THE City-Ministers unmasked, OR THE hypocrisy and Iniquity of Fifty nine of the most eminent of the CLERGY, in and about the City of LONDON. clearly discovered out of two of their own PAMPHLETS, One entitled, A Serious and Faithful Representation; The other, A Vindication of the Ministers of the Gospel, in and about the City of London. TOGETHER with a prophecy of John Hus, touching the choosing of a new Ministry; And an ancient Prophetical farewell of Hildegards, to the old corrupt Ministry. Both very useful for the knowledge of the long deceived NATIONS. By a Friend of the Armies, in its ways of Justice and Righteousness. London, Printed for Giles Calvert. 1649. TO THE READER. THis Reply comes forth late (for my occasions would not suffer me sooner to read their Books) but yet seasonably. For it is fit the City and Kingdom should be instructed aright, touching their Ministers. And if any shall think I have been too rugged and sharp, with men of such reputation, I shall Answer much after that manner Luther answered Erasmus, when he told him he had been too bold and saucy with K. Henry the eighth; saith Luther, if he was not ashamed to reproach my heavenly King, Jesus Christ, I am not ashamed to reproach him, being but an earthly King. In like manner, seeing these men have not been ashamed to reproach and revile the righteous ways and works of God, together with his own cause, and faithful people, unjustly; I am not ashamed to reproach them justly, for these evil doings. Remember this, and read on, if thou hast a mind. THE City-Ministers unmasked. WHen I had read the City-Ministers REPRESENTATION and VINDICATION (two Pamphlets lately set forth by them) and numbered at the end of the former Pamphlet, forty six names of men; and threescore wanting one at the tail of the latter; it minded me of that Scripture, Rev. 14. 4. where it was foretold, That the Dragon should draw down with his tail, the third part of the stars of Heaven, and cast them to the Earth: And of that Scripture also, Rev. 6. 13. where it was foretold, That the stars of Heaven should fall to the earth, as a fig tree casteth her untimely figs, when it is shaken of a mighty wind; and the figs fall in so great abundance, through the violence of the wind, that scarce any are left behind. For have not many of the forenamed names, seemed as the stars of Heaven, as bright and glorious lights in the Church? Hath not their Ministry seemed to shine and spa●kle in the City, and other places? And do not they still give themselves forth, under the shining and starry names, of Ministers of the Gospel, Ambassadors of Christ, &c. who do all Represcm. pag. 2. & p. 16. out of zeal to God's glory, care to discharge their own duties, and a hearty desire of the comfort and salvation of men's souls; So that if a man should so receive them, as they give forth themselves, he would be ready to say, sure these do glister and glimmer like stars of Heaven. But yet if you seriously mind their discourses, both preached, and printed, and can discern and judge as spiritual men, and can take a true view of them, by the true light, that shineth in the Gospel of God our Saviour, you shall find them no other than the fallen stars here foretold, even stars fallen from Heaven to earth; from the Church, to the world; from the Spirit, to the flesh; from the power of godliness, which they once pretended to, to the form; and from Christ, whom they once seemed to preach, to themselves, and this present world: a sad and woeful fall indeed! and well worthy the tears, and astonishment of all the truly faithful. Now to let pass their pulpit-stuff, which is nothing for the most part but the cruel poison of asps; we will take a brief view of the most considerable passages in their forenamed Pamphlets. They say in the preamble of their Representation, That Represent. pag. 1. 2. 3. divers Applications were made to them, both by word and wriing, to invite them to meet with the Officers of the Army, in their Consultations, about matters of Religion, but that they did refuse to give any such meeting, because they were not desired to give a resolution of their judgements upon the matters, but to cont●ibute their assistance in prosecution of what the Army had undertaken, out of their own Sphere. Where you see, these Ministers do acknowledge they were freely and friendly invited by the Officers of the Army, to consult about matters of Religion; which doth clearly argue the ingenuity and integrity of the council of the Army, that in the things that might concern all, they desired the presence of any, especially of those whom they conceived godly, and able; to hear what they could say for, or what they could object against the things there propounded, touching matters of Religion; which serves to silence their old slander, That they would not admit Presbyterians into the Army, when yet they invite the chief Ministers of them into their council, to speak what they could in their own cause. But the Ministers say, they refused any such meeting as was proposed; for they disdained (it may be) to be called to consult about matters of Religion, having for a long time before, expected to be used in matters of State; and so took it in dudgeon, that they were not called to resolve the council of the Army, whether the State way they were walking in, in reference to the Tyrant King, and the treacherous members of the Parliament, were right or wrong. So that it seems all civil, as well as all ecclesiastical affairs must still be submitted to their judgement, and they will be very angry if the kingdom expect not their determination in both. But let us hear them out, they say, They refused to meet with the council, because they did not call them to hear the resolution of their judgements, but to desire their assistance in that wherein they were already resolved. Yea, but whatever they called you for, you being come, might have discharged your duty; and if you had wisdom and Spirit enough, might either have reclaimed them, if they had been out of the way, or else have left them without excuse. And if you had been confident of the presence, and mind of God with you, you needed not have waved a conference, after so fair a call. But you would not confer with them, but resolve them, that they were out of the right way, what ever they could say for themselves to the contrary out of the word of God. And thus still the Clergy will have their Doctrine become Resolutions, against which no man may presume to dispute or argue: and they that will not entertain them on these terms, it seems must want their company. But why should the Army require your resolution in the work they were about, they having before, better satisfaction in their own breasts than you could give them; being better acquainted with the true sense of the Scriptures, and more used to live by faith, (their life being placed in difficulties, when yours in delicacies) and having more experiences of God, and his presence, power, truth, faithfulness, love, mercy, Justice, all along in their course, and so being better instructed in the cause of God, than yourselves; which you (it seems) have drawn back from, since you perceive it is not like to perform what you first hoped for, and expected from it. And truly, in my poor judgement, it would have been a sad thing for the Army, after such great and continued experiences of God, to have turned aside, to have asked council of you what to do; whose counsels many times heretofore, if they could have prevailed (and most certainly in the former summer's work, about the City engagement, and peradventure in the last summer's war) the Army had not now been alive, to have asked any council at all. But I was told, that the Army sent not to you, to receive any satisfaction from you, in the work they were about, being satisfied already, that it was of God, but (if it might have been) to have given you satisfaction, that you might have been taken off, from reproaching and reviling that work and way of God which he had engaged them in; and this also was for your own sakes, and not for the works; seeing this work must have prospered, whether you would or no. If you would have gone along with them in this work of God, they would willingly have taken you by the hand, not desiring to have this Honour alone; but you being unwilling to serve God in such difficulties, and for himself only, they could as willingly let you alone; seeing God's work depends on himself only, and not on the Instruments, whether many or few, wise or unwise, honourable or contemptible. But why it should be suitable for private persons to desire your resolutions, as you say, and not for public, you sure have some meaning underneath, that durst not show its open face. And that in some places you call them only private persons, and here reckon them more than so; is it not because your Represent. pag. 6. fancies and imaginations are inconsistent with one another, at several times. But had they asked your resolution, you here tell them what your answer would have been; which without any more ado, you bolt out thus, That they, instead of proceeding further in Represent. pag. 2. such unwarrantable courses, should testify their timely and godly sorrow for what they had already acted. And I must needs say, you cut them very short, telling them at first dash, their courses were unwarrantable, and they must repent of them: And so you prove their courses to be evil, much after that manner that the High Priests proved Christ himself to be an evil doer, before Pilate. Why saith Pilate (when the high Priests brought Christ before him, that he might condemn him) what evil hath he done? oh say they, if he had not been an evil doer, we would not have brought him to thee: intimating, that Pilate must take their words for that matter, for, say they, we are the High Priests of God, and do you think that such holy men as we would have brought him to you to be condemned, if we did not know he was an evil man? but Pilate not being satisfied with what they said, they after undertook to make it good if they could: which because they could not do with truth, they did with clamour and violence. After this manner they deal with the Army, touching their present courses, as they call them, telling them they are unwarrantable, and they must repent of them; for if they had not been so, you would not have judged them so; for are not forty six, or fifty nine able, learned, orthodox men to be believed in their judgements? and they tell your Officers and Army, that your courses are unwarrantable, and you ought to repent. But the light of the word hath now so shined, that they cannot rest upon your bare testimony, what ever names you have clothed yourselves withal: but they will expect that you prove what you say by clear Scripture, in a sound sense, or you may be confident they will never believe you. Lastly, you tell them in your preamble, That they move out of their Sphere; and sure this is very ill done, if you say true, which you are seldom guilty of throughout these discourses: but it is plain to them, and to all other honest, and sincere hearted men, that they move, and act in that very place and sphere wherein God's own hand hath both set and preserved them, maugre all your Zion, or rather (as you now use it) your Babylon college, conventicles, and conspiracies. And if you moved as regularly in your sphere, as these have done in theirs, you had been more spiritual in the Church, and less turbulent in the world; you had preached the Gospel of peace more, and blown the bellows of sedition less. And if you plead in your Vindication, that you Ministers, as Subjects, Vindicat. pag. 2. and members of the commonwealth, might intermeddle with the affairs of the Kingdame, might not the soldiers, as Subjects, also do the like? but it seems that Souldier-subjects meddling with the affairs of the kingdom, wherein they have interest, are out of their sphere; but Minister-Subjects, meddling with the like affairs, are in their sphere; and sure it is so, because the kingdoms of the world are now become more natural to these Ministers, than the kingdom of God. But this would be worth your minding when you are in your pulpits; that you are not there as Subjects (for then every one of the Parish might be there as well as you) but as Ministers, and so you ought to do the work of Ministers only there, that is, to preach the gospel of Christ, and not to kindle flames in the State: and when you are to appear as Subjects, you must do it so, as others may stand on equal ground with you, that are in the same capacity, and that sure is out of your pulpit, or way of ministry. But you who challenge other men for moving our of their Sphere, let all rational men in the kingdom judge, if there be any men so irregular as yourselves, in this particular. And if the Army have been called forth by God, to act high and strong in this matter, as his own arm and power in the kingdom, for this purpose; do not you quarrel them for moving out of their sphere, for so it may be you may quarrel God's work more than theirs. If you say, you cannot see it to be so: I answer, how should you, when you first, and after some body else hath shut your eyes? But I shall not follow you further to every particular, where your pen hath halted, and stumbled, and fallen down, for than I should too much trouble myself, and every one that reads; wherefore I shall only content myself to gather up the chief crimes you charge upon the Army, and to inquire upon what good grounds you have done it: and to see if you yourselves be not most guilty in these very things, which you so boldly lay to other men's charge. Now the crimes you charge on the council and Army, in your forenamed Pamphlets, are chiefly these. 1. Their attempts against lawful authority. 2. Their seizing and imprisoning the person of the King. 3. Their changing the laws of the kingdom. 4. Their endeavouring an universal Toleration. We will take a brief view of them one after another. The first crime the Ministers charge upon the Army, is, Their attempts against lawful Authority. And if you Represent. pag. 3. could make this good, you would say something indeed. But what is lawful Authority? do you understand this thing? or if it shall appear you are all of you ignorant of it, will you not disdain to be taught? Lawful Authority then is the power that is ordained of God, as Paul saith, Rom. 13. 1. there is no power (that is, lawful power) but of God; the powers that be, ar● ordained of God. For this is most certain, that it is the most high God that is to reign in the kingdoms of men, and who ever are his instruments in governing, must draw their power from him; and the power they exercise, must be God's power, and neither their own, nor the Devils. Do you understand this now? Well then, the power that is of God, or the lawful Authority, how shall it be known? the Apostle tells us in this very place, quoted by yourselves, which yet you passed by unregarded, as the Priest and Levite did the man in distress; he saith, The lawful Authority is not a terror to good works, but to evil, and the right instruments of it are Ministers to the people for good, and revengers upon them that do evil; This now is the lawful Authority, which word you name, but understand not the thing; and whosoever do resist this power, resist the ordinance of God, and shall receive judgement {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. to themselves. But now that power, that is not God's own power, but is human or devilish; that is, That power that doth punish them thot do well, and reward them that do ill; that countenances and protects the evil, and discourages and destroys the● good; that seeks its own private good, to the evil and prejudice of all others; that makes laws plainly and directly against the common peace, safety, and welfare of the people. This is not lawful, but unlawful Authority; this is not the power ordained of God, but a power set up by the devil, which is to be resisted by every ma● that will not give his consent, that the Regiment of the world should be wrested out of God's hands, and placed in the devils. And thus are you Teachers, taught yourselves what lawful Authority is. And now show if you can, what such lawful Authority the Army hath resisted. Yea, say you, For they have taken away many worthy Members of the House of Commons; men of eminent worth and integrity, Represent. pag. 3. and who have given most ample testimony of their real affections to the good of the Kingdom. Thus you city Clergy say; but the Commissioners of the Kirk of Scotland are a little more honest and ingenuous, and do affirm, That these Members accepted such Concessions from his Testimony against Tolerat. p. 12. Majesty, in the Treaty at Newport, as were dangerous and destructive, both to Religion and the Covenant: And these sure were worthy Members indeed. They were called ●●●th by the people, and entrusted to do things for the peace, welfare, and safety of the Kingdom; and behold! they sit many years together, and mould themselves into a faction, that they may be able to act all things contrary; they sit to further their own private gain, and to confer such and such places▪ and sums of money upon themselves and their friends, and to enrich themselves, whilst the poor Kingdom is exhausted, and utterly undone, they sit to hinder the doing of Justice, the establishment of Righteousness, to oppress and destroy the well-affected, who had stood by them with their Fstates and Lives; to claw with the Malignants; and lastly, having drawn in the honest people of the Kingdom, to cleave to them against the King, upon specious pretences, they by their evils being become odious to the people, council a Treaty, to ingratiate themselves with the King; and to pacify his wrath towards themselves, prepare to offer up, as a Sacrifice to his will and lust, all the godly ●artie in these Kingdoms, together with all our Laws, Estates, Liberties, and Lives. These sure were worthy Members indeed, at whose unparallel●d falseness, covetousness, fearfulness, baseness apostasy, and treachery, all after ages, as well as this present age, will stand wondering. Now to take away these 〈◊〉 thy Members out of the House, say these Reverend Ministers, was to resist lawful Authority. But it seems their doctrine i● no more Orthodox in Civil; then it is in Ecclesiastical matters. Yea but say they, When the King with a multitude 〈◊〉 ●●ed men, demanded but a small number of the Members of Parliament Represent. pag. 5. in comparison of those now secluded by you; it was deemed such a horrid violation of the privileges of Parliament, &c. And cannot all you distinguish between taking away a few honest men, by a multitude of evil doers; and the taking away a few evil doers, by a multitude of honest men? Can you not distinguish between taking away men that act honestly and well in the Parliament, and men that act corruptly and treacherously ●●▪ Is it no● a great evil to do the one, and a great good to do the other? Because honest men that are faithful to their trust, and seek the welfare of the Kingdom, aught to sit free in Parliament, must therefore there be no remedy to remove evil men; who having multiplied themselves into the greater party, sit there to contrive the ruin of the Kingdom? Is there any such evil in a Kingdom, for which God hath provided no remedy? And had it not been much better at first to have subjected ourselves to the lusts of one man, as after, to the worse lu●● of many men? Is it so heinous a thing, to take thirty wolves from among twenty sheep, that the sheep may the better make Laws for their own safety and welfare; which the wolves, whilst remaining among them, being the major part, would never have suffered them to do? Of such an horrid act as this, the Army is guilty, and this is the worst you charge them with in this matter, if you would deal honestly. Wherefore the Army have been so far from destroying the Parliament, as they have perfected it, and raised it to that ●● act and excellent constitution, that now it can work the welfare of the Kingdom with greater strength, freedom, and speed, than ever it could do heretofore. So that so much justice and righteousness hath not been accomplished in m●ny years before, as God hath n●w brought about by them in a very few weeks. So that 〈◊〉 glory of this second House, or Parliament of England, is far greater them that of the first; for though there be not so many Robes and Titles in it, yet there is more honesty, integrity, 〈◊〉, and righteousness, which are 〈◊〉 greatest glory the Parliament can be capable of. And yet you learned Orthodox men, call this the destroying of Authority and Magistracy, which is as clear as the Sun, to be the strengthening and perfecting of it. But your mistakes are everlasting. But because you have been so busy in charging the Army with this crime, who yet appear to be innocents: Notwithstanding all that you have said, we will consider a little, whether you yourselves be not guilty of that crime that you have sought to fasten on others. And seriously, who are there, who have resisted lawful Authority, as you the pretended Ministers of the Gospel have done? Yea, the more lawful the Authority hath been, the more have you resisted it. The more the Parliament, as it had power and opportunity, hath appeared against 〈…〉 Interests, and all treacherous compliances, the more they have tendered the just freedom of the people of God, and the true welfare of the commonwealth, the more have you oppose● them: How have you consulted and plotted against them in private, as your Babylon college can witness? and how have you prayed and preached against them, as your Pulpits and Congregations can witness? and how have you endeavoured, by all means you and your confederates could devise, to discourage their hearts, and weaken their hands in the work of God, after you perceived they were like to prove too honest and righteous, to further your Antichristian designs, and would not suffer you to enslave both themselves, and the people, by your Ecclesiastical Judicatonies'? Since that time, how have you sweated▪ by your own, and the Malignant party▪ in both Kingdoms to oppress them? and if the former summer's City-Malignant▪ Ingag●●●●●, and the last summer's fierce and sharp War in England▪ and the 〈◊〉 from the trusty convenant-keeers of Scotland, did 〈◊〉 out of this Fountain, many are much mistaken; but 〈…〉 did, the Lord will not hold you 〈◊〉▪ but the 〈…〉 will cry, till it hath cried you down▪ 〈…〉 blood of divers faithful Christi●●● 〈…〉 whereof the Lord, holy and 〈…〉 men may ●light 〈◊〉. And 〈…〉 of lawful Authority, 〈◊〉 do you, being 〈…〉 use the 〈…〉 Parliament of England, in your 〈…〉 are not satis●●●d in 〈◊〉 present ●ot●ngs at W●stm●nster (〈◊〉 the 〈◊〉 the 〈◊〉 worthy 〈…〉 no 〈◊〉 〈◊〉 of Parliament. I remember that 〈◊〉 body once told you. That you would no longer 〈…〉 for a Parliament▪ then they did the things yo● l●ked▪ 〈…〉 you have 〈…〉 good, whether he would 〈…〉. And thus 〈◊〉 y●● the open, and angry enemy's ●●●●ority; and so the Scripture you brough● 〈…〉 Army, prove your own portion, ●s 〈…〉 of 〈…〉 despise 〈◊〉 Represent. pag. 10. 〈…〉 for you have gone 〈…〉 his worship 〈…〉 accepted of G●d, but ●is own carnal, 〈…〉 after the error of Balaa●▪ 〈…〉 (being 〈…〉 the people of Numb. 16. Represent. pag. 10. God, for 〈◊〉 own advantage) and so are like 〈◊〉 perish▪ in the 〈…〉 instruments raised up by God, for the deliverance of his people.) And this leads me to that other Scripture, produced by you against the Army, which yet doth most truly turn its point and edge upon yourselves▪ it is touching the forementioned Rebellion of Corah, and his confederates, who said to Mos●● and Aaron, You take too 〈◊〉 upon you, seeing all the Congregation 〈…〉 lift you up yourselves above the Congregation of the Lord. Mark here now, you strange Interpreters of Scripture, who always make it sound after your own fancies; Moses and Aaron were as mean as any of the people of Israel, till the Lord appeared to them, and called them forth to the great work of Israel's deliverance from the Egyptian Tyrant; and this presence of God with them made them great. Now Corah and his complices thought every one of the Congregation as good as they, not understanding how the presence of the Lord had made a difference, and so tell them, they took too much upon them, &c. and this Moses calls truly, a gathering themselves together against the Lord. So you, not seeing the presence of God with the Army, nor understanding that he hath called them forth, and sanctified them, to deliver the people from the English Tyrant, think every one of the people as good as they, and tell them, they take too much upon them, and are but private men; and thus like Corah, you have gathered yourselves together against the Lord, in his chosen and sanctified ones. There were two hundred and fifty Princes in that Rebellion against God, and there are nine and fifty Priests in and about the City of London in this, besides the rest of the same confederacy all the kingdom over: they then, and you now, rebel against God himself in his chosen instrumnets; and therefore let all good people depart from the Congregations of these wicked Priests, as the Israelites were commanded to depart from the tents of those wicked Princes, lest they be consumed in their sins. And now it appears, why you were so willing to put off these Scriptures to the Army, to wit, because they lay such load on yourselves, as is likely to sink you under them. The second crime you charge upon the Army, is, Their seizing and imprisoning the person of the King, in order to his trial. And here also you scrape together those very Scriptures which the prelatical Clegry were wont to use in the beginning of these times, as, Fear thou the Lord and the King, and Represent. pag. 14. meddle not with them that are given to change: and again, Put them in mind to be subject to Principalities and Powers, and to obey Magistrates, &c. and these Scriptures these Presbyterian Ministers handle with the same spirit as the prelatical, and to the same end and purpose; and never a barrel the better Herring. Besides, they tell of many Declarations of Parliament, touching Represent. pag. 8. the preservation of the person of the King; and above all, they rehearse the solemn league and Covenant, (that system of presbyterial Religion,) wherein say they, We do in the presence of almighty God promise, vow, and protest, that we will sincerely, really, and constantly, in our several vocations, endeavour to defend the King's majesty's Person & Authority, in the preservation and defence of the true Religion, and liberties of the Kingdom, &c. and therefore to meddle with his person, is, to break the oath of Allegiance, the Protestation of May the fift, and the Vindicat. pag. 5. solemn league and Covenant; from all, or any of which engagements, we know no power on earth able to absolve us, or others. O glorious pretenders to conscience! we have Covenanted to defend and preserve the person of the King, and therefore no man upon any terms must meddle with him. But why then did you encourage men at first (whilst the hope of Bishops lands was rooted in your hearts) to go forth and fight against him, and used all the Scriptures you could devise to this purpose; did you mean they should fight against his Person, or against his shadow? but now I mind it, his Person was then but the shadow of regal power, for Mr. Pryn published a book in those times, that the Parliament and Kingdom were the supreme Power themselves. But to return back to the Covenant; You did covenant to defend and preserve the King's Person and Authority, not absolutely, (good men) but in the preservation and defence of the true Religion, and liberties of the Kingdom: do you mind this now? for would any men of Religion or Reason in the world have covenanted to maintain the person of a man, what ever ways and wickedness he should walk in, or to protect a man further than God himself promises protection to any? which is only in his ways. O most excellent Covenant-takers, and Covenant-expou●derslto covenant to give a man a blessing, where God hath d●nounced a curse against him; to covenant to defend and preserve a man in those ways, wherein the most righteous God hath threatened destruction to him, &c. to covenant to defend a man in his wickedness, treachery, curelty, murder, tyranny, and in the constant and manifest breach of all the Laws of God, Nature, and Nations: Be astonished at this, O all ye people! that these Clergy men, of the highest form, should take so good a Covenant, in so ill a sense, and according to this perverted and evil sense, should lift up their hand (as they say) to the most high God; would any man in England have thought these men should have so little conscience in taking this oath, if themselves had not discovered it; yea, would any man have thought, that they should so strangely forget themselves, as to go about to make the world believe that they have taken an oath of God, to uphold the Kingdom of the devil in the world, and to maintain the open enemies of God, against God himself? No wonder now you should be so strict against Toleration, which, let it be what it can, yet is righteousness to this sworn and covenanted sin of yours. But I pray you, who take upon you to catechise all others, I pray suffer yourselves to be catechised a little, for I perceive you stand in need of it. To whom did God give the moral Law, and whom meant he, when he said, Thou shalt do no murder? did he mean men of low degree only, and excepted men of high degree, or no? Pray answer. And when God said, He that sheds man's blood, by man shall his blood be shed; that is, he that sheds man's blood unjustly, by man shall his blood be shed justly: Do you find any King's name excepted here? And have not the general Assembly of the Church of Scotland declared the King to be guilty of the innocent blood shed in England and Ireland, even an ocean of innocent blood? And did not you yourselves quote this Scripture in your own discourse, out of Rom. 2. That there is no respect of persons with God? which I wonder how you would suffer it to show its face among the rest of your Writings. Wherefore, if there be any light of the Scriptures yet shining in your hearts, or any sparks of right reason remaining in you, you may soon perceive how grossly and odiously you have prevaricated in this matter, and how you have turned backward and forward for your advantage; first preaching, Curse ye Meroz, because they went not forth to help the Lord against the mighty, & after, curse Israel, because they did go forth to help the Lord against the mighty. So that hard it is for the best men at all times to escape your curse; but the best of it is, it will do as little harm now, as the Popes. That which you talk of, the tenants and practices of Jesuits, Represent. pag. 11. the worst of Papists, in killing and murdering Kings, is but a fallacy, to entangle simple people. It is true indeed, that some Jesuits have taught, and others have practised the private killing and murdering of Kings, but what is this to the present case of the Parliament and Army, calling the King to public trial for his treasons and murders, and judging him according to the known Law of God, and the kingdom? and what is this so much as in one tittle to the Jesuits killing of Kings? But you must be meddling, though you talk no reason. And whereas you say, The tenor of the Scriptures is against this Represent. pag. 11. thing, and the constant judgement & doctrine of protestant Divines at home and abroad. I shall make it appear you mistake in both. First you say, The constant tenor of the Scriptures is against this thing; But you err, neither knowing (as it seems) nor understanding the Scriptures. For the Scriptures say, that they that do such things shall be punished with death, and are any of you, or all of you, who have subscribed your names, or all of your generation, able to give any man an Indulgence in this matter, or to dispense with the unchangeable Laws of God? yea, in this case the Scripture privileges a King no more than a beggar, what ever your flattery can pretend to the contrary. Besides, the Scriptures show, how ten Tribes together did revolt from Rehoboam for his threatened tyranny, in matter of exactions and unjust taxes, how then would they have dealt with him in case of cruelty and murder? And also 2 Chr. 25. 27. it is written, That after Amaziah King of Judah turned from following the Lord, they bound themselves in a bond, or covenant against him (which our translation, calculated for the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Meridian of Kings, renders conspiracy) whereupon he fled to Lachish: but they sent to Lachish after him, and slew him there; and having done so, they brought him upon horses, and buried him with his fathers, in the City of Judah; which shows, it was Ligavit. not done privately, but by the public Justice of the kingdom; And to pass by many other Scriptures which might be named, how clear is it in Dan. 2. that the best Monarchy, which Daniel calls the kingdom of the God of Heaven, shall smite the feet of the Image of worldly Monarchy, and dash all the toes of it, that is, the ten kingdoms in pieces; which is foretold again by John, Rev. 17. 12. &c. And where he saith, the ten horns, that is, ten Kings of Europe, all which have one mind, and give up their strength and power to the beast; shall all of them wage war with the Lamb, and the Lamb should overcome them; for he is King of Kings, and Lord of Lords, and they that are with him are called, and chosen, and faithful. When Christ shall call together such a company of people as these about him, then shall the Tyrants of the Earth come down apace, the first fruits of which, the godly people of this Nation are counted worthy to reap; And so they say, with the Angel of the waters, that is, the Ministers of the true Doctrine; Just art thou oh Lord, which hast judged thus, for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink, for they are worthy; and with the Angel, out of the Sanctuary, it is the holy, faithful Christians they say, even so Lord God almighty, true and just are thy judgements. By all which, and much more that might be said, it may appear, that these men are not well and throughly acquainted with the Scriptures, though they make it their only profession. And secondly, they are much mistaken in the constant judgement of Protestant Divines: for the Divines at home, it may be they may say true; for the terror of Kings kept men so in awe, that they durst not whisper of this matter; but for Divines abroad, it is evident that they were of this very judgement with the Parliament and Army. The judgement of Pareus Par●us. in this point, is sufficiently known, in his Comment on Rom 13. whose book for this cause suffered martyrdom in this kingdom, because his person was in another. Zuinglius also, a very godly man, doth largely handle this very matter Zuinglius. in his 42. Article, which is well worth the reading. He shows there, how Kings may be put from their Office, for misgovernment, and doth prove by clear Scriptures, how God punished the people of Israel, for permitting their King Manasseh to be so wicked, whom they ought to have restrained, and removed; and also he shows by whom evil Kings should be punished, saying, x consensu & suffragiis totius aut certe potioris partis multitudinis, Tyrannus tollitur, Deo fit auspice, &c. When a Tyrant is taken away, by the consent and suffrages, either of the whole, or of the better part of the people, it is done by the conduct and disposition of God. So the children of Israel, if they had discharged Manasseh from his office, they had not been so grievonsly punished with him. If you ask how that may be done, that the greater part of the people should consent to that which is good? To this (saith he) I say, as before, If they do not agree to take away the evil, let them bear the yoke of the Tyrant, and at last perish with him. Neither let them complain that injury is done to them, when through their own fault, they deserve to suffer any thing: And a little after, Non ergo desunt viae, per quas Tyranni tollantur, sed deest publica justitia. i. e. There are not then ways wanting, by which Tyrants may be taken away, but there wants public Justice. Thus he: and so no question divers more, if a man had time to search after them. And yet you tell the people, that no godly Ministers are of this mind; and therefore it is a wicked and damnable attempt for the Parliament and Army to travel in this untrodden path; and yet you see here are two godly men, and Orthodox, forthwith witnessing against you in this matter. So that the Army is freed from any guilt in this matter, as well as in the former. Now it seems to me, the chief business you aim at in these two weak, and absurd Pamphlets of yours (and it is easy also to guess your ends) is to testify to the world, that you were enemies to this public Justice (as Zuinglius terms it.) And to let this present, and the following ages know, That God in the year 1648. had a great and glorious work to do, even a high example of impartial Justice to show to the world, and there were fifty nine who called themselves Ministers of the Gospel, that under colour of Religion, and the Word, stood out in opposition, and open defiance against it, to have hindered the Justice and Righteousness of God, if it had been possible, from prevailing in the world: Wherefore it is evident, that these men are as well enemies to the Justice of God in the world, as they have been to the Righteousness of Christ in the Church; and who now can make void that Scripture? the name of the wicked shall not. The third Crime they charge upon the Army, is, Their framing a new Agreement, and changing the Fundamental Laws of the Kingdom. The Fundamental Law of this, and all Kingdoms in the World, is, Salu● populi, The safety and welfare of the people; and the Army is so far from going about to overthrow this Law, That their whole drift and council is to establish it; and all that they have done, through so many hazards, and so much blood, and all they are yet doing, is to maintain this Fundamental Law, unto which all other Laws are to give place; and which alone, being preserved, the Nation will be both free and happy, though the outward forms of Law be changed a thousand times. But how are these Clergy men wedded to the empty forms of things, not only in the Church, but State too? and because they are not able to rise up to the first pure principles of right reason and equity, they content themselves with the muddy puddles of dead forms, as if all Law were comprehendin them. What strange Notions have the vulgar people of Laws? they consider no●, that Civil Laws were first made by men, and made for the welfare of the people; and that when once they become prejudicial to it, they cease to be Laws; and they that made them, have power to alter them. Wherefore, let all that are not of the brutish among the people, know, That since but few Laws among us, are the pure results of right reason and equity, but there is something of human darkness, or lust, or humour, or interest cleaving to them; therefore as men grow up into more reason, they may change the Laws which themselves have made; and as succeeding generations grow up into more clear and refined reason, than their Ancestors; so may they change the former Laws, as less suitable to them, seeing Laws are to be suited to the people's reason, and not the people's reason to the Laws in this case. Right reason and equity carry all Laws in their bowels, and will at all times be a fruitful womb of them for the people's good, when the tyranny of form is done away: And it is much better for people to go to Reason for Laws, then to Laws for Reason. Each generation can judge better what is for its own good, than their forefathers, who could not foresee what was to fall out in the world, after the revolution of so many providences▪ and for men of this age to depart from their own reason, and to live in the reason of former ages, or it may be in their folly and mistakes, is the greatest bondage mankind can be brought into, and hath kept the world in the ignorance and rudeness of a child, to its old age. The Laws of former ages were answerable to that measure of reason and equity, which men that made them had attained unto; but when men attain to higher and purer reason, the Laws must be proportioned thereunto, as the shadow to the body, and the clothes to the man. It is one of the great evils of this age, for men to admire and adore Laws, and yet not to understand or mind the reason and equity of them; and hereupon, to prefer Laws above the safety and welfare of the people, as though men were made for the Laws, and not the Laws for them. Our Ecclesiastical men, not well understanding these things, cry out against changing the Fundamental Laws, and bringing in a new Agreement of the people, which they think will be prejudicial to them, who never prospered so well, as by the people's disagreement; and therefore have they still stirred up such broils and troubles in the world: And therefore the people's Agreement, so much desired by all honest men is ready to break their hearts. Again, they see more right reason, and equity appear in this Agreement, than they think they shall be well able to master. Besides, it shows a more righteous way of Government, then will stand with the profit of their Ecclesiastical Kingdom, which can never be maintained by Laws of right Reason, but only by the Authority and Tyranny of Kings. And hereupon, both these of England, and those of Scotland, cry out so much against this Agreement of the people, which as the Proverb is, Will mar their market. But pray suffer me to ask you but one question here, and I will no longer exercise your patience in this matter. Why may not the Parliament and Army as well change the Government of the State, as you of the clergy the Government of the Church? Why might not they as well change those Laws that were the slavery of the people, into the Agreement of the people, as you change Prelacy into Presbytery? Why might not they propound as well a new Agreement, as you a new Directory, Catechism, Confession, and Discipline? You said heretofore, there might be a better Government than the former for the Church; and they know assuredly, that there may be a better Government than the former for the State: Wherefore then do you deny them that liberty which yourselves contend for? But it hath been your ancient way, always to approve what is for your own commodity, and always to disapprove what is for the peoples; to ease yourselves of your own burdens, but to endeavour to continue theirs: But this is not to fulfil the Law of Christian love, but the lust of self-love. Fourthly, You farther declaim here and there against Toleration, which yet the Commissioners of the Kirk of Scotland have allowed, in a case, not their own, viz. in the Agreement of the people; and what they plead, to exempt all men from compulsion in this matter, may equally be pleaded, to exempt them from compulsion to their Government. Let therefore but the word Government be put in the place of the people's Agreement, and observe then, how notably they plead for Toleration in their own book against it, their own Pen betraying their own cause. Their own words are these. How Testimony against Tolerat. pag. 9 comes it to pass, that a few take upon them to impose this Government upon others, and that it is desired the opposers may be punished.— Let it be yielded, that some at first may condescend unto the model, without the knowledge of the whole body; yet when it is offered to them, what if the one half, or the greater part shall refuse to consent, or submit thereto? Shall they be compelled by others to do it, and be destroyed, if they will not obey? Is not this to take power over those, who have equal power with themselves, and to encroach over the freedom of those, who are as free as themselves? If they say they impose in things necessary— We demand who are judges of these things? Have not those that refuse, as much power and freedom to judge, as those who would impose it upon them? And if they judge it to be contrary to their freedom, who can control them herein, without encroaching thereupon, and offering violence to their Consciences, who may conceive such a way, neither to suit with Religion, nor Righteousness. So that if the case be but altered, who can speak more clearly against the enforcing the Scotch government, than the Commissioners of the Church of Scotland: And so, in the snare they have laid for others, is their own foot taken. But by the way, What have the Commissioners of the Church of Scotland to do with the Agreement of the people of England? Why are they so busy to impose their own Church Government on us, and to hinder us from our own State Agreement? Reader, do you think yet, they are out of their sphere, or no? Or are they yet become our Lords and Masters, that they thus set themselves over us? Can the Church of Scotland thus commission them, to deal, and trouble, and then after fish in the State of England? O the boundless privileges of the Church! But I hope the commonwealth of England will not long allow them any such Toleration as this is. Well now, because you are so hot against Toleration of Sects, I will make it appear, that there can be no Sect so prejudicial to any State, as the grand and dominecring Sect of Presbytery, which is the third disguise of Antichrist, as the Papacy, and Prolacy, were the first and second. And in all these three gra●d Sects of Papacy, Prelacy, and Presbytery, (which make up the triple crown of Antichrist) these things are notably remarkable. 1. That they were set up, and preserved, and established by the power of the Mgistrate, but not one of them by the bare power of the Word. 2. That each of them in its season, would endure no Sect besides themselves, but would sit as Queen, alone. 3. That they all would have an outward and visible Kingdom, and Dominion in the world, and yet this should be independent on the worldly Kingdoms, wherein they lived. All which things have made this Antichristian Sect, which is but one and the self same, though under three disguises (Antichrist having this policy, that when he is discovered in one guise, presently he goes off the stage, and puts on another, and being discovered in that, he withdraws again, and puts on another) I say these three things, make this Sect the most dangerous Sect in the world. For (to insist only on the last) how dangerous a thing is it to any State, to have two outward powers, or two outward Kingdoms in one Nation? But would Presbytery have so? Art thou a stranger, that thou knowest not this? Why, all their Writings are stuffed with this; particularly, the Commissioners of the Kirk of Scotland (which corrupt fountain hath filled all the Clergy of England with its impure streams) do blame the Parliament of England, for encroaching upon the Royal Sco●●er of Jesus Christ (as they call it) in denying to him any Testimony against Toleration. pag. 12. external government over his house, but such as is dependent upon them. See here, they would have an external Government ●f the Church, not depending upon the civil Magistrate; and for such a government the Pope pleaded first, the Prelates next, and last of all the Presbyters, these three Sects making up the number OF HIS NAME. Now how unsafe this is for this State, or any other, to have another outward Kingdom, besides its own, with its power, laws, and government, joined and mingled with it, which is not at all of it, let any wise or rational man judge. For where there are two different outward powers in a Kingdom, to wit, civil and ecclesiastical, each will be striving for precedency, as we see all along throughout the periods of Popery, and Prelacy; for the ecclesiastical State will think fit to take place of the Civil; and the Civil will think much to have another outward Kingdom and Power above itself, and so heartburnings, and contentions, and wars arise, as appears in all former Histories. And so likewise, for this new Sect of Presbytery (which is the last round in the triple crown, and so the least, which is the comfort of it;) suppose the national Assembly of the Church, an outward Society, should excommunicate the Parliament, an outward Society; and the Church power, with their adherents in this and the neighbour Kingdom, set against the State power, (for when they are able, no doubt, but as they have been, they still are, and will be willing to uphold their Kingdom by force) what work, I pray, would this soon be? And if the Clergy now, before they are masters of their much desired, and longed for power, are thus impudent and troublesome against the State, what would they be, if they sat upon their throne? And therefore I desire the State would well consider it, that it cannot be safe for it, to have two external Kingdoms, Powers, and Dominions in one Nation, or Common wealth. For it was never known yet, but the ecclesiastical Kingdom did exalt itself above the Civil, as oil above the water; and so it hath bridled, and saddled, and rode upon the Nations for many hundred years together. But now it's hoped this Kingdom will ca●● off its proud rider, and suffer him to get up no more. And thus now it is plain, that presbytery is the most dangerous Sect of any other, to be tolerated in the State, it not being s●fe for the power of the Kingdom, to suffer any external power in the same Kingdom, that shall not slow from it, and depend upon it. And the power that flows from a State, must be State-power, it cannot be Church-power, seeing nothing can give that which it hath not itself first. Whereas, they that hold Christ's Kingdom to be spiritual, and not of this world, and that it is only to be managed by a spiritual power, flowing from him, whose Kingdom it is; these people can neither be dangerous, nor in the least measure troublesome to any civil State in the world. And thus now I proceed from the reproaches they cast upon the Army, to the council they give them. And their council branches itself into three Particulars. 1. That they be not too confident of former successes, seeing Represent. pag. 12. God in his great judgement suffers men to prosper sometimes in sinful courses, &c. Now for my part, I must profess, I greatly wonder, that these could never yet see the most manifest presence and hand of God, in the most admired and constant successes of the Army, and have not hitherto been so convinced, as to say with the Egyptian Sorcerers, Sure the finger of God is here, yea the right hand of his power and righteousness. But it seems blindness is come upon them, not in part, but fully; so that these above all others are the men, who when the hand of God hath thus gloriously been lifted up, would not see it; but God in due time shall make them see, and be ashamed for their bitter envy at his people. But because they are so unlearned, and ignorant in these successes and providences, the manifest and mighty works of God, I will mind them of something in this matter, if yet any thing might at last prevail to do them good. God had a great work to do in this kingdom, for the true and real Reformation both of Church and State; and when this council of his first began to take place amongst us; the King, and all his Clergy, and corrupt party of all sorts throughout the kingdom, being far the more numerous, rise up in all the strength they could make to hinder this work. And yet this work being of God, prevails, through his power and wisdom only, and all that is opposite to it, is thrown down. Hereupon say the unbelievers, this cause prevailed, for behold what helps it had! the major part of the Parliament, the City of London, the Scotch Army, and above all, the eminent Clergy of the City, and else where, who said of themselves, they had done the Parliament as good service in their pulpits, as their Armies in the field; and therefore a cause thus supported and strengthened, must needs prosper. Hereupon the Lord, because his work was thus hid by these instruments, so that he had not the honour due unto his name, he proceeds in another way and method, and turns the hearts of those to hate his cause, who before had outwardly appeared for it; so that now all the former friends of God's cause, are become the most deadly enemies of it, the former enemies being still the same; and so if God uphold his cause and people now, sure all the world must acknowledge his hand: for now the major part of the Parliament is directly against it, and the rich and populous, and proud City of London, and a Scotch Army comes in against it, more numerous than that which came in for it; and the Clergy, for causes well known, tooth and nail against it; and all these join in one work and council with the malignants, though upon different ends, against the work and cause of God: and now alas, what will become of it, how can it escape perishing? Yes, it is God's cause still, though left never so desolate, and so prospers as well, all these being at last against it, as when they were first for it. And so the Malignants are overcome everywhere, in field and City; the numerous Scotch Army vanquished by a few, the City subdued, the Parliament purged, and the Clergy confounded, and the work of God like the sun in the Spring, appears with beauty and comfort; and yet these men cannot see the mind, and council, and hand of God in all these things, as if the fullness of outer and inner darkness were fallen upon them at once. And yet a little farther (for I take pleasure to mention the righteous acts of the Lord;) the last Summer, when so many enemies rose up at once, in so many several places; in Wales, Kent, Essex, Lincolns●ire, Huntingtonshire, Surrey, &c. Some of which were at first quite shattered in pieces, and others driven into fenced Towns and Cities, and the poor Army 〈◊〉 without in the fields; the Summer proved like a winter, more cold and unseasonable, and wet almost constantly, yet for all the showers of Heaven, as well as all sorts of disvantages from men, their courage was in no measure cooled, but rather kindled: and was not this like Eliah's sacrifice, who being to offer sacrifice without earthly fire, to make it evident that God was the Lord; he first poured many buckets of water upon the wood, till he filled the trench, yet the heavenly fire came down and licked up all the water, and burnt up the wood, &c. and then the people, when they saw that, said, the Lord he is the God. But our Clergy will not be brought to see and say any such thing, notwithstanding such clear appearances of God: seeing they conceive all these to be to their prejudice. And so, though they council the Army to deny the experiences of God in all former providences, and not to own his council in them: yet we will sing the song of Moses, and of the Lamb, saying, Great and marvellous are thy works Lord God almighty, just and true are thy ways, thou King of Saints: who shall not fear thee oh Lord, and glorify thy name; for thou only art holy, for all Nations shall come and worship before thee, for thy judgements are made manifest. Now in this matter of Providence, they hook in the example of David, who though he had through a providence, an opportunity Represent. pag. 13. to have killed Saul, yet refused to do it, because he was the Lord's anointed. But this is a far different case from that of the Parliament and Army: for why did God reject Saul? viz. not for levying war against the people of Israel, and murdering and slaying those whom he should have protected, but for his unbelief and disobedience to God; therefore was he rejected of God, as you may see, 1▪ Sam. 1. 5. and Samuel told him that the Lord had sought out another man, after his own heart, to be Captain of his people, who should manage the kingdom in the strength of faith, and that was David. And now David had no cause, nor call, to take away Saul's life, for his sin that immediately concerned God, having done the people no harm: no nor yet for his seeking and hunting after David's own life; for a man in his own particular cause is not to avenge himself, though he have opportunity, seeing God hath said, vengeance is mine, I will repay; and also if David had then slain Saul in the Cave, he had slain him as a private man, in his own cause, and without the supreme Authority of the people: And so this of David and Saul suits not to this case. But suppose Saul had waged war against the people of Israel, whom he ought to have protected, and killed many thousands of the choicest of them, and the Lord had delivered him into the people's hands; whether or no might not the people, and heads of the Tribes have justly tried him for his life, and put Saul to death for a murderer? there is no question at all to be made in this matter, among just, reasonable, and unbiased men. But you are miserable interpreters of Scripture, who will needs make them serve your own turn, though their sense be clean contrary. The second piece of your council, is, That it is not safe Represent. pag. 13. or them to be guided by impulses or pretended impressions of Spirit, without, or against the rule of God's written Word. This in itself is good council, but falsely applied: For, their impulses and impressions (to use your own words) were apparently from God and his Spirit, and that according to his written word, and to moral precepts, as hath already been sufficiently declared. And those of them that are godly, are better able to judge of the virtues and influences of the holy Spirit, which dwells in them, and is truth, and no lie, and manifests itself to be so, by its own light, than they can that are destitute of the Spirit themselves, and yet will be judging of the operations of it, in others. And for the rest of the Army, that are not godly, it is a wonderful thing to consider, how God by a special influence of providence, hath spirited them to the same work with his own people, making the earth to help the woman, as was foretold. And so you might have reserved this part of your council also for a fitter occasion. The third fragment of your council, is, That they sh●●●● not pl●●d necessity for doing thus. Represent. pag. 14. If God had indeed brought them into a necessity of doing this, why should they not plead it, yea, and act accordingly God had strengthened them with his own power, and subdued▪ and brought down every person and party, both in this, and the other Kingdom, by their hands, who did or might stand ●● opposition to this work, and so prepared the way for them, ●● execute this high and impartial piece of Justice; and if after all this, they should have started aside like a broken bow, how should they (as much as in them lay) have utterly made v●●● all God's former works, which he manifested from Heaven, 〈◊〉 this self same purpose. Yea, how had they also betrayed all the honest 〈…〉 the Kingdoms, and among them the honest Presbyte●●●● themselves (who have been seduced into this Sect, in the simplicity of their hearts) into the bloody hands of an inrag●● Tyrant. Wherefore, to preserve themselves innocent from the blood of all the godly and well-affected in this Kingdom, they were absolutely necessitated to this work. Besides, they were not at their own liberty, to do this, or not to do it, but their hearts were so inclined by God to this work, That they could not get off from it, though they had 〈◊〉 desire. And this blessed necessity, as they were brought into it, so might they well plead it. You indeed (according to your wonted ingenuity and candour) call it a necessity to sin, and a pretended necessity, and a necessity contracted by their own miscarriages: But you are used in speaking much, to speak so little truth, that hereafter but few will regard what you say. Upon the whole ●●tter, You exhort them to recede from their evil ways; you like the false Prophets, your predecessors, calling good evil, and evil good, all along. But they see what you say, and are resolved not to take your judgement for infallible, who have deceived both yourselves, and the Nations, for so many hundred years together. But God hath now remembered your iniquities, and the reward of your works is at hand. And therefore men shall name you no more, the Priests of the Lord; you shall no longer be called, the Ministers of our God; but you shall be cast off as the degenerate plant of a strange Vine, even as the Vine of Sodom in the fields of Gomorrah; whose Grapes are Grapes of Gall, whose clusters are bitter; whose Wine is the poison of Dragons, and the cruel venom of Asps. And the Lord shall choose a new Ministry, out of a new people, formed by the Spirit, who shall stand and feed in the strength of the Lord, and in the majesty of the name of their God. And of this rejection of the old Clergy, and choice of a new Ministry, John Hus, that faithful servant and martyr of Jesus Christ, prophesied long ago, in these words, Ex istis, ulterius John Hus his prophecy. adverte incidentaliter, quod Dei ecclesia nequit ad pristinam suam dignitatem reduci, &c. That is, Moreover hereupon note by the way, that the Church of God cannot be reduced to its former dignity, or be reformed, before all things first be made new: The truth whereof is plain by the Temple of Solomon▪ Like as the Clergy and Priests, so also the people and laity; or else, unless all such as be addict to avarice, from the least to the most, be first converted and reclaimed, as well the people, as the clergy and Priests. Albeit, as my mind now giveth me, I believe rather the first, that is, That there shall rise a new people, formed after the new man, which is created after God: Of which people, new Priests and Clerks shall come and be taken, which shall hate covetousness, and the glory of this life, hastening to a heavenly conversation. Notwithstanding, all these things shall come to pass, and be brought about by little and little, in order of times, dispensed by God for the same purpose. And this God doth, and will do, for his own goodness and mercy, and for the riches of his great long-suffering and patience, giving time and space of repentance to them that have long lain in their sins, to amend, and fly from the face of the Lord's fury; whilst that in like manner, the carnal people, and carnal Priests, successively, and in time, shall fall away, and be consumed, as with the moth. Thus far he. Where you see he foretells of another kind of Church-Reformation, than our Presbyters imagine; even such a Reformation, where the whole Church must be made new, both people and Ministers: And there shall arise, saith he, A new people, formed after the new man, which is created after God; and of these people the Ministers shall be chosen, who shall hate covetousness, and the glory of this life, and hasten to a heavenly conversation. A glorious people, and a glorious ministry indeed; and these make up a truly glorious Church: And the corrupt and carnal professors, and corrupt and carnal Ministers, such as the generality and multitude now are, and have clearly discovered themselves to be, shall be cast off, and consume as a moth. And so, as this new people that are born of God, and his Spirit, shall arise and increase; so shall they cast off this old carnal ministry, and will have nothing to do with it; but they will choose themselves Ministers out of themselves, even a spiritual ministry out of a spiritual people. And thus must this present corrupt, carnal, worldly, ministry be certainly cast off, and thrown away. And when these false Prophets, and Antichristian Ministers, shall have finished the course of their iniquity, and shall be discovered to the world, through the bright shining of the Gospel; the world shall take its leave of them, in the words of Hildegards prophesy, who speaks of the ruin of Rome, Hildegards prophecy. and its Priests, and friars, in these words. And when as their wickedness, and deceit shall be found out, then shall their gifts cease; and then shall they go about their houses hungry, and as mad dogs, looking down upon the Earth, and drawing in their necks as doves, that they might be satisfied with bread. Then shall the people cry out upon them; woe be unto you, ye miserable children of sorrow; the world hath seduced you, and the devil hath bridled your mouths; your flesh is frail, and your heart without savour; your eyes have been unsteadfast, and your minds delighted in much vanity and folly; your dainty bellies desire delicate meats, your feet are swift to run into mischief. Remember the time, when you were apparently blessed, yet envious; poor in sight, but rich; simple to feel, but mighty flatterers; unfaithful betrayers, perverse distractors, holy hypocrites, subverters of the truth, overmuch upright, proud, unshamefast, unsteadfast Teachers, delicate Martyrs, Confessors for gain; meek, but slanderers; religious, but covetous; humble, but proud; pitiful, but hard-hearted liars; pleasant flatterers, but persecutors; thought merciful, but found wicked; liberal, but lovers of the world; plausible among men, but seditious conspirators; lowly, but desirers of honour; religious in appearance, but maintainers of mischief; robbers of the world, unsatiable Preachers; men-pleasers, seducers of women, sowers of discord. You have builded up on high, and when you could ascend no higher, than did you fall, even as Simon Magus, whom God overthrew, and did strike with a cruel plague. So you likewise, through your false doctrine, naughtiness, lies, distraction, and wickedness, are come to ruin. And the people shall say unto them, Go ye Teachers of wickedness, subverters of truth, brethren of the Sunamite, fathers of heresies, false Apostles, yea, sons of iniquity; we will not follow the knowledge of your ways, for pride and presumption hath deceived you, and insatiable covetousness hath subverted your erroneous hearts: And when you would needs ascend higher than was meet or comely for you, by the just judgement of God you are fallen back into perpetual opprobry and shame. And therefore you Nine and fifty of the Clergy, and all the rest of your spirit, ways, works, and interests, throughout the Kingdoms; repent indeed, and not feignedly, and break off you pride, hypocrisy, treachery, ambition, covetousness, envy, distraction, abuse, and perverting the Scriptures; reproaching and opposing the people of God; contradicting and blaspheming the righteous ways of God, with all the rest of your iniquities, or else you see how the hand of God will shortly and certainly overtake you; and what a sad farewell the people generally will give you: The faithful having begun to take their leave of you already. FINIS.