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 it 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 seem 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 Counsell, Mr. Marshall, Mr. Calamy, Mr. Whitakers, Mr. Sedgwick, &c. [Page 2]and at another with some of your chief Officers, Mr. Whitaker, Mr. Calamy, Mr. Ash, &c. have already 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 intention for setling the Affaires of the Kingdome, (as we 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 becometh the Ambassadors of Christ, this our performance may not be mis-interpreted, either as a trangressing the Law of Christian meeknesse, or an exceeding the Bounds of Ministeriall li­berty; Wee being commanded to cry aloud, and to lift up our voices as Trum­pets, to shew the People their Transgressions, and the house of Jacob their sinnes.

Had a Conference been desired with us only 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 been 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 fore-mentioned 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 clearly against the direct Rule of the Word) you have alrea­dy acted.

And if only for 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 whomsoever, to assert and maintain our Judgement therein. But as if the justnesse of your way were already granted by us; Wee were only invited to con­tribute our assistance in prosecution of what you had undertaken, which wee con­ceive to be out of your Sphere; And for us to have joined in any consultations of this nature, would have made us accessary unto them; guilty of the evil which is in them, and even, partakers of other mens sins, 1 Tim. 5.22. contrary to the Apostles rule. who bids us, 1 Thes. 5.22. abstaine even from all appearance of evill, and, Ephes. 5.11. have no fellowship with the unfruitfull works of darknesse, but re­prove them rather.

It is already sufficiently known (besides all former miscarriages) what At­tempts of late have been put in practise 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 unparalled violence offered to the Members of it, forcibly hindering above one hundred of them (if we mistake not the number) from sitting 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 3]of the Kingdome, as of the Constitution of a new kinde of Representa­tive (as you call it) in stead of this and all future Parliaments; 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 practises 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. Prov. 24.21. Fear thou the Lord, and the King, and meddle not with them that are given to change; And that of Paul, 2 Thess. 3.6. Withdraw from every Brother that walketh [...], disorderly, and not according to the Traditions which you have received of us: Of which this is one, Tit. 3.1. Put them in minde to be subject to Principallities and Powers, and to obey Magistrates: And Rom. 13.1, 2. Let every soul be subject to the higher Powers, for there is no powe, but of God, the Powers that be are Ordained of God: Whosoever therefore resisteth ther Power, resisteth the Ordinance of God, and they that resist, shall receive to themselves damnation. The fear of God therefore (whose Ordinance is violated, when Ma­gistracy is opposed) makes us afraid of medling with those who without any co­lour of Legall Authority, meerely upon the Presumption of Strength, shall at­tempt such Changes as these are. And Wee cannot but be deepely affected with grief and astonishment, to see that an Army, raised by Authority of Parliament, for the Preservation of the Priviledges thereof, and of our Religion, Lawes and Liberties, should contrary 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 took up Armes, and upon which Wee were induced to join with them; (from which Wee have not hitherto declined, and We trust through Gods grace never shall.) We remember, That when the King, with a multitude of Armed men, demanded but a small number (in comparison of those now secluded by 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 appear by the Order of the House of Commons of January 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 Detain, 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, or 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 JANUARY 17, 1641. That the arresting of any Member of Parliament, by any Warrant whatsoever, without [Page 4]a Legall proceeding against them, and without consent of that House, where­of such person is a Member, is against the Liberty of the Subject, and a Breach of Priviledge of Parliament; And the person which shall arrest any of these persons, or any other Member of the Parliament, is Declared a pub­lick Enemie of the Common-wealth.’

And this Violation of their Priviledges, was that which did occasion first a Guard, and was afterward one Reason of raising an Army: But that an Army thus raised by their Authoritie, and for their preservation, should now so far exceed that Act which was then esteemed without paralel, could hardly have been ima­gined by us, had not our eyes been Witnesses of it.

And although both Houses of Parliament (who are joyntly together with the King, intrusted with the Supreme Authority of the Kingdome) saw cause to take up Armes for their own Defence, against the Attempts made upon them by the King and his Evill Councellers; and for the preservation of the Protestant Religion established (which was then indangered by the growth of severall Errors 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 to the power of Magistracie, are but private persons) to usurpe an Authority 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 intrusted with managing the Supreame Authority of a State or Kingdome, 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 up Arms for the Defence of their Persons and Priviledges, and the preservation of Religion, Lawes, and Liberties; Yet it was not their intention thereby to do violence to the Person of the King, or devest him of his Regall Authority, and what of Right be­longeth to him, (as appeares by their many Declarations in that behalf:) 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 authority to any persons whatsoever so to do.

And therefore we apprehend our selves obliedged thus to appear 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 Counsels and Designes for the introduction of an Arbitrary and Tyrrannicall 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 Anarchy, Con­fusion, Prophannesse, and Irreligion.

And we are the more strongly engaged thus to adhere firmely to these our for­mer just principles, by reason of the severall Oathes and Covenants generally taken throughout the Kingdome, as by the Protestation of MAY 5. 1641. [Page 5]Wherein we do in the presence of ‘Almighty God promise, vow and protest, according to the dutie of our Allegiance to maintain and Defend with our lives, power and estates, His Majesties Royall Person, Honour 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 been a treacherous and horrid design to surprize the Cities of LONDON and WESTMINSTER with the Suburbs, and by Arms 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 Country, should bind themselves each to other in that Sacred Vow and Covenant, wherein we Declare our abhorring and detesting the said wicked and treacherous designe, and that we would according to our power and vocation oppose and resist the same, and all other of the like nature. And likewise by the Solemn League and Covenant for the Reformation and Defence of Re­ligion, the Honour and Happinesse of the King, the Peace and Safety of the King­domes, &c. Wherein we have Covenanted, That we will sincerely, really and constantly in our severall Vocations, endeavour to preserve the Rights and Priviledges of the Parliaments, and Preserve and Defend the Kings Majesties Person and Authority, in the preservation and Defence of the true Religion, and Liberties of the Kingdomes; that the World may bear witnesse with our Consciences of our Loyalty, and that we 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 esteem no more then an AL­MANACK out of date, yet we look 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. 17.14, 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 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 doe earnestly in treat 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 evill of your present wayes, and turn from them; Remember from whence you are fallen, and repent and do your first works. You were once honourable and pre­cious in the eyes of us and others of Gods servants, while you kept in Gods way, [Page 6]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, Psal. 129.8. The blessing of the Lord be upon you, We blesse you in the name of the Lord, nor bid you God speed, lest we be partakers of your evill deeds. 2 John v. 11. In stead of preserving the Truth and purity of Religion and the Worship of God; we fear, you are opening a door to desparate and damnable Er­rors and Heresies against the Truth of God, and to many licentious and wicked practises against the worship and wayes of God. How is Religion made to stink by reason of your miscarriages, and like to become a scorn and re­proach in all the Christian world? How are the faces of Gods faithfull 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 practises 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 Aposte Jude puts upon those that despise Dominion and speak evill of Dignities. Jude v. 8, 11. Wo unto them (saith he) for they have gone in the way of Cain, and run greedily after the errour of Balaam for a reward, and perished in the gainsaying of Corah.

You know the sad examples of Corah, Dathan, and Abiram in their mutinous Rebellion, and Levelling designe against Magistracy 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 Aga­thering together against the Lord and warnes the people to avoid their company Num. 16.3 11 26 32 33 29. Depart from the Tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins; After which the Earth opened her mouth, and swallowed them up, with all that appertained to them: And yet there were in that Rebellion a considerable number of Eminent men, two hundreth 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 bloudy Tenents and Practises 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 fear, 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 own hearts and wayes, and to deal 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 own, destructive to the being both of this and all other Parliaments, with other acts of the like nature; we appeale to your own consciences, what clamours and accusations against them would from your selves have proceeded. And if in other Persons you would condemne the fact, the Lord grant you hearts to see who are the men. Was it once a crime of the highest nature, to endeavour the subversion of the fundamentall Lawes 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 Government of the King­dome all at once; and in stead of a few errours to allow, (as we fear some amongst you endeavour) a totall impunity, and universal Toleration of all Religions? Be not deceived, God is not mocked: He knows how frequently you condemne 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. Rom. 1.22. Those who knowing the judgement of God, that they which commit such things are worthy of death; 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? Verses 2.6.11. No surely, we are sure the Judgement of God is according to truth, 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.

Wee 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 own, and promise your selves Successe therein; Nay, if through Gods permission (for reasons best known to himself) 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. Wise Solomon tels us from his own 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, Ecclesi. 8.14. There is a just man that perisheth in his righteousnesse, and there is a wicked man that prolongeth his life in his wickednesse, Eccles. 7 15. But, because sentence against an evill work is not ex­ecuted speedily, shall therefore the heart of the sons of men be fully set in them to do evill, Eccles. 8.11. God forbid.

And therefore the Providence of God (which is so often pleaded in justificati­on of your wayes) is no safe rule to walk by, especially in such acts as the Word of [Page 8]God condemnes. God doth not approve the practise 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, Behold, I will deliver thine enemy into thine hand that thou mayest do to him as it shall seem good unto thee, 1 Sam. 14 4, 6, 7, 13. but David neither durst himself, 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 Anoynted, to stretch forth my hand against him. Again, when David found Saul sleeping in his Trench, behold a Providence (might Abishai have said) God, saith he, hath delivered thine enemy into thine hand this day, now therefore let me smite him, &c. 1 Sam. 26.8.9. No, saith David Destroy him not, for who can stretch forth his hand against the Lords Annointed 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 sin, 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 meanes 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 prophane, 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 bee the voice of God, or the voice of Satan, and of their own corrupt hearts, that prompteth them. Tothe Law and to the Testimony, if they speak not according to this word, it is because there is no light in them. Isa. 28.20. 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 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 worke, might else miscarry, and therefore venture on these wayes, which are by your selves confessed to be irregular and not justifyable; Wee answer, that no necessity can oblige a man to sinne; God stands not in need of our sin to carry on his owne worke. Will yee speak wickedly for God, and talk deceit­fully for him? saith Job, Job 13.7.

And yet this Plea of necessity is of the lesse weight in your case, because, wee fear, the ends you aime at, are no more justifiable then the meanes 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: [Page 9]Yet, we suppose your selves will grant, That this necessity must be Absolute, Pre­sent, and Clear; not Doubtfull, Uncertain, and Conjesturall, as that which is alledged in your case must needs be, it being discerned only by your selves and your own patty. It is most apparent to us, that there was of late no necessity at all of these your irregular practises; the Parliament being (till forced by you) full and free, acting what was Covenanted for, and (if we mistake not) what was agreed upon long before by the Parliaments of both Kingdoms. Besides you have engaged your selves by an Oath to preserve his Majesties person, and the Priviledges of Parliament; and this is most clear, That no necessity can justifie perjury, or dispence with lawfull Oathes; That dreadfull flying Roll being rea­dy to seise upon him that sweareth falsly by the Name of God. Zach 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 zeal 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) 2 Sam. 21.1, 2, 6. yet for SAULS breaking of that Covenant, was the whole Kingdome of Israel, 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 evil ways, & contain your selves within your own bounds, to learn John Baptists Lesson for Souldiers, Do violence to no man, Luke 3.14. (or put no man in fear) neither accuse any man falsly, and be content with your wages. But if you persist in these wayes, behold you have sinned against the Lord, and be sure your sin will finde you out; and take heed, lest, when the hand of God shall overtake you, and turn the wheel upon you, you be found to suffer both as evill doers, and as busie-bodies in other mens matters. 1 Pet. 4.15.

And when you shall thus return 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) immediatly from your selves, to some of us, That if wee per­sist to stir up the People to Sedition (for so it seemes our bewailing your sins before the Lord, is interpreted) and Souldiers do us a mischief, we may thank our selves; That if their 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 prevail not, we have discharged our duty, and we hope, delivered our own soules, EZEK. 33.9. and if it be our portion to suffer, we trust we shall suffer as Christians, and for well doing, 1 Peter 4.16. 1 Peter 3.17. and that such suffering shall be exceptable with God; in whose sight the death of his Saints is precious; 1 Peter 2.20. Psal. 116.15. Who when he maketh inquisition for bloud forgetteth not the cry of the humble; Psal. 9.12. and though some of us were told by one of the Messengers sent from you, That if we put our selves upon suffering, wee shall have suffering enough; yet we know, That the God whom we serve is able to deliver us: Dan. 3.17. To whom in the discharge of our duty, we commit the keeping of our soules, as to a faithfull Creator. 1 Peter 4.19.

And thus out of a zeal to Gods glory, a care to discharge our own duties, and an hearty desire after the comfort and salvation of your soules, we have free­ly [Page 10]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. 1 Sam. 3.18. But we hope better things of you, and subscribe our selves,