WHereas of late divers Applications have been made, as well in writing as by ver­ball Messages, inviting the Ministers of London, or some of them, to meet with the Officers of the Army, in their con­sultations about matters of Religion; We, Ministers of the Gospell within the Province of London, hold in our Duty as then to refuse any such meeting as was proposed; so now to give your Lordship and your Councell the Reasons of that Refusall, least by our silence we should seeme to be wanting in that inge­nuity and Candor which becomes all, but especially the Mini­sters of Jesus Christ. And understanding that some of our Bre­thren, at one Conference before your Lordship and some of your Councell,Mr. Mar­shall. Mr. Calamy. Mr. Whitakers, Mr. Sedgwick &c. and at another with some of your chiefe OfficersMr. Whi­taker. Mr. Calamy. Mr. Ash, &c. have alreadie manifested their dislike, both of your late Actions towards many of the Worthy Members of the Honou­rable House of Commons, and what likewise you have published in your late Remonstrance and Declaration, as your intertion for setling the Affaires of the Kingdome, (as wee were informed by some of them, and willed thus to signifie,) Wee thought fit hereby to manifest our Concurrence with those our Reverend Brethren; Humbly desiring, That while we use that Plainnesse and Freedome which becommeth the Ambassadors of Christ, this our performance may not be misinterpreted, either as a transgressing the Law of Christian meeknesse, or an exceeding the Bounds of Ministeriall liberty; Wee being commanded to cry aloud, and to lift up our voyces as Trumpets, to shew the People their Transgressions, and the house of Jacob their sins.

Had a Conference been desired with us onely to have given you resolution, whether the wayes wherein at the present you are walking, are agreeable to the Word of God, (which Case indeed had beene suitable for private persons to have propounded, and for Ministers of the Gospell to have resol­ved) Wee should most willingly and freely have delivered our Judgements (as our forementioned Brethren have done) concerning these your practises; and have given you this as our Advice, grounded upon Scripture; Namely, That in stead of proceeding further in such unwarrantable courses, you should have testified your timely and godly sorrow for what (so clearely against the direct Rule of the Word) you have already acted.

And if only for the clearing of this Case, a Conference had been desired, It was from the first professed that we should be ready and willing to meet, where and with whom soever, to as­sert and maintain our Judgement therein. Butas if the justnesse of your way were already granted by us; We were onely invi­ted to contribute our assistance in prosecution of what you had undertaken, which we conceive to be out of your Sphere; And for us to have joyned in any consultations of this nature, would have made us accessary unto them; guilty of the evill which is in them, and even partakers of other mens sinnes, contrary to the Apostles rule, who bids us abstaine even from all appearance of evill, 1 Tim. 5.22. 1 Thes. 5.22. Ephes. 5.11. and have no fellowship with the unfruitfull works of darknesse, but reprove them rather.

It is already ufficiently knowne (besides all former miscar­riages) what Attempts of late have been put in practice against lawfull Authority: Especially by your late Remonstrance, and Declaration published in opposition to the proceedings of Par­liament; As also by seizing and imprisoning the Kings person, without the knowledge and consent of Parliament, and by that late unparalleld violence offered to the Members of it, forcibly hindering above one hundred of them (if we mistake not the number) from fitting in Parliament, imprisoning many of their Persons; though many of them are known to us to be men of eminent Worth and Integrity, and who have given most ample Testimony of their reall Affections to the good of the King­dome; and besides all this, there is an intent of Framing and contriving a new module, aswell of the Lawes and Government [Page 2]of the Kingdome, as of the Constitution of a new kinde of Representative (as you call it) in stead of this and all future Par­laments; and this to be Subscribed throughout the Kingdome, under the notion of an Agreement of the People; as is Declared in your late Remonstrance, of November, 16. 1648. pag. 67. All which practices we cannot but judge, to be manifestly opposite to the lawfull Authority of those Magistrates which God hath set over us, and to the Duty and Obedience, which by the Lawes of God and Man, and by our manifold Oathes and Co­venants, we stand obliged to render to them. And therefore we judge it our Duty, rather to testifie our utter dislike, and detesta­tion, then to give any (though but implicite and interpretative) approbation of them.

We remember the advice of Solomon, Feare thou the Lord, and the King, and meddle not with them that are given to change; Prov. 24.21. And that of Paul, Withdraw from every Brother that walketh [...] disorderly, 2 Thess. 3.6. and not according to the Traditions which you have received of us: Of which this is one, Put them in minde to be subject to Principa­lities and Powers, and to obey Magistrates: And,Tit. 3.1. Let every soule be subject to the higher Powers, for there is no power but of God, the Powers that be are Ordained of God: Rom. 13.1.2. Whosoever therefore resisteth the Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. The feare of God there­fore (whose Ordinance is violated, when Magistracie is op­posed) makes us afraid of medling with those who without any Colour of Legall Authoritie, meerely upon the presump­tion of Strength, shall attempt such Changes as these are. And Wee cannot but be deepely affected with griefe and astonishment, to see that an Armie, raysed by Authoritie of Parliament, for the Preservation of the Priviledges thereof, and of our Religion, Lawes and Liberties, should contrarie to their trust, and many Ingagements, do that which tends to the manifest Subversion of them all.

Wee have not forgotten those declared Grounds and Prin­ciples, upon which the Parliament first tooke up Armes, and upon which Wee were induced to joyne with them; (from which Wee have not hitherto declined, and We trust through Gods grace never shall.) Wee remember, That when the King, with a multitude of Armed men, demanded but a small Number (in comparison of those now secluded by [Page 4]you) of the Members of Parliament: It was deemed such an horrid Violation of their Priviledges, and an act so Inju­rious, and Destructive to the good of the Kingdome, as had not (then) any Precedent or Parallel; And of what nature it was judged to be, by a Parliament then free and full may appeare by the Order of the House of Commons of Januarie 3. 1641. When, hearing but of a purpose in the King to Seise upon some of their Members, they Declared, ‘If any Person whatsoever, shall offer to Arrest, or Detaine, the Person of any Member of this House, without first acquainting this House therewith, and receiving further Order from this House, That it is lawfull for such Member, for any Person to assist him, and to stand upon his or their Guard of Defence, and to make resistance according to the Protestation taken to Defend the Priviledges of Parliament; and by the De­claration of Januarie 17. 1641. That the Arresting of any Member of Parliament, by any Warrant whatsoever, without a Legall Proceeding against them, and without consent of that House, whereof such Person is a Member, is against the Libertie of the Subject, and a Breach of Priviledge of Par­liament; And the Person which shall Arrest any of these Per­son, or any other Member of the Parliament, is Declared a Publique Enemie of the Common-wealth.’

And this Violation of their Priviledges, was that which did Occasion first a Guard, and was afterwards one Reason of ray­sing an Armie: But that an Armie thus raysed by their Autho­ritie, and for their Preservation, should now so farre exceed that act which was then esteemed with out Parallel, could hardly have been Imagined by us, had not our Eyes beene Witnesses of it.

And although both Houses of Parliament (who are joyntly together with the King, intrusted with the Supreame Authoritie of the Kingdome) saw cause to take up Armes for their owne Defence, against the Attempts made upon them by the King and his Evill Councellours; and for the Preservation of the Prote­stant Religion Established (which was then indangered by the growth of severall Errours and Innovations;) and for the se­curing of the Fundamentall Lawes and Constitutions of the Kingdome, which they apprehended then to be underminded by severall Illegall incroachments: Yet this cannot be pleaded as any Justification or Precedent for you (who, in reference [Page 5]to the Power of Magistracie, are but private persons) to usurpe an Authoritie over King and Parliament, and to intermedle with affaires which belong not to you. For the Lawes of God, Nature, and Nations, together with the Dictates of Reason, and the common consent of all Casuists allow that to those which are intruded with managing the Supreame Authoritie of a State or Kingdom, which they do not allow to a multitude of Private Persons, though they have strength in their hands to effect it.

And moreover, although the Parliament thus took us Armes for the defence of their Persons and Priviledges, and the Pre­servation of Religion, Lawes, and Liberties; Yet was it not their intention thereby to doe violence to the Person of the King, or devest him of his Regall Authoritie, and what of right belongeth to him, (as appeares by their many Declarati­ons in that behalfe:) Much lesse was it their purpose to subvert and overthrow the whole frame and fundamentall constituti­on of the Government of the Kingdome, or to give power and authoritie to any persons whatsoever so to doe.

And therefore wee apprehend our selves obliged thus to ap­peare for the maintenance of our Religion, Lawes and Liber­ties, together with the Constitution, Power and Priviledges of Parliament, and the setled Government of the Kingdome; both, on the one hand, against all Malignant Counsells and Designes for the introduction of an Arbitrarie and Tyrannicall power in the King; and, on the other hand, against all irregular licentious proceedings of private persons, tending to the sub­version of them, and to the introduction of Anarchie, Con­fusion, Profanenesse, and Irreligion.

And we are the more strongly engaged thus to adhere firme­ly to these our former just Principles, by reason of the severall Oaths and Covenants generally taken throughout the King­dome, as by the Protestation of May 5. 1641. wherein we doe in the presence of ‘Almightie God, Promise, Vow, and Pro­test, according to the dutie of our Allegiance, to maintaine and defend with our lives, power and estates, His Majesties Royall Person, Houour and Estate, and the Power and Pri­viledges of Parliament. As also by the Vow and Covenant, wherein the Lords and Commons have declared, That there had then beene a treacherous and horrid designe to surprize [Page 6]the Cities of London and Westminster, with the Suburbs, and by Armes to force the Parliament: And finding by con­stant experience, that many wayes of Force and Treachery are continually attempted, &c. Required, That all that are true hearted and lovers of their Countrey, should bind them­selves each to other in that sacred Vow and Covenant, wherein wee declare our abhorring and detesting the said wicked and Treacherous Designe, and that wee would accor­ding to our power and vocation oppose and resist the same, and all other of the like nature.’ And likewise by the Solemne League and Covenant, for the Reformation and defence of Religion, the Honour and Happinesse of the King, the Peace and Safetie of the Kingdome, &c. ‘Wherein we have Covenanted, That we will sincerely, really and constantly, in our severally vocations, endeavour to preserve the Rights and Priviledges of the Par­liaments, and preserve and defend the Kings Majesties Person and Authoritie, in the preservation and defence of the true Religion, and Liberties of the Kingdomes; that the World may beare witnesse with our Consciences of our Loyaltie, and that wee have no thoughts or intentions to diminish His Majesties just power and greatnesse.’

In all which obligations, though the matter of them may be, in part, of Civill concernment, yet the bond and tye of an Oath and Covenant is Religious, sacred, and inviolable. Which though some may esteeme no more then an Almanack out of date, we looke upon it as the Oath of God, in whose Name we have Sworne, and who will certainly require it at our hands.

We know with what a jealous eye, and severe hand, the Lord avenged the quarrell of his Covenant made by Zedekiah to the King of Babylon, though extorted from him, and preju­diciall to him.Ezek. 1 [...].14, 15, 18, 19 Shall he prosper (saith God) shall he escape, that doth such things? Or shall he break the Covenant, and be delivered? As I live, saith the Lord, seeing he despised the Oath by breaking the Covenant, (when lo, he had given his hand) he shall not escape. There­fore thus saith the Lord God, As I live, surely mine Oath that he hath despised, and my Covenant that he hath broken, even it will I recom­pence upon his own head. We dare not therefore (when we have lift up our hands to the most high God) by the violation of a more righteous Oath, provoke the wrath of the Lord against us, who is the Searcher of all hearts, and to whom we must give an Ac­compt at the Great day.

In stead therefore of joyning in Consultation with you; We do earnestly intreat you, in the name of our Lord and Master Jesus Christ, whose Ambassadours we are, That you would commune with your own hearts, Consider the evil of your present ways and turn from them; Remember from whence you are fallen, and re­pent and do your first works. You were once honorable and pre­cious in the eyes of us and others of Gods servants, while you kept in Gods way, and within your own spheare; you had our hearts, our help, and our Prayers for successe therein: But alas! you have eclipsed your own glory, and brought a Cloud over all your excellencies. You are now walking in by-paths of your own, wherein we dare not say, The blessing of the Lord be upon you, We blesse you in the name of the Lord, nor bid you God speed, Psal. 129.8. lest we be partakers of your evil deeds. In stead of preserving the Truth and purity of Religion and the Worship of God; we fear,2 John. v. 11. you are opening a door to desperate and damnable Errors and Heresies against the Truth of God, and to many licentious and wicked practices against the worship and wayes of God. How is Religion made to stink by reason of your miscariages, and like to become a scorn and a reproach in all the Christian world? How are the faces of Gods faithful servants covered with shame, and their hearts filled with sorrow and grief by reason thereof? How is the Golden Cord of Government broken in sunder? the Ho­nor and Authority of Magistracy laid in the Dust? How hath the Parliament, which sustained the force and opposition of professed Enemies for many years, been made contemptible and torn in pieces by professed friends in one day?

You cannot but know how fully and frequently Gods Word commandeth and inforceth obedience and submission to Magi­strates, forbidding also and condemning, (and that under pain of damnation,) such practices as these of yours are. As likewise what severe threatnings and exemplary judgements from God have been denounced against, and inflicted on the Contemners and Opposers of this his Ordinance. You know what a Brand the Apostle Jude sets upon those that despise Dominion and speak evill of Dignities. Jude v. 8, 11. Wo unto them (saith he,) for they have gon in the way of Cain, and runne greedily after the errour of Balaam for a reward, and perished in the gaine-saying of Corah.

You know the sad examples of Corah, Dathan, and Abiram in their mutinous Rebellion, and Levelling designe against Ma­gistracy [Page 8]and Ministry, in the Persons of Moses and Aaron, You take too much upon you (said they to Moses and Aaron) Seeing all the Congregation are holy Or Saints.. [...] Wherefore then lift you up your selves above the Congregation of the Lord? Which Moses feares not to call A gathering together against the Lord, Num 16.3, 11, 26, 32, 33, 29. and warnes the people to avoide their company, Depart from the Tents of these wicked men, and touch nothing of theirs, least yee be consumed in all their sinnes; After which the Earth open­ed her mough, and swallowed them up, with all that appertained to them: And yet there were in that Rebellion a considerable number of Eminent men,Verse 2. two hundred and fifty Princes of the Assembly, famous in the Congregation, men of Renowne.

And consonant to the tenor of the Scriptures herein, hath alway been the constant judgement and doctrine of Protestant Divines both at home and abroad, with whose Judgements we do fully concurre; disclaiming, detesting and abhorring the wick­ed and bloody Tenents and Practices of Jesuites, (the worst of Papists, concerning the opposing of lawfull Magistrates by private Persons, and the murthering of Kings by any, though under the most specious and colourable pretences. Which Jesui­ticall Principles and Counsels we feare, may have too great a con­currence with, if not an influence upon these late transactions.

Now we desire you seriously, and as in the sight of God, to ex­amine your owne hearts and wayes, and to deale with your selves as sometimes Nathan did with David. Put case some other Party of men in the Kingdome, whose Principles had not been concurrent with yours, should have attempted acts of such a na­ture, as those that you have performed; as seising the Kings Per­son, and removing him from place to place without and a­gainst his and the Parliaments consent: would it not have been judged by you an intolerable contempt both of his and their au­thority? Put case they and their Confederates had attempted the removall of the Parliaments Guards, secured or inhibited a great number of their Members, contrived and promoted new Modules of their owne, destructive to the being both of this and all other Parliaments, with other acts of the like nature; we appeale to your owne consciences, what clamours and accusa­tions against them would from your selves have proceeded. And if in other Persons you would condemns the fact, the Lord grant you hearts to see who are the men. Was it once a crime of the [Page 9]highest nature, to endeavour the subversion of the fundamentall Laws of the Kingdome, to disswade the calling, or perswade the dissolution of Parliaments; to countenance Arminians, or con­nive at Papists: and can it be now commendable to contrive the subversion of the whole Lawes and Governement of the Kingdome all at once; and in stead of a few errours to allow, (as we feare some amongst you indeavour,) a totall impunity, and universall Toleration of all Religions? Be not deceived, God is not mocked: He knows how frequently you condemn that as a great crime in others, which you would have accounted a vertue in your selves, But God who is no respecter of Persons al­loweth no such rule. Those who knowing the judgement of God, that they which commit such things are worthy of death; Rom. 1.32. not only do the same things, but have Pleasure in (or, consent with) them that do them, in judging another condemne themselves. Rom. 2.1.3. And think­est thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgement of God? No surely, we are sure the Judgement of God is according to truth, Verse 2.6. 1 [...]. against them which commit such things. Who will render to every man ac­cording to his deeds; For there is no respect of Persons with God.

We desire that you would not be too confident on former Successes. If God have made you prosper while you were in His way, this can be no warrant for you to walk in wayes of your owne, and promise your selves Successe therein; Nay, if through Gods permission (for reasons best knowne to himselfe) you have had or may have Successe in an Evil way, yet is it no justi­fication thereof, nor incouragement to proceed therein. Yea, you know, that it is one of the greatest Judgements, when God suffers men to prosper in sinfull courses.Eccles. 8.14. Wise Solomon tels us from his owne experience, that there be sometimes just men to whom it happeneth according to the work of the wicked; again, There be wicked men to whom it happeneth according to the work of the righteous: There is a just man that perisheth in his righteousnesse,Eccles. 7 1 [...].and there is a wicked man that prolongeth his life in his wicked­nesse: But because sentence against an evill work is not executed spee­dily, Eccles. 8 1 [...]. shall therefore the heart of the sonnes of men be fully set in them to do evill? God forbid.

And therefore the Providence of God (which is so often pleaded in justification of your wayes) is no safe rule to walke by, especially in such acts as the Word of God condemnes. [Page 10]God doth not approve the practice of whatsoever his Provi­dence doth permit. When David, in the cave, had an opportu­nity to destroy Saul, (who was then in actuall pursuance of him for his life,) Davids men make use of such an Argument from Providence, Behold, say they, the day of which the Lord said unto thee, 1 Sam. [...]4 4, 6, 7, 13. Behold, I will deliver thine enemy into thine hand that thou maiest do to him as it shall seeme good unto thee; but David neither durst himselfe, nor would permit his men to make use thereof; but saith, The Lord forbid that I should do this thing unto my Master the Lords Annoynted, to stretch forth my hand against him. Againe, when David found Saul sleeping in his Trench, behold a Providence (might Abishai have said) God, saith he,1 Sam. 26.8, 9. hath delivered thine enemy into thine hand this day, now therefore let me smite him, &c. No, saith David, Destroy him, not for who can stretch forth his hand against the Lords An­noynted, and be guiltlesse? But if, to follow Providence, had been a sufficient warrant; David should have taken another course. In summe, if this be a good warrant, nothing can be a sinne, for nothing can come to passe at all, unlesse the permissive Providence of God afford an opportunity.

Nor is it safe to be guided by Impulses of Spirit, or pretended impressions on your hearts, without or against the rule of Gods written Word. For by this means the temptations of Satan, and the motions of Gods spirit will be put in equall ballance. And we desire you likewise to consider, whether any History, sacred or profane, recordeth any example of an impulse of spirit falling upon Multitudes of Persons at the same time, putting them all at once upon performances contrary to morall Precepts; as also, whether such Persons who are acted by an impulse of spirit, can Command Others who want it, (nay, who do not so much as pretend to have it) to do that unto, which themselves pretend to be so incited? We know that it is the duty of Christians, to try such instigations by the Word of God, and examine how well they agree thereunto, that they may accordingly judge, whether it be the voice of God, or the voice of Satan, and of their owne corrupt hearts, that prompteth them. To the Law and to the Testimony, Isa. 28.20. if they speak not according to this word, it is be­cause there is no light in them. The Apostle Peter directs the Jewes to whom he wrote, to adhere to the word written, as to a more sure word of Prophesie. 2 Pet. 1.19. By the same Rule, whereby [Page 11]we must try the spirits, we must also try the impulses of spirit, otherwise we do exceedingly strengthen the divels hands against our owne soules, and tempt him to tempt us.

If beyond all this you plead Necessity of doing thus, least what you pretend as a glorious work, might else miscarry, and therefore venture on these wayes, which are by your selves con­fessed to be irregular and not justifyable; We answer, that no necessity can oblige a man to sinne; God stands not in need of our sinne to carry on his owne worke.Job 13.7. Will yee speak wickedly for God, and talk deceitfully for him? saith Iob.

And yet this Plea of necessity is of the lesse weight in your case, because, we fear the ends you aime at are no more justifiable then the means you use; and the necessity pleaded is either meerly pretended, or at least contracted by your owne miscarriages.

But if at any time a Precept of God may be dispensed with up­on a Necessity; Yet, we suppose your selves will grant, That this necessity must be absolute, present and clear; not doubtfull, un­certain and conjectural, as that which is alledged in your case must needs be, it being discerned only by your selves and your own Party. It is most apparent to us, that there was of late no ne­cessity of these your irregular Practices; the Parliament being (till forced by you) ful and free, acting what was covenanted for, and (if we mistake not) what was agreed upon long before by the Parliaments of both Kingdomes. Besides, you have engaged your selves by an Oath to preserve his Majesties Person and the Priviledges of Parliament; and this is most cleare, that no neces­sity can justify Perjury, or dispense with lawfull Oaths; I hat dreadfull flying Roll being ready to seise upon him that sweareth falsly by the Name of God. Zech. 5.4. An example of which severe judge­ment from God, for the violation of an Oath, you have in Saul, who though he did out of a good intention, in his zeale to the children of Israel, slay the Gibeonites, (a People formerly accur­sed, and who had fallaciously procured a Covenant from Joshua above two hundred years before) yet for Sauls breaking of that Covenant, was the whole Kingdome of Israel, 2 Sam. 21.1, 2, 6. and his Posterity in particular, most severely punished by God.

We do therefore upon the whole matter seriously beseech you, as in the sight of God, to recede from these evill wayes, and contain your selves within your own bounds, to learne John Bap­tists Lesson for Soldiers,Luk. 3.14. Do violence to no man (or put no man [Page 12]in feare) neither accuse any man falsly, and be content with your wages. Num. 32.23 But if you persist in these wayes, behold, you have sinned against the Lord, and be sure your sinne will find you out; and take heed, lest when the hand of God shall overtake you, and turne the wheel upon you, you be found to suffer both as evil­doers, 1 Pet. 4.15. and as busie bodies in other mens matters.

And when you shall thus returne to your duty; as we shall have cause to blesse God for it, so we shall not need to fear those threatnings which some of us have received (we say not from your selves yet) from Messengers directed (as they informed us) immediately from your selves to some of us,M. Peters, &c. That if we persist to stirre up the People to sedition (for so it seems our bewailing your sins before the Lord is interpreted) and Soldiers do us a mischiefe, we may thank our selves; That if there follow another War, you will give quarter to none that stands against you; That you will spare neither man, woman nor childe, English or Stranger. But if these our Exhortations prevaile not, we have discharged our duty, and we hope delivered our owne souls; and if it be our portion to suffer,Ezek. 33.9. 1 Pet. 4.16. 1 Pet. 3.17. 1 Pet. 2.20. Psa. 116.5. Psa. 9.12. we trust we shall suffer as Christians, and for well doing, and that such sufferings shall be acceptable with God; in whose sight the death of his Saints is precious; Who when he maketh inquisition for blood, forgetteth not the cry of the humble; and though some of us were told by one of the messengers sent from you, That if we put our selves upon suffering, we shall have suffering enough; yet we know,M. Peters. Dan. 3.17. That the God whom we serve is ableto to deliver us: To whom, in the discharge of our duty, we commit the keeping of our souls, 1 Pet. 4.19. as to a faithfull Creator.

And thus out of a zeale to Gods glory, a care to discharge our own duties, and an hearty desire after the comfort and sal­vation of your souls, we have freely and faithfully declared our judgements concerning your late and present Proceedings. If the Lord please to make it effectuall for your Reformation, we and all the Churches of Christ shall have cause to blesse God for you; but if for our sins, and the sins of the Land, the Lord shall make you instruments of misery and confusion, (which your pre­sent actings do certainly tend to,) we will say with Eli. It is the Lord, let him do what seemeth him good. But we hope better things of you,1 Sam. 3.18. and subscribe our selves.