An Alarm: To the last warning piece to LONDON By way of ANSWER: Discovering The danger of Sectaries suffered: and the necessity of Order, and Uniformity to be Established.  
Wherein The Presbiterian way of Government, and the Independent Liberty, is compared.  Levit. 9 14. Vlt. Ye shall have one Ordinance, both for the stranger, and for him that is borne in the Land. Col. 2. 5. For though I be absent in the flesh; yet am I with you in the Spirit, Joving and beholding your order, and the steadfastness of your faith in Christ. Heb. 10. 25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching. 
LONDON. Printed for L. Chapman.   

An Alarm To the last warning piece to LONDON: By way of answer.  
A Printed Pamphlet that passed without Licence or name, Entitled the last warning piece to all the inhabitants of London; was some few days since brought to my hand, which I examining found to be full of malevolency, and sedition, which the Author cunningly obscureth in himself, by subtle sophestry, to ludifie well meaning people, like a Wolf in sheep's clothing, He appears to be no Covenanter, else a Covenant breaker; and by Scripture example liable to confiscation of goods, or death, 2 Chron. 15. 13. Ezra 7. 26. Amos 1. 9 He at first salutes with insinuating flattery, like the Devil to Eve, Gen. 3. These are his words, Well meaning people (such as you are) are ever most liable to be deceived, because you trust those that give you good words, etc. you see how Serpent▪ like he comes, telling them they trust in good words, and are liable to be deceived, when himself means to deceive them, like a canting Fortune teller, that tells you you are near an ill turn: When he is picking your pocket: and farther to exercise his Sophistry, and please his seditious humour, he would persuade the people that they are possessed with two unreasonable humours; The first for maintenance of a Kingly government; The second for Ecclesiastical Government, he inveieth against all Government, to make an open way to sensual and licentious liberty, and so goes on with Sophistical, and seditious expressions: full of bitterness and scandal, against the Presbyterian Government, endeavouring to kindle a fire of contention between the two Kingdoms, and to divide both the Parliament and City: I shall give you his own words in order, with some answer thereunto, to discover his seditious intention, and to satisfy the weak, by reason, and texts of Scripture: I begin with the first.  
YOu have an unreasonable humour in you for the maintenance of Kingly Government, and he that will nourish this humour in you, though he cannot show you any good act that ever any King did voluntarily for good of the people! though yourselves if you will examine stories, or your own experience, may produce thousands of oppressions, murders, and other tyrannies, though no condition of mankind ever did so many, so intolerable mischiefs, though it cannot be said to what use they serve, or that there is any use of them, except to debauch and vex the people, etc.  
This is an anabaptistical tenant, contrary to Scripture, which warranteth the Government of Commonweals by Kings, and the lawfulness of the Kingly Office: I say not that Kings are Jure Divino, but the Office of a King is lawful, useful, and warrantable by the Ordinance of God: By me Kings Reign, and Princes decree justice, Prov. 8. 15. King's are called nursing fathers, Esay 49. 23. They bear the Image of God as the supreme magistrate, and are styled by his name: I have said ye are Gods, Psalm. 82. 6. John 10. 34 35. we are commanded to fear God and the King, Prov. 24. 21. and to fear God and honour the King, 1 Pet. 2. 17. That Kings have done good, and voluntary Acts of good for the people is clear: Example in David▪ Asa, Jehoiadah, Amaziah, Hezekiah, josiah, jehosaphat, etc. also in those Heathen Kings Ahashuerus, and Artaxerxes, Darius, etc. besides if we examine other stories, we shall find other examples, and in our own Chronicles, we shall Read that Kings have done voluntary Acts of good for their people; as they have been moved thereunto by the providence of God.  
On the other side we know it is true, that many Kings have been oppressors, as Solomon and Rehoboham, of whom one was by God rejected from being King, the other forsaken by his people, many have been murderers, and Tyrants, as Manasses, and Hazaell, Antiachus, Nero, Charles of France, and others of that name, and in England we have had some so bad, that by the just Laws of the Kingdom, they have been deposed, example in Edward the Second and Richard the Second, as our Chronicles tells us.  
It pleaseth God oftentimes to punish a wicked people by the wickedness of a King, therefore God is said to give a King in his anger, and take him away in his wrath: But the use of Kings is to be protection and safety to the people, and for that cause the people first made Kings to go in and out before them.  
Merely worldly Covetous wretches, Fraudelent overreaching varlets, Patentees, brawling projectors, are your only Councillors, and put into Offices of trust, and lead you whither they please! cause you to hate and abhor those that would purge this humour out of you, and show you a more just and rational way of Government then that of Kings, etc.  
We make not worldly covetous fraudulent men our counsellors; not put them into Office oftrust but men fearing God, men of justice, wisdom, and honour, we know that some that have been projectors, Patentees and are covetous over reaching men, that are now sectaries, are made Counsellors (but not by us) and are put into chief places of command (but not by us) we see it, but cannot help it, the whole Kingdom observes the course of Sectaries, they are wiser in their generation then the Children of light, and these lead us whither we would not go, like a second captivity! Simple people are seduced by them, good men are hated for goodness, and order sake, which is repugnant to their Malignant humour. These are those that are self-willed, that despise government (as the Apostle foretold,) and are not afraid to speak evil of dignities, 2 Pet. 2. 10. these promise liberty to others, while themselves are the servants to corruption; and that is the greatest bondage▪ the Apostle jude describes them to be such as turn the grace of God into lasciviousness, jude 4. Murmurors, Walkers after their own lusts speaking swelling words etc. He saith, these are they that separate themselves, sensual! having not the Spirit! verse. 19 we know the fruit of the Spirit is love, joy, peace, long-suffering, meekness, etc. Gal. 15. 22.  
Others are troubled with an other unreasonable humour concerning Ecclesiastical government, they are undone ruined torn in peecees with rents and divisions, if all the people may not be compelled to worship God as they do, or in one uniform way by the state established etc.  
We know where there is not Order, there is confusion, and where there is disagreement in discipline, there is want of love, divine precept Commands us to be all of one mind & love as Brethren, 1. Pet. 3. 8. again let all things be done in order, and decency, 1 Cor. 14. 40. The Apostle sharply reproved disorder in the believing Corinth! 1 Cor. 11. 33. 34. And he left Titus at Crete to set order in the Churches; and to ordain Elders [to execute that order] in every City, Titus 1. 5. consider in nature; is there any disorder or disunion in the Members of one body? they are many members, but all make but one perfect body! 1 Cor. 12. 20. and God hath so appointed it, that there should be no schism in body, Verse 25. much more should the Members of the spiritual body be one, that there should be no schism in the Church; Christ is the head of the Church, every Christian is a Member, the Church the body, the head hath not many bodies, but the body hath many Members and by many Members, the body is made perfect.  
God hath appointed order to, and in all things; among Angelis, & men, yea to all creatures, by order of things, the universe is continued, by order among men, Kingdoms, Cities, and societies are maintained, God hath commanded order in every house And hath he left his own house without order? The Church of God is called a house; that thou mayst know how to behave thyself in the house of God, which is the Church of the living God; 1 Tim. 3. 15. nor is Christ less faithful than Moses who was faithful in all his house as a servant; in appointing order: But Christ is a son over his house, whose house we are, Heb. 3. 5. Therefore the Apostle calls the Members living stones, that build up that spiritual house: but there is no building without order: every stone must be hewed by the workman, it must pass the hammer to be fashioned: it hath a fashion of itself, as a stone, but to make such a building, it must be fashioned to another fashion according to order, else there will be confusion, but God is not the God of confusion, but of peace, in all the Churches of the Saints: Else how shall we be all of one mind, and how shall Schisms and Heresies be prevented? if men be not compelled to worship God in one way, where is order? if a liberty be given to every man as his erring conscience shall guide him, what error, or heresy, or blasphemy is there in the world or that hell can envent, that will not be preached in Conventicles to seduce the people? Therefore although none can be compelled to be holy (for holiness is only wrought by the Spirit of God) yet all aught to be compelled to lawful and holy uniformity in public worship, for time place, and manner: and to be punished for neglects, except necessity constrained, and for this cause is the sword put into the hand of the Magistrate, who is the father of our flesh: and is to punish all the evil works of the flesh in us! Idolaters, hatred, strife, variance, emulation, sedition, heresy, etc. these are all works of the flesh: which if the Magistrate do not punish, but tolerate; he sinneth against God, and doth God's work negligently.  
The Word of God alloweth every one to be fully persuaded in his own mind, and declareth that to be sinful that is done otherwise, etc.  
This Caveler hath learned some of the devil's Sophistry to misapply Scripture: for so the devil did to Christ, Matth. 4. 6. That which the Apostle intends one way, this Caveler would interpret an other, to serve his own end: The Apostle, Rom. 14. 5. speaking of the observation of jewish days and feasts, etc. which some weak in knowledge (not knowing their liberty) thought, they were still bound to observe, therefore that they might neither do the one nor the other, doubtingly, he exhorts every one to g●t assurance, and to be fully persuaded in his own mind, what was duty! according to that in Rom. 4. 21. not that they must (because they are not fully persuaded) use their own liberty, at large, to do as they list: for it is sin to refuse, as well as to do, if not of faith: for a man either to do or refuse to do a thing doubtingly is sin, every man ought to look to God in every action and to please God in doing, or not doing: therefore men must not live according to there sense, be of what Religion they will, worship God in their own way, be a rule to themselves: but according to God, to his will, and in his way, and to make the word of God, and the lawful command of the Magistrate, his Rule: He that seeks to live to his own will, and allows such a liberty as to Sectaries, shall neither please God, nor advantage the public.  
These Clergy men that animate you herein are such as complied with the Tyranny and suffistication of Episcopal Prelates, and now aim to establish the like Tyranny in the hands of Presbyterian Prelates, etc.  
Mark how the envious Pamphleter, doth calumniate those holy men, which were chief, and standing Pillars in the Church of England, in the time of the Church's affliction, and oppression under the tyanny of Episcopacy, when those men (whom he and those of singular opinions do n●w asperse, because they stand for the Presbyterian Government,) supported God's people by their prayers, presents, and preaching, and suffered in their persons, and estates: willingly, and cheerfully for the liberty of the Gospel; At which time many others (that now accuse them) for fear fled from us, and hid themselves in corners, or unnaturally left their mother that bear them: and went into other Countries, for their own safety; now the chief Champions for Sectaries: and by them cried up as the only men for holiness: These though they ran from the battle, many of them returned to the spoil, and wear the Laurel as others; when they went from us they passed hard censures on us, and deemed us as the people of Sodam, themselves as so many lots taken out from among us, And since their return, they have disturbed our peace, hindered the blessing of Reformation, by unnatural and unchristian divisions, as if like jonah they were angry, that God hath spared us: I speak and write this with grief of heart and wish it were not too true: I am sure some of them have, like Samaritan adveriaries, hindered the building of the Temple: and with like pretences! though I hope not with the same intentions; but my hope and confidence is that God will bring good out of it: both to us, and them; and by these contests boult out real truths, or put us into such a way (not yet spoken of) as shall be acceptable to God and content to us, and them, if we would beg humble hearts, and seek verity rather than victory, which yet we doubt not; 'tis pride that is the cause of our contention.  
Nothing tendeth more to the disolving of that Army that under God hath been your preservation, or can so miserably tear you into rents and divisions, leaving you all a naked disunited prey, to those that of purpose have begotten, and nourished these destructive honours in you, etc.  
You see where charity is wanting, Envy abounds and breaks out into sedition, he is not contened to cast divisions in Families and Cities, but into the Army of peace, whe●e I dare say he hath few friends (for sectaries seldom do any act of public good) I know there are in the Army Independants as well as Presbyterians [not Sectaries] Godly and gallant men, which together make an Army like the host of Israel, when Jehova went in and out be o'er them, God hath done great things for them, and for us by them But sectaries like the evil Spies bring false reports to cause murmuring in the Camp, let those that sow sedition reap the fruit of it as God shall recompense it unto them according to their humour, etc.  
EIther of these two unreasonable humours [of Kingly authority, or Presbyterian Government] are enough to undo you, and to perplex, if not frustrate all the labour of the Parliament to preserve you: and is likely to bring a n●w confusion upon the Commonwealth, etc.  
I told you the Pamphleter was either no Covenanter or a Covenant Breaker, observe how he persuades the people to practise against Covenant, that instead of a blessing he might procure a curse upon them: his Council is like baalam's to Balak, or like jobes' wives (in his misery) curse God and di●; he would expunge that clause of Covenant for preserving the honour of the King, etc. And that for Reformation, according to any rule, either God's word or reformed Churches: nothing but liberty, like beasts, without Law or Government: This is indeed the way to frustrate all the care and labour of the Parliament to preserve us, and to bring upon ourselves, confusion and swifter destruction: When the Saxons had conquered England they divided it, and made it into seven Kingdoms, differences of Government quickly cause contentions, so as they destroyed one an other, the strongest get all, and yet quickly lost all, but the suffering of several religions, or discipline in worship, will be of no less dangerous consequence.  
By the first humour you are prepared to receive the King in again upon any conditions, notwithstanding all his bloodshed and perfidiousness, whereby you encourage and assist under hand workings, and projects against the Parliament, and occasion horrible plots against the City, and crafty devices to divide between the Parliament and City, and to receive the King whether the Parliament will or no, etc.  
Reason commands to receive the King as a King, but reason and Religion forbids to receive him but upon safe and good conditions, or upon any other conditions than the Parliament shall in their wisdom think fit.  
Nor could any Agents for the King work any underhand workings, nor effect any design against the Parliament or City to divide them, if not furthered by Sectaries under whose protection the enemy's designs are now carried on! and coloured under that Notion the Jesuits plot and seek to divide Kingdoms, Parliaments, Cities, all one against another, it is all the hope the Enemy hath left as Sir jacob Ashley ingeniously confessed: And were it not for these home divisions the Enemy at home would crutch for mercy, and foreign Nations sue to Great Britain for friendship, as the Island beloved of God, a people conjoined in holy covenant established in Unity. Order and Peace, within itself, whose King is the Lord of Hosts, more admired and honoured by other Kingdoms, than Solomon by the Queen of the South, when she heard of his wisdom, and see the order of his servants.  
To this happiness there is no greater impediment than the pride of man, by obstinate contention▪ willing rather to consume three Kingdoms in such a fire, then deny themselves or quench one burning Lust.  
The second unreasonable and unchristian humour, provoking you to be importument with the Parliament to establish a Presbyterian, or compulsion Church Government, all things considered, threaten a more eminent danger then the former at this time can do; for if the Commons in Parliament should do a● some have procured the Common Council to Petition, see in what a sad condition you would immediately be in for all the Independants, and Sepratists, of all sorts (than whom the Parliament and you have not found more constant and steadfast friends) all these must necessarily withdraw their assistance, for if they cannot be free to worship God (every one of them) according to their particular conscience, all liberty to them is taken away, for what is all other liberty where that is not, also the Army (that hath recovered you out of a most languishing estate) thereupon will instantly be scattered, if not dissolved, so you would be extremely divided and distracted among yourselves at home, and destitute of any assured strength abroad: and whose work should be effected thereby? even there's whose maxim it is to divide and master you, etc.  
One would think the Author of the Pamphlet were a mere Jesuit, (for many such are incorporated among our London Sectaries] he complaines of the Presbyterians importunity to the Parliament, that he might make them odious, though they petition for nothing but what the Parliament have Voted, and granted, just things in case of necessity may be unseasonably asked: and yet the fault is pardonable, but audacious bold threats deserves severe censure: [for so I take the Pamphleteers: words] that if the Commons should do [which they have declared to be there intentions as some have Petitioned, it were more eminent danger to the Kingdom than the former troubles, as if he would deter the Parliament from their just intentions. He cunningly puts the Independants and Sectaries together as if they were all one; but we know they are divided in opinions more than Herod and Pilot, though like Herod and Pilate they agree against the peace of the Church: they all would have liberty right or wrong.  
For my part I cannot in judgement nor charity rank our de●senting Brethren called Independants] who hold all fundamentals of truth with us, with Sectaries, who all in some things differ from us in fundamentals, more or less: therefore no marvill though we agree not! But that Christian Brethren of the household of faith should disagree about trifles, as if they were Enemies, is strange, where is love? where is peace? where is charity? or for what do we contend? not for the faith we both profess it, not for the bread of life, we both enjoy it; But we contend how it shall be carved to us! surely God is not in this; except as he is angry against our pride, and wantonness, do we not all set our faces towards Zion, why then do we fall out about the way, God is able to bring us together, and the Parliament have power to enjoin it, that we may serve God with order and comeliness in one way, if we would but deny out selves and seek God, God would bring it to pass.  
That Sectaries and Heretics should have a liberty, or toleration to worship God according to their wills, and erring conscience, would be the greatest dishonour to God that may be and necessarily would be the ruin of Church and state! if all should have liberty, then why not Papists (who have assaulted us) why not Turks and Pagons? have not they conscience to plead for as well as others? what were this but to set up a nursery, or Academy for all Heresies; would not God then spew us out of ou● land and remove his Candlestick from us; God and belial cannot dwell together, if such withdraw from us we shall be the stronger, not the weaker.  
As for the Army it consists not of such, they are and will be friends to the public they fight for God, and their Country, to settle peace, not to begin War, nor to give it over, till they have perfected what they have (by God's blessing) been prosperous in; the l●sse of Sectaries cannot make us distracted at home, nor destitute of friends abroad: but contrary, for Sectaries are but the Jesuits Apes, to bring fuel to the fire of contention, at home and abroad; or the jesuites stalking horses by which they ensnare us, who seek to ●ffect their work thereby; it is their maxim, by dividing us to master us; it concerns two Kingdoms to be wary and discreet, the design is against both, therefore me thinks a Nation that really intends to help, should not obstruct in any case at such a time, when the prejudice will return upon itself, while united both are safe, but divided both are ruind  
IF you have a mind to be vassallzed be still importunate to suppress all private meetings, or Conventicles, and compel all sorts of beleivers to worship God, as you and your abettors shall approve; you cannot want the assistance of them who are, or would be Lords over their Brethren, and when by your means they have prevailed over those [you and they are pleased to call Independants or Sectaries] yourselves must be the next in order to be their slaves and Vassals, etc.  
That we may not be vassallized, nor circumvented by false Brethren who are crept in to Spy out our liberty, to bring us into a bondage, by useing liberty as an occasion to the flesh, Gal. 5. 13. and a cloak of maliciousness, 1. Pet. 2. 16. we address ourselves by Petitions, and humble supplycations to the Parliament into whose hands we have committed ourselves, betrusted them with out Religion, Laws, Liberty, lives and all! And to petition is the people's Birthright: The slander by some times sees more than the gamester; And he that wears the shoe best knows where it pincheth, 'tis the subject's liberty to make known his greivances, and that time is fittest when apparent prejudice is intended: Then to supplicate is unseasonable.  
Nor do the Presbiterians petition to suppress all private meetings of the Godly, Godforbid, for it is the joy and rejoicing of Christians to meet sometimes in private, to confer, to read, to pray, to sing Psalms, etc. But those that meet at Conventicles at the time of public worship (such as wholly separate from the great Congregation) to hear erroneous Doctrines, and to preach their own fancies; and gross heresieiss; where ignorant uncalled, and ungifted men usurp authority, and creep into Widow's houses under pretence of long prayers devour them, and sow seeds of sedition in the Kingdom, These the Presbyterians do petition against, as dishonour of God and obnoctious to the State, who live like Stoics to their own will: judge all men vile and unclean but themselves, these aught to be suppressed, my prayer shall ever be for their conversation, and endeavour for their suppression, that God will work the one, and the Parliament command the other.  
If it were the sin of the Church of Pargamus to suffer them that held the Doctrine of Balaam, who caused Balak● to cast a stumbling block before Israel, and those that held the Doctrine of the Nicholaitans Reu. 2. 14. 15. Then it is the duty of the Church of England to suppress them not compel the conscience of any to worship God, as the civil, or Ecclesiastical power shall approve, but to suppress their turbulent practices: it is one thing to compel the Conscience, and an other thing to punish a wilful obstinate fact: a man may refuse to do a thing out of scruple and weakness, but he that will do the direct contrary, is obstinate, and turbulent, and liable to the sword of the civil Magistrate, this is not to Lord it over their Brethren, for among Brethren there must be destruction of persons for place and command in discipline and order; all that are godly will assent thereunto and be assistant to execute just punishment upon obstinate offenders, nor shall we thereby enthrawle ourselves, but the contrary, for while such seducers and wilful offenders are suffered, we shall incur God's displeasure, which is the way to be made slaves, and Vassals to the worst of our enemies: For remedy hereof we cast ourselves on the Parliaments wisdom by advice with the Learned and godly Assembly called together by the Parliament to that purpose.  
But there is good hopes the Commons of England now in Parliament, who are chosen for the preservation of all just liberties, will in no measure countenance so unjust and dangerous a design, certainly they cannot so soon forgot the vigorous assistance they have always had in the greatest necessities from this people, etc.  
Observe how he winds himself like a Serpent by insinuating sophestry, for thus he argues the Parliament are the preservers of all just liberties, therefore they will maintain any unjust liberty to licentiousness: but thus is truth, the Parliament are preservers of the subjects just liberties, but they are suppressors of all unjust liberties, therefore they will surely suppress licentious libertines: the pamphleter is so audacious, that he dares call the Presbyterian way of government▪ a dangerous, and unjust design; though the Parliament (as he knows) have after several debates▪ voted it, and ordered it, and since declared to the world to be the way resolved to settle: Sectaries make great boast of their vigorous assistance to the Parliament▪ t●at which is but little in substance hath need of helps by Orations like the blowing of a Pharisaical Trumpet: Those that have out done any sectary, say nothing of their do, it is sufficient to them that God sees and knows.  
The Parliament neither are nor can be be trusted to make laws, to rule men in the practice of Religion, and that he that is most vassallized in his judgement, with an opinion of uniformity and of a necessity of suppressing all private Conventicles, or ways of worship but his own, if he have any use of his Conscience in his worship of God he must acknowledge that if the Laws of the Land should bind him▪ in the least, to practise contrary to his own understanding, he cannot obey them▪ without being guilty of wilful sin against God: for whatsoever is not of faith is sinful.  
The Parliament is betrusted to make laws to rule men in the practice of Religion, and it is the Office and duty of the supreme powers so to do the Civil Magistrate is to command order in the worship of God by a Law, with this limitation, that it be either in such things as are commanded in Scripture, or in things of indifferency not forbidden, tending to decency and order, and this is warranted, 1 Cor. 14.40. Titus 1. 5. Now it is understood that these commands or Laws of the magistrate must be in nothing but for order, not urged as matter of holiness, nor necessary to salvation but decency and comeliness: as may most conduce to the glory of God, peace of the Church, winning of them without, and agreeable to the constitutions of the Kingdom, and this is proved, Romans 13. 5. and 1 Pet. 13. 14. Submit yourselves to every Ordinance of man, for the Lords sake, whether it be to the King as supreme or unto the Governors, or unto them that are sent by God for the punishment of evil d●●●s and for the praise of them that do well, for so is the will of God.  
No man endued with right reason but will say there is some necessity of a Government: if of a Government then a uniformity; else it will be confused, therefore there is necessity to suppress all Conventicles, and that all men shall hold sound Doctrine, observe such order, time, place, and public gesture as the Parliament (by advice of the Assembly) shall appoint, and no man that hath any use of conscience in any thing, but will acknowledge that he is bound in conscience to obey the laws of the, Land, in which he lives, in all indifferent things, or he is turbulent and deserves censure, even for matters concerning worship: he that hath the use of conscience, will make conscience of the duties of both Tables as well as of one; there is doubtless a conscience towards God, and a conscience towards man, this was the Apostles practise, and must be our Rule. I exercise myself to have always a conscience void of offence, towards God and towards men, Acts 24. 16. but if a man have an erring judgement, and so an erring Conscience causing doubt let him search the Scriptures not stand on his own wisdom, but he●re reason from o●her with patience, (without prejudicated opinions,) as desiring satis●sfaction in the truth, till he be fully persuaded: we must not seek to bring truth to our understanding, but bring our understanding to the truth, that we may have assurance what is duty, and what not, that so what we do, or not do may be of faith; and neither sin against the Laws of men, nor against our own consciences.  
REgarding more that themselves be pleased by uniformity, than God displeased by Hypocrisy, etc. and this makes you liable to be wrought upon by mere state religious persons, such as only personate Religion to bring their own ends about, whose Religion is indeed prudently to dissemble, these frame Oaths, and Covenants for you in such ambiguous expressions like Delphian oracles, that they shall seem to be bound to do or establish any thing they shall desire, etc.  
We are pleased with Uniformity, as it is pleasing to God, but displeased with hypocrisy, because it is hated of God, but because hypocrisy is always cherished among Separatists, and Sectaries, therefore they ought not to be tolerated, the Apostle commands to mark them that make divisions and avoid them, Romans 16. 17. and our Saviour Christ brands the Pharisee for an hypocrite, that stood praying and justifying himself, That he was not as other men, Luke 18. 11. uncharitable separation from the Assembly of the Church hath of old been observed as a badge of hypocrisy, thus did those hypocrites spoken of by the Prophet Esay 65. 5. Stand by thyself, for I am holier than thou: Hence it is that our Sectaries at this day boast of their holiness, they need not confess sin, they cannot sinne, they have the seed of God in them, etc. others boast of the over flowing of the Spirit in them, and of new Revelations, etc. others exalt themselves in the highest garb of pride, in uncharitable censorious judging that they declare themselves as Sodom, but we know where God is, there is love, where God's spirit is there is meekness humility, and peace.  
There is a unity of the Spirit in the blood of pe●ce, Ephes. 3. 4. therefore there ought to be uniformity in spiritual worship, without conformity there cannot be unity, therefore the Apostle calls soundness of Doctrine a form of Doctrine Rom. 6. 17. and a form of s●und words 2. Tim. 1. 13. God is one, Christ is one, the Spirit is one: three, and but one; one Lord, on faith, one baptism! there is but one head Christ; but one body the Church the head cannot be divided, nor may the body, this is the apostolical Doctrine, and he that walks contrary is branded by the Apostle Rom. 16 It is not state Religion, (as sectaries would have it) to bind men to holy uniformity: nor to frame other and covenants to bind men to endeavour for Reformation of evils whether in practice or in judgement to bind us to one way of uniformity in worship, we have not only Divine precept, but Gods own promise that he will give us one heart, and one way, for our good, and the good of our Children after us Jer. 32. 29. he that goeth on in a contrary way is seduced, or he is a dissembler these are no Delphian Oracles but divine truths, though it please the Pamphleteers Ethnickticall humour to use heathenish alligories.  
The Pamphleter falls upon the Scotch papers lately printed, and truths manifesto, etc. things published by private men not by the Nation▪ he accuseth the Nation as endeavouring to alienate the affection of the people from the Commons of Parliament, and to engratiate the endeavours of that Nation, etc. I believe the Pamphleter speaks the sense of the rest of his faction, to accuse awhole Nation by particular men's Acts! to raise difference though I will not justify the printing those papers, nor any other thing to the prejudice of the Parliament or any of the English Nation; but think it better that such things had been forborn: And am bound to justify all just exceptions by the Parliament of England against them, but the Parliament hath never charged the Nation of the Scots, with evil, as seditious Sectaries do, who foment jealousies on purpose to make differences, that they may carry on their own design, of lawless liberty, to which our brethren of Scotland, and our solemn Covenant are opposite, and to which we must stand.  
As for their Nation we are beholding to them, and they are beholding to us an oath of the Lord is between us, which I hope shall be observed to all posterities with brotherly union: in despite of Sectaries, and Royalists, that seek to dissolve it: But woe to him or them that wish or endeavour it, whether a man or a Nation, for God will surely avenge his Covenant of all and every person, and it concerns both Nations to consider duty and Conscience, without regard to the envious designs and plots of wicked men, though some cause of discontent may arise to both by their hellish subtlety! yet 'tis not a cause of division where wisdom and godliness have any sway.  
All there zeal and covenanting with the most high God you will find is for no other end, then to bring this easily deluded Nation under the same bondage, to Presbyterial Lords and Taskmasters; This is the thing intended when you are provoked against Sects, when you are put upon petitions, after petitions! all to keep you in a forward humour against that season, etc.  
Our Covenanting with the high God hath been a visible blessing to us, as in the days of As●. 2 Chron. 15. 13. and it will be an established mercy to both Kingdoms, except we procure wrath, by our conniving at so many that have refused to take it, and by over much Clemency to sectaries, whom we are bound by it to exterpate: by whom (for aught I know for that neglect) God seems to threaten us with farther misery, and new troubles, Our Covenant no way draws us into bondage, nor brings us under Taskmasters, but free us from both, The way of the Presbyterial government is most congruent to holy Scripture, most orderly, and uniform neither Tyrannical, like Episcopal, nor lose, like that of the Sepratists: therefore we are bound to Petition for the one, and against the other, which is indeed the only obsticle to Church reformation, and of all reformation, but the Presbyterian way is without prejudice, holy and safe.  
It will be then time no longer to dispute the Garrisons, but to profess the holding of them for those who will keep and 〈…〉 their covenant according to the Scotch interpretation which will serve our English Masters purposes, as well as there's.  
That there is any dispute about Garrisons, is the business of the higher powers to give the reasons, not my pen: though (I conceive) seditious sectaries have given some offence, conducing to such disputes: That there will ever be any professing to hold them, I am confident the affermers thereof will be proved liars: And that they shall be kept for any English Covenanter except the Parliament is scandalous, false and most seditious: What I may say of F●rts Castles, and Garrisons kept by others, I will omit, and it shall be my prayer that those that contemn the Covenant, do not really plot, and intent to act what they scandalously charge upon others: I will forbear, and hop● the best, though with fear; For I am confident they are not wanting in all designs to make themselves masters of England, who by uncharitable censures bind us over as slaves to hell and Satan.  
You cannot be ignorant of a prophecy foresaid cunningly to forespeak the bondage of this Nation, as first it must be conquered by the Romans, then by the Danes, and Saxons after them the Normans, but the last must be the Scots, and this prophecy is now more frequent in their mouths then ever.  
Sectaries will seek matter to foment strife, though it be from old Mother Shipton's prophecy, any thing serves that will beget jealousies, and raise contentions, leave no coal unblowed, are more troubled in conscience to obey any Ordinance of God that tends to order and peace, then to belly their brother, or speak lies in prophecy to seduce silly souls, as if their conscience were seared with a hot iron, as the Apostle speakss, 1 Tim. 4. 2.  
The Covenant cannot bind you to force conscience, or to molest your brother under pretence of heresy or schism, what you conceive is truth may be an error, do as you would be done unto in all things! you would not be enforced therefore enforce not observe rather the ways of Christ, than the Scotch Presbyterians, if you have taken the Covenant in a worse sense, it calls rather for repentance then pertinacy therein, etc.  
Neither our Covenant nor our wills are to bind or force any man's conscience, but our covenant and God's word binds as to endeavour conjunction and uniformity in Church discipline, according to God's word and the example of other the best reformed Churches, not to the Scotch Presbytery, except as aforesaid we are also bound to exterpate heresy, Schism, profaneness, and whatsoever is contrary to sound Doctrine, and to discover those that make faction or parties among the people, etc.  
Men of weak consciences and such as have been seduced, we will with all gentleness admonish as brethren, instruct with love and meekness, till God shall give them repentance to the knowledge of the truth 2 Tim. 2. 25. and be tender to tender consciences to the uttermost: so long as they make not parties Sects, Conventicles, nor labour to seduce others, and draw them from their obedience to lawful authority, if so, law must punish them according to the degree of their offence▪ and this is not to force conscience, but to punish fact, in obstinate and turbulent persons.  
Nor will the Presbyterians molest any Brother under any pretence, but upon apparent heresy, and Schism, not in one person, but as it shall appear by holding parties and factions, nor will the Presbyterians be their own Judges, but the word of God shall judge between both, from whence we are able if Sectaries were not wilful, or would compare Scripture with the Scripture to show that many things that Sectaries hold for truths, or manifest Errors: And we shall ever hold that rule to do as we would be done unto, and would persuade Sectaries to practise that lesson which they do not towards us: for they, would lay intolerable burdens upon us, but not touch them with one of their fingers.  
We shall ever observe the ways of Christ, and his Apostles for our example, not make any one Nation nor person our rule, This is the Covenant we have taken it in this sense and in no other. And in this we must persist, and not repent; except that we have not been so vigorous in pursuance thereof as we ought.  
MInd the own good, cleave fast to the House of Commons, let no sorcery or Sophestry divide you from them, enforce not, nor be importunate with them for Church Government, leave it to their wisdoms, to measure out of the Clergy what may be for the quiet and profit of the people, etc.  
We mind the good of others or our own, and desire to bring home erring sheep to the sheepesold of uniformity, and shall ever cleave to the house of Commons for redress against Seditious Sectaries, nor need that honourable house be importuned to do justice: submissive requests in making our greivances known is not importunity. We have betrusted them withal and we leave all to their wisdoms and care, to settle Order and Government in the Church and Commonweal, for the peace and benefit of both, and wish there were no underhand dealing used by those of contrary judgements to disturb the peace of both and to traduce us: But God will defend the just truth seeks no corners, nor pretends any thing she professeth not to deceive any.  
THe Lords are not to go before the Commons in determining what concerns the Nation. Their large answer to your last Petition for Church Government, and suppression of Conventicles, insinuates they would allure you from the Commons, therefore observe them watchfully, and trust them accordingly &c.  
The Lords and Commons make but one Parliament, but we petition them a part as two distinct Houses. We bless God for the happy concurrence that is between them, for public peace and benefit and thankfully accept their answer to our last, & last petitions. But the pamphleter snews the envy of sectaries, their seditious endeavour, to divide between the two houses▪ and between two Kingdoms, care not how or whom they belly▪ to make quarrels: because in times of distraction looseness is a Law, to disordered and lawless persons. It is better such men be observed then trusted.  
THe Clergy you kn●w most of them that now stickle against th● Sepratists or independants, do it for their own ends to retains their Glory in a distinction of Clergy. Their domination in judging of Doctrine, Discipline, and Ecclesiastical Censures, and their profit in pretences of Tithes, all with the sepratists dis●●●●● and oppose, which is the true cause of the quarrel between them, etc.  
The Presbyterian Clergy we know are men of conscience, learning, piety, and holy life, by whose prayers and sufferings (as a means) we are preserved to this day, they stickle not against Sepratists, or Independants in displeasure against their persons, but their erroneous opinions: Nor seek they glorious distinctions, nor domination in judgement, as any end to themselves, but as it shall be found consonant to the will of Jesus Christ: They aim not at their profit in the right of Tithes, but as it hath been an Ecclesiastical right, and due to the Ministry, held out in holy Scripture, Heb. 7. 5 6, etc. continued since the Primitive times, And as it is established by the Laws of this kingdom: The labourer is worthy of his hire.  
That the Sepratists or Independants deny any of these, I deny; except for self end, for there more honour and greater profit: For the glory, domination, judgement, censuring, etc. that the dissenting party assume, is more every way then the Presbyterian hath or seeks, Separatists maintain that there is an entire power of all government in every single Congregation.) of which the Clergy is chief) there censures right or wrong admit no higher appeal, is not this domination equal to a King? hath a Pope or more? Or what can he ask more.  
And for their profit they aim at unknown benefit, not contented with the Tithes, which customarily have been paid, and is a certainty, for convenient subsistence, but expect from every one of there, Congregation, a fare larger gratuity, not so little as double the value of tithes, nor hold him worthy a Disciple that doth not by private offerings exceed it▪ I might instance particulars, but I will forbear, and shall desire all rational men to observe but generals look upon the men, their wives, children, etc. note there garb, gallantry, fashions, riches, and increase of wealth within 3. years past and I shall need say no more, let the judicious Judge: it may be it will be objected that the Presbyterians are not exempt in all this, and seek pluralities too: my answer is modest for I cannot call evil good it is possible some such there are but 'tis but for the present they are subject to command and will obey: There loss have been much and there labours are great, by which expenses ri●e high, we neither allow such things, nor justify them, but desire a holy reformation in these things as in other, according to that of Tim. 2. 11. and ● Tim. 3. 2, 3, 4. etc.  
Nor is this the cause of quarrel or difference between the Presbyterians and them, as they would pretend to delude the people [except as they make it there quarrel for self ends] The contest between us in concerning things of order, wherein God's glory and the Kingdom's peace is chief concerned, by a holy uniformity which is the thing the Presbyterians seek and Sepratists oppose.  
The former would have all Congregations governed as one Church in one order, according to divine right. The latter would be left at liberty, that every Congregation may have power and government within itself. The Presbiterian would have only porochiall Congregations, the Sepratists would have select Congregations, out of all the parishes of a City (or County) if some out of all will enter themselves, some to this Church, some to that (fewest to the Congregation or Parish in which they live) as their fancy (which they call conscience) leads them; and not only so but they would that every person in a family, Son, or servant, etc. shall by the same fancy claim liberty to be of what Church they will, if there be ten in a Family, those ten may be of ten several Churches, and so be made incapable of Society, and family duties, what is this but confusion? and against the rule of Scripture, or example of all or any reformed Churches; what is this liberty but libertinism? and it must needs end in looseness, and profaneness; besides it must needs be destructive to the peace of the common weal.  
Now that which the Presbyterians would▪ have and for which they supplicate, as that which (doubtless) is consonant 〈◊〉 the holy Scripture, is, that every Minister, as a shepherd should be over his porochiall flock: as they that are appointed over them, of whose souls they must give an account, Hebr. 13. 17. these he is to keep, feed and cherish▪ The 7. Churches of Asia had seven Angels; that is, seven Ministers over them: Rev. 1. 20. and each Church had his particular Angel over it; not confusedly as the Independants would have it but one Angel was over the Church of Ephesus! one Angel over the Church Smerna, an other over the Church of Pergam●●, etc. and each Church was 〈…〉 d to one and the same order, as appeareth in comparing that 〈◊〉 Ephesus, (commended, that they hated the deeds of the Nicholaitans, Rev. 26.) with that of Pergamos, blamed for suffering the doctrine of the Nicholaitans among them, Revel. 2. 15. and that of Thyatira reproved for suffering those that by false doctrines seduced the people, vers. 20. and the sin is aggravated, because they were forewarned, and time given to reform.  
The Shep●eard, o● pasture over a parochial flock hath them ever in his eye, may see which straggles, and which is weak and is always ready to help them; but select Congregations that are scattered all the week some a mile, some five mile's f●om there shepherd, cannot be observed, tended nor cherished, but are left to live (as too many such do at this day) to their lusts, in disorder and scandalous manner; under the notion of Religious men; yet void of civil honesty, and justice: How disagreeable such a way is to the rule of God's word or to the peace or laws of a well constituted commonweal; and how agreeable the Presbyterial way is to both: I leave to all judicious, or rational men to consider; and advise all men as they love the honour of God, and the good of the Kingdom, to be wary of rash conjunction with such private Congregations, lest they foolishly ensnare their Consciences; and after much heart-breaking return, by weeping cross.  
This is one main difference, and cause of the quarrel between us if it be a quarrel, but I never counted it a quarrel but a dispute: only I use the Pamphleteers own word, who it seems, and the rest of his society mean to make a quarrel of it: There are divers other particulars wherein we disagree, which for brevity I must omit my aim in this tract, ●e●●ing only to give a short answer to his seditious Pamphlet, to undeceive seduced people, that mean well, but are ensnared in their consciences by Sectaries, who as the Prophet saith; set Traps to catch men.  
Nor should I have undertaken to set my pen to paper to Answer him but that after three week's time or more, I see it was omitted by all of more abilities, my end is God's glory, and my aim the public good, to which I devote myself, neither seeking favour, nor fearing frowns; Conscience and Covenant command thus much. From  
George Smith Gent. Imprimat. Io. Downam  
FINIS.