I Formerly committed to the consi­deration of this most Honourable Assembly, a Treatise containing a briefe discovery of the Civill, true Ecclesiasticall, and false Ecclesiasti­call States, in the essentiall and maine circumstantiall parts of each body or state, being the most ex­act way to discover and rectifie grievances in any State of Policy, whereby God and Caesar may have their due; for the accomplishment whereof, and further clearing the use­fulnesse of what is therein contained, I doe humbly begge your impartiall Examination of the ensuing passages, evi­dently manifesting from whence these said severall Policies do spring or arise; and confirming withall what is already proved by the said Treatise touching the great abuses done [Page 2]to the Church of Christ and Civill State, by the false Eccle­siasticall State or Kingdome of Antichrist.

All things have their begining and ending from God as the Primary cause of them, Rom. 11.36.

Also all things have their being through Secondary, Na­turall or instrumentall causes, Matth. 7.16, 17, 18.19, 20.

The roote and ground of Policie is Nature Divine, Hu­mane, or Devillish, it is properly of use to none but such creatures as participate of an immortall spirituall substance. All things under the degree of humane nature are uncapable thereof, and all other immortall spirits are invisible, wit­nesse the whole Creation in all ages past, present, and to come.

Mankinde, or humane nature in the condition she now standeth, under the curse, being thereby made liable through mercy of redemption unto salvation, and through wrath of reprobation unto damnation, is subject unto a threefold Politicke Government, (viz.)

1. Humane or Civill Government, or the Policie of Magistracie, which concernes men in ordering of their bo­dies and estates, which ariseth from the Law of the nature of man, in man, towards man in the state of Inno­cency.

2. True Ecclesiasticall State or Kingdome of the Gospell, the visible government of Jesus Christ, who sit­teth upon the Throne of David in Divine Policy, which issueth from the Law of the divine nature, which is perfect love, as is testified in the Sonne of Love, the salvation of Mankinde.

3. And false Ecclesiasticall State or Kingdome of Anti­christ, devilesh or visible Government of the sonne of pride, which in spirituall politique jurisdiction exalteth himselfe above all that is called God, or said to be of God, in matter of policy, sitting in the Temple of God (which is conscience) as God, & subjecting, or ruling over the same by [Page 3]compulsion the portion, of fooles and unreasonable men, for it loves opposite, and preventeth any course of nature, which floweth from the Law of the spirit of envy, the na­ture of the devill, the father of lies all mischiefe and con­fusion.

These three States of Policy of which I have formerly treated more at large, the holy Scripture and common or humane reason shew forth in a lively manner, issuing from the three natures; namely, Humane, Divine, and Devil­lish.

To the true and substantiall discovery of the which three natures the rootes of Policie, and how they are joyntly consisting in man without intermixion and interposition of contraries; I shall in this Treatise most chiefely and briefely addresse my selfe.

Humane nature, or the nature of mans body, his elemen­tary or fleshly part of his essence (which essence consisteth of flesh and spirit, Rom. 7.22.23.)

Thou art considerable, and likewise the whole man, in a two-fold State and condition. As created, or redeemed; as fallen, and under the curse.

The nature of the sprituall part of mans essence will be discovered in setting forth the divine, and divillish nature, spirit, or disposition.

The nature of mans humane part in the created state, as the Morrall Law of God, and the person of Christ doe wit­nesse, was without sinne, made righteous according to the Image of God, Gen. 1.17. And according to the dispositi­on or nature then in man, towards man, out of the law there­of (which is the ordinary meanes through Gods favour and mercy of the generall preservation of mankinde) springeth civill Government or Magistracie, Rom. 13.

But ever since Adam and Eve were snared with an am­bitious temptation, and would be wise without allowance, they drew a curse upon their humane na­ture themselves, and throughout all their posterity, even to [Page 4]the end of the world, and ever since they tasted of the tree of Knowledge of good and evill, which was forbidden, they and theirs in the humane part have alwayes loved e­vill more then good, which is an infallible testimony of a cursed change in the nature of humanity.

Therefore Humane nature, Take notice that thou art now since thy fall in thy Elimentary constitution cursed, mis­chievous, and averse to any good, inclining to the nature of the Angells, who left their first estate, and art become plea­sed in nothing more than the exercise of pride, deceit and envie; an Humorist, seeking thy selfe, although to the de­struction of thy selfe, and all that have or may have any relation unto thee; thus much hath the whole race of man­kinde (except the Sonne of God himselfe) manifested, plainely expressing an undeniable effect of the curse, the unruly and exceeding predomination of one element or other in the said nature, this is the nature of the humane or bodily part of man, no civill calling but redemption ex­empted any man in any measure, common experience is witnesse enough, besides holy Scriptures confirmeth the truth thereof, Rom. 3.10. to ver. 19. Psal. 51.5. Rom. 7.18. Notable proofe also hereof is the Scripture dis­covering the throne of affections, the principle part in the body of man, and may well be taken for the whole man, Gen. 6.5. Jer. 17.9. Matth. 15.19. had not God out of his love in generall to man given the State of Magistracie, which was for restraint of the unrulinesse of mans humane nature. Rom. 13.3.4.1. Tim. 1.9.10. what difference would there appeare betweene earth and hell, only in case of eter­nity, of evill and misery; the humane nature being thus subjected under the power of justice, God is free in the compassion of his love, to bestow his Spirit and redemp­tion, where he please, and in his wrath and displeasure to reject and cast away whom he will; who, and what shall contend with his Maker. Rom. 9.20, 21.

The nature of the spirituall substance, the immortall [Page 5]soule, the formall part of the essence of man, it issueth from God or the devill, and is one of the said two Fathers or Fountaines of Spirits, and it will be sufficiently set forth in the discovery of their natures.

But that the soule of man receives his being, and parti­cipateth in nature, as aforesaid; take a few proofes from principles in Nature, and Positive truth of Divine Writt.

Man begets a Sonne in his owne likenesse in the nature of his materiall substance, but the often contrarietie in the spirits of parents and children, as godly parents, and wicked children, wicked parents and godly children, the unlikenesse in that part proveth them no soule Parents.

Likewise in case Parents should beget soules, when as often times the father and mother are contrary in nature of spirit what shall be their Off-spring in that respect?

The Scripture sheweth plainely that the children of God in respect of their soules, and the nature of them are said to be borne of God, Joh. 1.13. Joh. 3.6. God is called the Father of them in respect of that part of their essence, Matth. 5.16. and ver. 48. Luke 12.32. Christ cleareth this point to the full, discovering the Fountaine or Father of the spirit of the Jewes, who went about to kill him, Joh. 8.42. and 44. and in Heb. 12.9. the Holy Ghost tearmes our naturall parents Fathers of our flesh, and God the Father of Spirits.

The divine nature, spirit, qualitie, or disposition of God (which most specially of any part of his essence sets him forth to be what he is, the onely and absolute good, Matth. 19.17.) is infinite love, every part of the whole creation doth testifie the truth thereof, which he made not to supply his owne want; the continuall supply of the sun­dry wants of the whole earth doth the same, the great mountainous worke of love never to be forgotten by the sonnes of men, the giving of the price of Redemption, his onely begotten sonne, his expresse Image, who laid downe [Page 6]his life for his people, fulfilling the will of his Father, Ioh. 3.16, 17. A testimony without exception, proving the nature of God to be infinite, and matchlesse love, Rom. 5.8. The nature and qualitie of all things is the most eminent part of their essence, and so it is the most pernicious part by which God is made knowne to the sonnes of men, for his nature or spirits sake, which is love, hee is called love, 1 Ioh. 4.16. for a testimony hereof alwayes to stoppe the mouthes of lyers, and their father (whose envie would cloud all the fa­vour of God towards poore men) besides the state of hu­mane Policy, God hath from Adam unto this day from time to time instituted a state of Divine policy, in publike testimony and visible acknowledgement of the fellowship which he hath with his redeemed ones; and now according to the fulnesse of time, manifesting the fulnesse of his love in paying downe the full price of Redemption, the perfection and full accomplishment of the worke of salvation; of his divine Nature which is perfect love and goodnesse, he hath instituted a visible state of divine Policy, for the sonne of his Love, the Captaine of salvation, and his people of Love here upon earth, which is composed of love; not onely for matter and forme, but also in respect of state and platforme, and the Lawes and Ordinances thereof; upon what can man thinke or looke, and not see the tender mercies of God over all his workes? Psal, 145.9.

And that the Nature, Spirit, or disposition of the whole Hoast of God, both men and Angels is Love, the Word of God cleareth it experimentally by the ministring of the Angells, and by the Morrall Law of God, both Tables written in the hearts of men which are made partakers of the divine nature, for by love is the same fulfilled, Rom. 10.13.

The nature, Spirit, or disposition of the Divell, (from whom every base spirit deriveth his measure of unnaturall lewdnesse, both men and Angels of the devilish broode) is infinite envie, Loves opposite, the first Act that ever the [Page 7]devill did unto mankinde, proveth the truth thereof, for in his hopelesse desperate fallen estate, without any expectation of reliefe to himselfe, he treacherously deceived man in the time of his innocencie, and by delusion and flattery through rebellion against his Maker drew him into the thraldome of sinne and misery, notwithstanding it could be no abatement to his owne, Gen. 3. and ever since man hath subsisted in an hope of redemption from time to time, and in sundry ways, hath the nature of the devill beene largely expressed to be envie her selfe, which is alwayes so ready to worke mischiefe that she pines at the good of any; witnesse the case of Adam, Abel and Iob, yea all of note for uprightnesse upon record in Scripture from age to age, farther testimony hereof is, 1 Chron. 21.1, 1 Pet. 5.8.

The severall states of Policy which God did opportunely institute in the world for the good and comfort of men, the upright in speciall, against which none but the nature of the devill, boundlesse envie could except, or vilifie them; yet the chiefest of them hath she undervalued, and by delusion hath drawne the chiefe of the earth in the state of civility, and the greatest part of temporizing subjects thereof, like­wise to tread the same under foote, and all that apparantly incline thereunto; and hath caused the earth, the great ones, & greatest part therof to set up, countenance, and support a state of Tyranny in matters of conscience, wherein is disorderly forced together with violence divine and civill things, to the confusion of both the service he willeth and delighteth in, even the utter undoing of the whole earth: In the time of the state of the Jewes which God ordained as a great light to shew the world that he had visible fellowship with such as feare him, and to preserve them in holinesse: then and therein how did the envie of the devill, and his crew shelter such oppression, and grosse abuse of Gods holy things, which grew to such an height of hipocrisie that they were not ashamed without Law or Reason, yea contrary to both, to put to death equity, yea Love himselfe, the very [Page 8]Sonne of God, whom none could convince of sinne, which effected the confusion of their house, Matth. 23. and since the desolation thereof, and Gods election of the Kingdome of his Sonne, in the state of love, composed of matter and forme of love, Subiects won by love, Volunteers, worshipers in spirit and truth, Joh. 4.23, 24. How hath matchlesse en­vie beene palpably manifested to be the nature of the devill, who to confound mankinde in all wayes, by his deluding feates and wiles hath brought in fashion in all parts of the earth, violent and compulsive government of conscience, knowing, whilest that continueth, humane race, especially the most upright and innocent must to wracke, for who in conscience can governe or be governed by humane power, but for civilities sake, except such men as can, to gaine the world, and present welfare of their flesh, subject conscience to any thing, excusing themselves upon the unjust deman­ded charge of others, who, for all their great takings upon them; have as much to doe in that respect to give account for themselves as they; the truth of this discovery is plaine enough by experience, that the nature of the devill is infinite envie, if men would looke into it: but what shall I say, if our first Parents in the time of innocencie were short sigh­ted, well may their posterity conceived in sinne, and brought forth in iniquitie be blinde.

And that the nature, spirit, and disposition of the hellish rabble, the whole company of devillish men and Angells is envie, the same with the devills, their spirituall Father, See Ioh. 8.44. 1 Ioh. 3.10, 11, 12.

That the essence of man consisteth of a two-fold sub­stance, is formerly proved, the nature of his humane part, and the nature of his spirituall substance (being derived from God or the devill) together with the nature of them also, is likewise set forth, which three natures are also discovered to be the ground and roote of Policie: The next thing inten­ded and promised in this Treatise is, to lay open how two natures are consisting in man without intermixtion and in­terposition [Page 9]of contraries, which in any height of measure is the meanes of confusion in any creature.

By the way it falleth to my hand to speake of the excel­lencie of the constitution of humane nature in the first crea­tion, which was without sinne, and whereunto all the crea­tures besides were made subiect and inferiour, both in the nature of their constitutions, government, and use, which humane constitution also was made serviceable (being the subiect part of man) to the right spirit which God breathed into him, whereby man became that compleate creature in both parts, the discription of whose nature in both respects is the Morrall Law of God, whose lively, or rather living Image was the onely begotten Son of God, that quickning spirit, Jesus Christ, the Redeemer of what was lost in and by man, in, and for all the Elect and chosen seede of Adam, but for brevitie sake, I shall omit to speake any more of it, and according to my purpose, indeavour to shew how the es­sence of man consisteth of a two-fold substance without in­terposition of contrary natures.

Man considered as formerly, created, and fallen, redee­med, and under the curse, the Law of Justice holds him liable to love and wrath, salvation and reprobation, and to be made a vessell of honour and dishonour without any wrong and injustice at all.

The consideration of man as created in righteousnesse, & as redeemed from all iniquitie, Tit. 2.14. whereby righte­ousnesse is imputed, and man becomes as made without sinne, is both one, if any difference be in case of priviledge; redemption affords the greater, making stronger the union by the meanes of reconciliation, wherein the redeemed are indeered unto God, Rom. 5. from vers. 6. to 11. Rom. 8.32. &c. And God is the like unto them, 1 Pet. 1. from 13. to 20. The case standing thus betweene God and man by redemption, whereby the humane part of man is made or become as at first, a subiect or materiall vessell for a divine, reasonable, or living soule; and although full of frailty and [Page 10]infirmity as all elementary and mortall bodies, as also as earth and drosse it self in comparison of any divine spirituall substance, which as it is in it self, is void of any divin use, yet such as God in his wisedome is pleased to make part of the essence of man, which setteth forth the glory of redemption, and the power of Christ in the work of salvation, 2 Cor. 12.9. & so man in his consistance of soul and body, flesh & spirit, is imputed as in first creation without sin, and said to be born of God, & not to commit sin, as God accounts of his children through re­demption, 1 Joh. 3.9, 10. And thus the two Natures, Divine and Humane are consisting in man, without intermixion of contraries; though through infirmi­tie of the flesh, subject to naturall corruption, temptation of the devill, and a­buse of the men of the world, against which they warre, untill the perfection of the redemption of the body doe appeare, even untill Mortality hath put on Immortality.

Man considered fallen, and under the curse, is a correspondent subject for the devill, being both inclineable to confusion, and the way of destruction, as is set forth in their severall natures; these are the enemies Tares which he sowed amongst the good seed, these grow together in the world untill the harvest of God; I need not stand to relate the meanes of their union, nor the testimo­nies thereof, the world in all parts, every day yeelds plenty thereof; what doth God reprobate, but the devils own; the union it selfe of the nature of man, and of the spirituall substance which he receiveth from the devill, as the father there­of, is all one by way of infusion, with that of God and man, differing only in nature and substance, and the end thereof: Thus contrary to the two-fold con­sistence of the essence of the redeemed is this of the cursed, without contrariety in nature of both parts, but not without mans confusion, because in this case the poore creature Man, is made a slave unto the worst of creatures, whereby his being and end becomes more vile and miserable than the most inferiour crea­ture which God formed out of the earth.

This once more, with my heart in my hand, in the sight and discovery of na­tures, the fountaines of Policy for the truths sake, which is the way of all mans reall happinesse; Must I speak unto this high Court, which guideth the Raines of the power of all the State of this Land; If the strength of the devils envy through delusion was too hard for you Parents in the time of Innocency in their nature, and hath since their fall prevailed against divers of their posterity, both by deceit and violence, to the confusion of them in respect of matters spi­rituall and temporall; Consider ye civill powers, and yet children of Adam and Eve, yea, and since the curse are ye not as liable to be corrupted in your policy, which is but the image of their nature, both in the nature, use, and ser­vice thereof; may not ye subscribe to devillish advise, reaching after more and higher dominions than God hath given you, and make what is your own, [Page 11]an instrument of confusion, in imploying it out of bounds, to the destruction of innocent bodies, which is worshipping the devill, and an effect of the curse upon mankinde; such practise hath been the lot of many Nations and particular persons, witnesse your own experience; Why doe ye as parents of soules and spirits meddle in the command of conscience, and support such as doe, with sword and maintenance; is it typicall, as in the time and state of the Jewes, or as if Christ were not risen from the dead, or doe you thinke God accepts of more than he requires at your hands, or will you make an intermixion, one head of two bodies, or two heads of one body, which cannot be otherwise, if Church and Common-wealth be all one, or being as two under one head, which nature and policy both deny, in Scripture and common reason; will ye work your own confusion, in taking Gods work upon you, in making wor­shippers in spirit and truth, for such only God requires, Ioh. 4.21, 22, 23, 24. which by compulsion you must doe, or make hypocrites; can ye draw men to Christ in Spirit or Policy, which is not in your power, Ioh. 6.44, 45, 46. or will ye who should provide for the strength of the Law of humanity, breake the Law of Charity belonging to conscience, Rom. 14. This great spirituall State of jurisdiction now in fashion, or any that is like to be of the constitution of compulsion (which jumbleth and tumbleth together the finest natures, and soulest worship, Gods Divine and holy Ordinances with foulest and profanest natures (which will one day cost confusion of soules and blood enough) were it not for the great temporall revenewes entailed upon her, shee would not in humane reason and common equity be so much stood upon, and contended for, for those that goe about to yoke others consciences, would not bee served so themselves, except they be devils incarnate, and will become any thing in Religion to serve covetous ends; Bondage of conscience is the grossest slave­ry, and most devillish captivity upon earth, from whence springeth the greatest treachery, and most dangerous rebellion which the earth can afford, yee may beleeve it when ye see it; All liberty within bounds of civility incourage in­dustry, and begets a rich Nation, hindereth not prevention of dotage, and un­derhand conveighance of estate to forraigne Belly-gods, who by flattery, rob people stronger in zeale then knowledge, of their bodily means of safeguard, and load their soules with an increase of unnaturall slavery, even to their de­struction. So hoping of the true effect of upright dealing with God and Man, the sight of that liberty of truth which bringeth peace, strength and safety to all Lands and people of Innocency: I remaine Gods and Yours, in all due ser­vice to my power.

NOt long since I commended to your Highnesse, and the Parliament, one Treatise containing an essentiall discovery of the States of Policie as they are distinct one from another. And another since of the Natures likewise from whence they spring; both which in effect binde both your Soveraignty, and your chiefest Court of Councell to cast about for the preservation and defence of your King­domes, and every subject thereof in the liberty of consci­ence, keeping the bonds of civility and humanity; but (al­though at a farre distance) I perceive the old course is still on foote, making sides of Religion, and yokes for consci­ence on all sides, wherein hath a world of blood beene spilt already, and much more will be if the same continue; Cove­tousnesse, pride, and delusion must bring forth their fruits where they grow, as doe all other things; for any hurt which befalls mankinde, let the pretence be what it will, floweth from thence, not from Christian Religion; for nei­ther Christ himselfe, or any of his Disciples upon Record in the New Testament, Apostles, or Evangelists, or others, did in a warlike way, either offend or defend themselves for their Religions sake.

From former passages expressed in both the said Treati­ses, I have manifested sufficient ground of boldnesse, for speaking to you Gods of the earth, which to rehearse or in­large is not improper; and for these causes following I am constrained yet further to move your greatnesse, and being reasonable therein, if ye being as gods despise me, I shall notwithstanding fulfill the will of the Lord of Lords in dis­covering the spirits of error, though I perish in the Worke [Page 13]with the strength of his encouragement, Mat. 10.32.

The first cause is this, I being by the Law of Humanity, or the nature of man, as deepely ingaged in the joy of the welfare, and sorrow of the misery thereof, though a no­thing, as having any interest in the power of enlarge­ing or preventing either, am bound by the Law of the Spi­rit of Humanitie and Christianity to discover any thing or course tending to the accomplishment of both, wherein is fulfilled the dutie of innocencie and uprightnesse without feare (the roote of slavery and flattery) according to Marke 4.22. and Mat. 10.27, 28.

The second cause is, for that there are and shall be many false Christs, false prophets, and false Teachers, as there be many Antichrists, and false Churches, according to the pro­phesies of the New Testament, Matth. 24.4, 5. also vers. 24. 2 Pet. 2.1. 1 Joh. 2.18. These are all one in spirit, and in that respect are of the devill, or as the devill himselfe work­ing the misery and confusion of mankinde, in the greatest measure that may be (the being of the world reserved) and that according to the working of Sathan also, as in the be­ginning, Serpent-like, and as in the full strength of his Raigne, Dragon and Lyon-like, as is set forth, 2 Thes. 2.9, 10. The Revelation sets forth at large the spirit of Antichrist, or false Church in his full portracture in every part and member of the said body, from the sixt Chapter to the latter end of the same booke; Now, although not in any measure invested in any power of suppressing any course of evill, and lifting up or inlivening any of good; yet as fully bound to discover both, by Christian and naturall bonds as any, if all sanctity and salvation both of soule and body be of the Spi­rit of God, Christ, and the Church or Kingdome of Christ, then of necessity is all mischiefe of sinne and misery touch­ing man of the spirit of the devill, Antichrist and his King­dome; and in short, consider each Kingdome is to be dis­cerned by the Doctrine and Learning, and the Discipline, or Government of the Spirit thereof; and so the Doctrine [Page 14]of the Gospell teacheth touching matters of the soule (whose welfare is accomplished and inlarged by the free­dome and peace of conscience) Christians to beare one with another, and the stronger to suffer for the weaker; knowing that none is master of his owne light or anothers, and in case of greatest gainsaying, or persecution for conscience sake, to suffer without resistance, to doe good to all, even our ene­mies: in respect of that part of our well being, the disci­pline therof is a government without Master or Lordship, as hath been formerly set forth, agreable to the Scriptures; as touching men in their persons and estates, both teach and governe according to honesty and sobrietie to be iust and peaceable with all men, to suffer wrong in all, in case it be put upon them, the Doctrine and Discipline of the Spirit of God, his Sonne and his Kingdome, or visible Government tends all to the life of Justice, Peace, and Love, which is the way of salvation or preservation, and perfection of happi­nesse, wherein lived Christ and his disciples upon Record in all long suffering, as the New Testament at large witnesseth without reaching after worldly pompe, riches, and great command.

Whatsoever professeth to be Christs, and is contrary in spirit, is of the devill, and is false Christ, or Antichrist, whe­ther a person or state and members thereof, and if so visible as holding forth Doctrine and Discipline under the profes­sion of Christ, or being for him, in pretence, and teaching universall salvation to all of all Nations, with Nationall worship without Christs exception, Ioh. 4.23, 24, Acts 10.34, 35. Teaching also for necessary Doctrine, commande­ments of men, outward conformity in matters of Ceremo­ny, abstinence from meates, and marriages, which God hath allowed; these be delusions, and Doctrines of devills, Mocksoules, snares, and enemies to the peace and liberty of conscience, and to the welfare thereof. As touching mens persons and estates, teaching to sacrifice the things belon­ging thereto for sinne and trespasses, it is making Merchan­dize [Page 15]of men, no salvation but penance, a doctrine issuing from envie the mother of coveteousnesse, the roote of all evill, and is falsely called Christs, but properly is of Anti­christ.

Likewise Discipline and Government called Christs, in Nature, Masterfull, Lordly, and compulsive, and enfor­cing the practice of such doctrine as aforesaid, or the effect of any other by any externall violence, it is none of Christs, but Antichrists, interrupting, yea by contrariety outing the obedience of faith which worketh by love, which onely is Christs, and onely acceptable to God, and most accepta­ble with men, this is devillish and snaring the world, setting all together by the eares, that have more will to use violence to gaine the Mastership of their owne conscience (to whom it is most due next to God) then to be a slave to others therein, or to suffer as Christ, and his disciples, keeping (though others breake them) the Lawes of civility, hence commeth contention the daughter of pride, who maketh men forget their maker and their fellowes wherein they should be preserved.

The third cause is, that the generality of all or any Na­tion may not be nursed up any longer in their wilfull de­lusion of being justified and saved in beleeving and wor­shipping as the Rulers beleeve and worship; wherein they discharge themselves of any errour, and lay the blame of it upon their governours, who also out of their aspiring pride to be as God and Christ; indeede (Adam like) are willing of it, yea they will have it so, cleane contrary to the doctrine of Christ and his Spirit, Mar. 16.16. Rom. 14.12. and v. 22, 23. wherein also is is practically contradicted with positive affirmation and reason, Christ & his Disciples it is apparent in Scripture, learned men to live by their owne faith, and to be able to give a reason thereof; it was their owne practise also, and not to use any Religion which was or should be in fashion amongst the great ones; there is no sin but it is again God, and every one shall give account to him, Rom. 14.10.11, [Page 16]12. the King as he is King, and the subject, as a subject in matters of conscience in point of Religion, all are as one with God, in that he respects no mans person, as is evident by Scripture, when pride and covetousnesse be well unmasked, the common people will have but small incou­ragement to be so ready to destroy one another for that which Christ would have them saved, even for the faithfull and free use of their consciences; but this is the effect of fol­lowing great ones, who give their power to him who teach­eth to kill men for conscience sake, Christs and mans ene­mies both; is it not sufficient and faithfull allegiance, for subiects to lay downe their lives and all that they have in defence of their Prince, for his preservation in the freedome of his owne conscience, and maintenance of civility, but that they must needs hazard themselves contrary to civility and Christianity to kill their fellowes because they will not be slaves in that respect, wherein God accounts of them, and stiles them by the name of Kings and Priests, through the mediation of Christ, Rev. 1.5, 6. but woe to the inhabi­tants of the earth, when Princes are led by those that make a pray upon them and theirs. I meane the false Prophets who appeare in sheepes cloathing but are inwardly wolves, rave­ning after the world, and devouring soules and bodies for worldly ends, of which Christ gave faire warning, Mat. 7.15, 16. to make faire pretences for the Lord, and to speake much in his name and for him, and to set the world on fire with the heat of warres, to the unspeakeable ruine of man­kinde for religion, sheweth such to be none of Christs Prophets, Acts 7.21. but rather to be the false teachers of pernitious wayes as they are rendred, 2 Pet. 2.1, 2, 3. &c.

The fourth cause is, that King and Magistrates may be remembred, that they are not exempted from error of any nature incident to mankinde, and therefore their Lawes for Religion are no sufficient bonds for conscience, but in their owne particulars; Christs onely are sufficient in that case. Secondly, that yee may be [...] remembred, although, as it were in Paradise for plenty and com­mand [Page 17]of all things, yet as unapt, yee more than A-(by reason of the curse) to be content with your allowance dam, who in his devillish reach to be as his maker, poy­soned all the happinesse which he had with allowance.

3. That ye may be put in minde that God hath not laid upon you a charge impossible for you to undergoe, such as the keeping of all your subjects in the upright use of con­science, being impossible for you to alter the same, being good or evill, or to account to God for them in the errors thereof, yea altogether unable to answer God for one of a thousand in your owne, but that you preserve and defend them, ordering their persons and estates in civill demea­nour, in the liberty and freedome of their conscience, in which respect God only will take account of them, which ye might happily perform, if ye would leave Gods office to himselfe.

4. That although (as aforesaid) in Paradise voide and not much sensible of afflicton, which learned David to keep Gods Law, (but rather fitted for the pleasures of this life) ye may be remembred, that ye are the more subject to bee tempted by the devill and his instruments, who are led by his spirit of delusion, and devouring, together with your own lusts, to be drawn through flattery, and undue elevati­on, to oppression in all respects, both inward and outward, and therefore have the more cause to be carefull to keepe your selves to the Lawes of modesty, justice, and mercy, the best ornament for Gods Vicegerents, his speciall offi­cers or ministers of Justice in humane affaires, wherein you shall comply with the King of Kings, and having him on your side, you will be strong enough for all the world, in the way of defence for his and yours.

In relation to these causes, and former passages, Most Noble King and high Court of Parliament, for the prospe­rity and peace of the service and worship of God, in all good conscience, and for the same of man in all humanity; I can doe no lesse then move you alwaies to put an end to quar­rels for conscience sake, in granting all liberty within [Page 18]bounds of civility, for the Tenent of going alI together [...] the eares in that case, is suggested upon false grounds; for did not men spoile each other for conscience sake, [...] they have no law for from Christianity, but from the spirit of the bottomlesse pit; with what peace of conscience, or colour of manhood, but in breach of civill peace, could they offer wrong to each other, which civill Lawes could not right without bloodshed, but in case of murder or the like, double and treble the strength of civill Lawes, which are the life and glory of all Kingdomes, and cast away the image of Aegypt in both respects, temporall and spirituall bondage, for God hath branded it with evill for both, and let the lives of innocent men be free, according to the end of your Ordinance, and the Lawes thereof, as God hath appointed. 1 Tim. 9.10.

Agree O ye powers of this Land, differ not for matters of this life, a little worldly honour or; maintenance; and if you will needs fall out and fight for your Religion, take no­tice in such practise you crosse the doctrine and actuall car­riage of Christ and his Disciples, Mat. 26.52. Rev. 13.10. If ye will be killing by way of offence or defence for Religi­ons sake, take notice how ye disobey the Law of the Spirit of God and Christ, Mat. 5.44. Luke 6.35, 36. Luke 23.34. Acts 7.60. Uncivill and inhumane actions, their cor­rection belongs to the civill Authority, and untill that taken innocency, her part; conscience then must satisfie thy selfe with the measure of Christ, and preceding Saints, if thou wilt actually and really as verbally in profession follow Christ, and such as are and were led by his Spirit; So lea­ving these passages with former to Royall and all right con­sideration, I remaine in all loyall subiection for the service of God and man.