THE Grand Oppressor, Or, The Terror of TITHES; First FELT, and now CONFESSED:  
By WILLIAM ERBERIE.  
LONDON, Printed by G. D. for Giles Calvert, and are to be sold at the Sign of the Black Spread-Eagle at the West End of Paul's, 1652.   

The Sum of a Letter written to one of the Commissioners in South-Wales, April 19 1652.  
SIR,  
YOU willed me to write unto you concerning the hundred pound which you were pleased to promise present payment of, if your Treasury were not empty:  
But since I saw you last, the Lord appeared so terribly unto me, that (having torn the cawl of my heart) he discovered the hypocrisy and covetousness that lay hid, 
Hos. 13.8.  and close covered in my flesh.  
That which brought it forth (next to the eternal spirit and everlasting burn within me) was a business of Tithes, which I took at first from your hands as a maintenance allowed me by the Lord, in you and the rest of the honourable Commissioners, who in much love appointed this as a portion for my poor Family, and as a reward for my former services and sufferings for the State, and the Saints in Wales.  
Which undeserved favour (as I thankfully acknowledge) so did I quietly possess the same in silence and quietness of mind, till the Lord God Almighty began to roar like a man of War, 
Isai. 42.13, 14  and to cry like a woman in travel within me, bringing forth himself in that I shall now declare unto you, and to the Churches in Wales.  
I told you Sir in private, that in my late public Teachings I was carried forth contrary to the inclinations of my own Spirit, willing rather to sit still in silence, and spiritual retirements with my God, waiting for his glorious appearance with power in all his people.  
But so it was, that by a special providence I came abroad to the people, whom I acquainted that to my present apprehension, I was not certain that I had any call from God or man, or from myself, but merely by a strong hand, I know not how, I was thrust forth into the Harvest, where I was immediately met with the noise of Tithes in this manner:  
The first Scripture I opened, not to preach, but only to expound, (according to the Teaching of God in me) was Isaiah 61.1, 2.  
There I saw and said, that God in Christ had glad tidings to speak, and great things to do (in these last days also) for three sorts of people; for the poor, for the oppressed, and for the Prisoner.  
The meek that's the poor, as Christ interprets Luke 4.18. the broken hearted, that's the oppressed, as every County can testify, and the opening of the prison doors to them that are bound, is good tidings for the Prisoner.  
This day (saith Christ) is this Scripture fulfilled in your ●ares; and this have we heard and seen in our days, God so appearing in the present powers, that 'twas hoped this was the acceptable year of the Lord, for the people of the Land to look for their long expected and promised liberty to the Captives, who, by an Act of Justice and Mercy from the Parliament of England, are set free from their several Prisons, (yea, from foreign captivity in part) as the first fruits of that following Redemption which the oppressed, and the Poor of the Nation do likewise hope for.  
But before I heard of that News, I had form my matter in this Method; 
March 7.  the first month of the year I began to speak for the poor from these Scriptures on several Sundays, Isa. 61.1, 2. and 14.32. Zeph. 3.12. Psal. 72.4.  
With this last I began the second month for the oppressed, Psal. 72.4. 
April 4. May 2. to 30  (as afterward I ended the third month with the Prisoner, from Isai. 42.6, 7, and 49, 8, 9 Zach. 9.11, 12.) but before that I spoke for the oppressed, from Psal. 72. v. 1.4. that when the King and his Son should come to reign, he would break in pieces the oppressor, oppression must cease, and the oppressed must have ease.  
The next first day of the week, I spoke from v. 12, 13, 14. That the blood of poor oppressed men is most precious in the eyes of God, for he eyes them and all their oppressors as another Prophet phraseth it, Zach. 9.9.  
Upon this God began (as I said before) to roar in my Spirit, and I to hear nothing within me but the cry of the oppressed, 'twas far (me thought) from my temper to tread on a worm, or to oppress the poorest creature in the world, but still 'twas told me both waking and sleeping that God would break in pieces the oppressor, and that the blood of the poor was precious in his sight.  
Then the oppression of Tithes came to my ears, and the cry of the oppressed filled my heart, telling me, That I and my children fed on their flesh, that we drunk their blood, and lived softly on their hard labour and sweat.  
All the Petitions against Tithes were presently presented and spread before me by God, who asked, Is it not the gain of oppression that thou and thine live on?  
Truly Sir, there was never a day went over my head, but I heard something of him from God, and from men also, who, not knowing the working and wrath that was within, did continually hit me in the teeth with something of Tithes.  
One came to my Chamber, a worthy Gentleman from England, complaining of the Commissioners of Monmouth-shire, who (as he came along) had a meeting at Christchurch, to take a more strict account of each man's Tithes, and that he met with many poor country men in the way crying out of their oppression, and that (as they said) by the people of God.  
Another day an honest man of our Country, comes in and tells me, he had formerly taken a good bargain of Tithes from the Commissioners or Glamorgan-shire, but he had no rest in his spirit from the time he farmed it from them, but was continually tormented till he delivered it up, which he did (as he said) very quickly, else he thought in his heart he had run stark mad out of his wits.  
And truly Sir 'twas so with me in this, though I have been afflicted from my youth, and suffered the terrors of the Lord to distraction, yet (for the time) I was never so distracted, confounded, and filled with fears in all my former temptations, as in this of Tithes.  
And yet this trouble was not like those legal terrors I suffered of old, but it was like fire in my bones, which I believe is the eternal Spirit, and everlasting burn, which will shortly break forth upon all the oppressors of the land, to burn up their flesh, fullness, and those fair buildings which they have raised on the ruins of others, enriching themselves in the Nation's poverty.  
The fire that was within me had new fuel cast thereon, which to my feeling increased to fiercer flames, for every day I opened my Bible to read (the remembrance of Tithes coming still to my mind) the first line that darted in mine eyes, was always something against Oppression, as Isay 5.7, 8. Micah 2.2, 3, 8, 9, 10. ver. Again, Isaiah 9.16, 17, 18, 19, 20. Isaiah 30.10, 11, 12. Jer. 22.17. Ezek. 7.19. These and many other Scriptures came not in by way of a Concordance, nor yet as sought out by me, but they found me out, so that I once feared to open the book any more.  
But there was a book within me, 
Isai. 29.18.  which though I would shut, and be willingly deaf to what was written therein, yet I was made to hear with a witness, Isaiah 33.14. The sinners of Zion are afraid, fearfulness hath surprised the hypocrites, who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burn? he that walketh righteously, and speaketh uprightly, and despiseth the gain of Oppression, etc. he shall dwell on high, etc.  
This was my morning thought, which made me rise up quick from my bed, 
April, 8.  and after second thoughts I hastened away to Church, where the Sheriff and Judges were expected to come unto sermon, there I resolved in the face of all the Country to cast off the gain of Oppression, and burden of Tithes, intending (with their Honour's leave) in the end of all, to have spoken a few words on Psal. 68.5. But the Judges not coming that day to Church, the Preacher did no more but expound in the pew (there being but a thin Audience) upon this my former resolutions fell, and I thought within myself, surely the Lord would not I should openly meddle with this point, nor be too scrupulous in an outward thing, as this of Tithes, so I quietly heard the Man, and God also, in the very words then read, Eccles. 7.7. Surely Oppression maketh a wise man mad, and a gift destroyeth the heart.  
For all this I returned home without the least touch, or trouble of conscience, saying, now I shall have peace and be still, provided for as formerly, I have been to offer up my Isaac, my beloved Tithes, but the Lord hath spared it and accepted me; I see a Ram caught in the bush for a Sacrifice, that is, my carnal mind and imagination, for now I looked upon this of Tithes but as a fleshly outward thing, a poor low business for any spiritual man to be scrupulous of, therefore I said, I would go to my heights again, if once I might see the King in his beauty, and the land that is very fare off, Isaiah 33.16.17.  
The next day I came to your chamber, where I was welcomed with respect and kindness, but before I could sleep that night I was awaked again, and the Lord began to answer in the secret place of Thunder, 
Psal 81.7.  he that despiseth not the gain of Oppression shall not dwell on high.  
Then down I came to the deep, and dwelled that night in the dark, in the shadow of death, yea, in the belly of hell, I cried the next day also, O Lord I am oppressed, undertake for me, Isai. 38.14.  
This Scripture was that day's Text; when I was to speak good things to the oppressed, I heard nothing but bad news and sad tidings to myself, standing there under the gain of Oppression, I could experimentally tell this truth, that God would plague the oppressor, in whose stead (me thought) I was that day chattering like a Crane, and mourning as a Dove, in my cry, O Lord I am oppressed, undertake for me, it was answered, thou art an oppressor of men, and now thou art justly oppressed by God.  
That was the sum of that morning exercise, how men oppress God in man's oppression, and then that God oppresseth also their spirits as they do his.  
Truly to that time I never found the experience of this so true, The love of money is the root of all evil, evil of sin and of punishment, for by this I began, not only to err from the faith, and from trusting on God, but to be pierced through with many sorrows, yea, to be drowned in perdition and destruction, 1 Tim. 6.9, 10.  
And yet how often did my desire to be rich make me fear to be poor, and my proud heart seek to silence the cries of God and men within me, to shift off the thoughts of oppression, and the business of Tithes, as a thing not belonging to me, but for the States to reform? Again, my heart told me, that Tithes are now new modled and set in another form, with some moderation also.  
And again, Tithes are coming into the Treasury of the Commonwealth, God forbidden said one within me, but thought I, why may not I take at present this free gift from the civil powers, as the Pastors, Teachers, and Preachers of the Gospel in Wales this day, who are maintained by Tithes.  
Oh this renewed my former troubles, enraged those terrors, telling me, if now I be silent, I should not only betray my Country, and the Governors of our Commonwealth to the judgement of God, but be base, and lie to the Churches, not speaking the truth, which many poor Christians, not attending to, do daily wound their weak consciences by a little too much worldliness (as in other things) so in farming of Tithes, which all the godly Preachers and people of God in Wales, did formerly profess, preach, and pray against.  
Thus many Ministers also are unsensibly fallen into a new light, which themselves condemned in others, for my part I follow the old, and profess, that I can see yet nothing in Tithes but the gain of Oppression, continued and kept up merely by Ministers, and Church-Members, who being men of power this day, might easily prevail to remove this and many other oppressions, at least, with the people of the Land to petition the present Governors, to ease the oppressed of their burdens, as to release the prisoners from their bonds, and to relieve poor families with bread by a public stock.  
I speak not now of those Tithes which are part of men's temporal estates, but of such Ecclesiastic revenues appointed at first for Popish Priests, now for Preachers of the Gospel, this being a greater oppression than the tithes of former times, my spirit was oppressed by the Lord, till I had quite thrown away this abomination, and burden of the Land.  
Thus then to me it is presented as more oppressive than Priestly Tithes; secondly, more oppressive than Popish Tithes; and thirdly, than Prelatic, or Presbyterian Tithes heretofore.  
First I say, Priestly Tithes under the Law had the command of God. Secondly, 'twas not forced on men by the power of the sword, but either freely given by the people, or urged by the Prophets with promises and threats to such who were disobedient or unwilling: Thirdly, 
Deut. 14.28, 29.  the Priests did not eat up all the Tithes themselves, but as there was a yearly Tithe for the Priest, so every third year, there was a tithe for the poor; Oh, that the poor might have their Arrears out of the unreasonable gain of Gospel-Priests. Fourthly, Priests under the Law had but the tenth, our Preachers of the Gospel take up the fifth or fourth of men's lands and labours. Fiftly, the Priests who had Tithes paid them, had no other portion or temporal estate as most of our Ministers have, who may therefore preach the Gospel freely, if they can.  
Secondly, they are more oppressive than Popish Tithes in foreign parts, France, the Kingdom of Asses (as 'tis called) hath not such an oppression in Tithes for their Priests, as our Protestant Teachers and Preachers of the Gospel do burden this free Nation; for as 'tis credibly reported by some, who have long lived in France, that there and in Spain also, only Tithe of hard corn is paid, that is, of Wheat and Rye, but no Tithe of Barley, Oates, Pease, Beans, Fitches, Tills, much less Tithe of Hops, Hemp, Flax, Saffron, or of garden Herbs.  
Secondly 'tis not the tenth sheaf as ours, but only the twentieth sheaf of Wheat and Rye is paid with them. Thirdly, if there be but nineteen Lambs, there is none, if thirty nine there is but one Lamb for the Priest, as one of twenty, and two of forty is his Tithe, but our Gospel-Priests must have one Lamb of ten, yea, one of seven if there be no more. Fourthly ours have not only the tenth Lamb, but tithe of the Wool of the nine remaining, wherers the Popish Priest hath no tithe of wool at all. Fifthly, They take no Tithe of calves, hay, hay-grasse, or justments, much less tithe of pigs, geese, apples, eggs, and of every thing almost the poor live on our Gospel Ministers must have their tithes.  
Thirdly since the Independent Pastors are turned Parsons and Preachers of the Gospel, Parish Priests; the burden of Tithes hath been more oppressive in them, than in the Prelates and Presbyters heretofore. For first, These were Nationall Ministers, and did service to every Parish in the Nation, therefore the National maintenance was more of right proper for them, but the Independent Churches, separating from the Nation, and professing a Gospel-practice, cannot for shame deny their own Principles, as to keep up Tithes, but rather to look for a maintenance from their own Churches, or to live of the Gospel, if they preach to the World, I say of the Gospel, that is, to live by faith in God, who will doubtless feed his servants, and cause men freely to contribute unto them who preach the Gospel freely. Secondly, The Tithes formerly were never so farmed out to Commissioners friends, who racked the poor Parishioners to raise their own private gain, though they get forty or fifty shillings yearly by the bargain. Thirdly, as 'tis more reasonable for the Parish to farm their own Tithes with the former abatements, so in these times of public Taxes, Contributions, and necessary burdens on the Nation, the oppression of Tithes is more intolerable, but our Independent friends load the people, who hoped to have been eased of all by their means. Fourthly, Godly men in Wales, who have suffered much for the State, and in tenderness of conscience could not pay Tithes to the Prelates of old, yea, who were indulged in those days, are now forced not only to that, but to pay all their Arrears of Tithes formerly spared. Fifthly, as Tithes under this oppressive Form was first established by the Churches of Wales, who have given example for the English to follow the pattern and oppression; so consider what the Churches there have gained by this, even more Officers in the Church than ever Christ commanded, as Commissioners, Treasurers, Sequestrators and Collectors for Tithes, a thing which neither Law nor Gospel, nor former Ages ever heard of. Sixtly, 
Hos. 6 8, 9  God compareth such unto Thiefs and Robbers: Gilead is a City of them that work iniquity, and polluted with blood, or as the Margin reads, cunning for blood: And as Troops of Robbers wait for a man, so the company of Priest's murder in the way by consent; the Geneva notes Gilead to be the City where the Priests dwelled, and the company of them was like a Synod or Classis. Independents and Presbyters agree together and consent in Tithes. Seventhly, Do not the Churches by this rob God also, (this at least being a Typical expression of their spiritual robbery) Will a man rob God? yet ye have rob me, 
Mal. 2.10, 14, 17. Mal. 3.7, 8, 13.  saith the Lord: But ye said, Wherein have we rob thee? In tithes and offerings, Mal. 3.8. Pray observe in this and in the former Chapters how oft God seeks to convince the Priests six times together, but the Priests will by no means be convinced by God himself of their manifest hypocrisy. Secondly, That God speaks to the Priests in both Chapters is plain from Mal. 2.1. And now, O ye Priests, this word is for you, and 'tis their word also, Malipiero 3.14. What profit is it that we have kept thy Ordinances, and walked mournfully, Or as the Hebrew reads it, walked in black, that is their garb, as Baal's Priests are called Chemarim, 
Zeph. 1.4.  or Black coats: Now, What profit is it (say they) that we have kept thine Ordinance? It is not Ordinances, but thine Ordinance, the Lords Ordinance (as I shall show another time) is the Spirits presence and power from on high, this was the first Gospel-Ordinance, the Baptism of the Spirit and of Fire, for the appearance of the Spirit was on every Ordinance of the Gospel, 
Acts 1.4, 5. Acts 2.38. Acts 8.6, 28.  in water-Baptism, there was the promise of the gift of the Spirit, and the power of the Spirit in some visible gifts appeared with every one that did baptise in breaking of bread, 
1 Cor. 12.13. 1 Cor. 14, 15. 2 Pet. 1.12.  they drank into one Spirit, they did sing in the Spirit, pray in the Spirit, preach the Gospel with the holy Spirit sent down from heaven; yea, in truth, all outward Ordinances of the Gospel were but the Ordinances of man, though appointed by God, the appearance and power of the Spirit was the Ordinance of God, but what profit (say the Priests) is it that we have kept thine Ordinances, waited on the Spirit, there's no profit in this.  
Truly, the Spirits presence was more waited on, and the Saints in Wales were far more spiritual before their Church-fellowship, more simple-hearted, sincere, selfdenying, and dying to the world, yea, though they walked in Ordinances, there was no talk then of Ordinances, they were dead unto them (it being the world's Religion) the Saints were all drawn up to the Spirit, which made them to be scoffed of the world, which now they follow in their principles, practice, and desire of profit? What profit say they? Oh, there is no profit in the Spirits presence in the Ordinance of God; the power of men, the Ordinance for Tithes, and maintenance for Ministers hath more profit with it.  
Well Friends, you must shortly walk in black, and mournfully with your Forefathers, the Prelates and Presbyters, because you follow their steps in the height of your Spirits, and lowness of your walkings, in your worldly designs, in your desires for profit, your tithes, augmentations, consolidations, Church offerings and such things, unheard of in Gospel-times, yea, it was a strange language to latter days.  
But how do the Priests rob God in tithes and offerings? the people rather should be said to rob the Priests in this, and yet it is proved before that all was spoken of the Priests, they rob God in Tithes.  
Certainly there's a Mystery in this (as in all other legal expressions (Mal. 1.11. Isai. 66.23.) For as God's tithe or tenth is that small remnant of his people reserved from the Church's Apostasy, Isai. 6.13. In it shall be the tenth, etc. So the Lords offerings is all the people of the land: Bring ye all the Tithes into my storehouse that there may be meat in mine house, Mal. 3.10. The Lord's House is of a larger building than the gathered Churches have set up, as you may see Isaiah 66.19, 20. Where many Nations, yea, strange and savage people are brought into the house of God, who (I believe) in his due time will gather these three Nations into one Church, (as the first fruits of his glory and fame to the world)  
So then the whole Nation is the Lords offering, a Nation to be offered unto God. God is now robbed of this offering by our Gospel-Priests, not only the Tithes, the scattered Saints, but the Nation, even the Lords offering God is rob of by the gathered Churches and their Priests.  
For so it is clearer expressed by Malachy, c. 3. v. 9 Ye are cursed with a curse, for ye have rob me, even this whole Nation, not that the whole Nation did rob God, as the words seem to import, but taking away the word [even] not in the Hebrew, the sense is clear, ye have rob me this whole Nation; that is, as [God with us] is the Nations Motto, so God in the Nation, or the whole Nation, as the offering or people of God, the Independent Churches will not own, though the Presbyters in this are of a better judgement, who profess the Nation to be in Covenant with God, and his people, and upon this account baptise all their children, etc.  
But sure 'tis a truth not only in the Mystery, but in the History or Letter, The Priests in Tithes and Offerings do rob the whole Nation, for the Nation is even ruined by the oppression thereof, Therefore our Gospel-Priests, who by the power of the sword take up their Tithes, or other ways force a maintenance from the people, are called thiefs and robbers by God.  
Oh how secretly and suddenly is the day of the Lord, or the Lord's day stolen upon the Churches of Wales, Christ being come as a Thief in the night to spoil them of all their glory and honour, yea, their goodness is quite gone, and carried away into captivity.  
For how hath God profaned the Princes of the Sanctuary, or the holy Princes, as the Hebrew reads. 
Isai. 43.28.  The holy Princes in Church and Commonwealth are not only become profane, covetous, cruel, cunning for blood, but they are profaned by God, this the holy Princes will not hear that God should profane any man, but now they may learn by experience, and be made to cry at last; Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear,? Isai. 63.17.  
Oh what profaneness is this, that the holy Princes should be not only proud, peevish, etc. but thiefs and robbers in the way, to rob the whole Nation, 
Isai. 43.28.  to rob God and man at once?  
No wonder, God doth give Jacob to the curse, and Israel to reproaches: This is worse than hanging itself to have the curse of God, and the contempt of man; truly it is far from my temper to reproach any man, much less the people of God, but if God shall give them to the reproach and the curse, what man can help it.  
I will send a curse upon you, and curse your blessings, yea, I have cursed them already, because ye have not laid it to heart, Mal. 2.2. Behold I will corrupt your seed, (or as the Margin reads, I will reprove your seed, and not only the Word you preach, but the tithe-corn you gather for pay, and the tithe of your cattle too, I will spread their dung on your faces, and the dung of your solemn feasts, and thanksgiving days, when ye look up to bless my Name, I will spread dung on your faces, v. 3.  
And then it follows one shall take you away with it, v. 3. One, Who is that? Sure there needs not the strength of many, but one man, yea, a babe in Christ can take away the Church with the Priest from their settled places. How easy is it for one, for a very child, with his little finger to push down all the Churches in Wales, being fallen already by their own divisions and defilements in worship, and in their walkings also, their wrath, worldliness, and which is worse, the thing of Tithes, wherewith they have fouled their fingers.  
Ye are departed out of the way, ye have caused many to stumble at the Law, (or in the Law) ye have corrupted the covenant of Levi, v. 8. What's the Covenant of Levi? Oh to live in the Lord alone, to look for maintenance from him only, no other maintenance but himself, for he was Levies portion.  
Thus it was with Levi, and the Priests of old under the Law, the other Tribes had portions in the land, but the Lord God alone was Levies portion, and yet his allowance was from all, so Levi wanted nothing, though he had no portion but the Lord. Thus 'twas with the Apostles and Primitive preachers of the Gospel, 
Luke 22.35.  they went forth without scrip or silver in their purses, yet they wanted nothing, and having nothing, they possessed all things, 2 Cor. 6.10.  
But our Gospel-Priests must have portions in the Land, 
Mal. 2.9.  or pay in their hand, else they will not preach: Therefore saith God, I have made you contemptible and base before all the people. Truly Sir, as I was forcibly carried forth to speak at first, so now to write my last, which I pray receive as the words of a dying man, desiring to die to all things below God to my own life and livelihood.  
Others preach for a hundred pound a year, I have now preached to lose it, in which indeed I have found my life, and a better livelihood in the Lord, who hath promised that he will not leave me, nor forsake me, Hebr. 13. And truly you may believe me, I have more content, quietness, comfort in my present loss, and low estate, 
Mich. 5.7.  then in all my gainful Tithes.  
I than laboured to be rich, I now learn to be poor, to be Independent indeed, to depend on no man, 
Micah 5.7.  not to wait on men, nor the sons of men, but on the merciful providence and dispose of God for my abode and being. Thus saith the Lord God, 
Jer. 49.11.  Leave thy fatherless children, and I will preserve them alive, and let thy widows trust in me, my children are now fatherless, and my wife a widow, but God will be a father to them and a husband to her, yea, her Physician also according to promise, Isai. 58.6, 7, 8. But all men are my flesh also, and because I would not hid myself from them, 
Isai. 58.7.  I had it once in my thoughts to take this hundred pound at present, and to give it as a public stock for the poor of Cardiff.  
It was presently answered unto me, 
Isai. 61.8.  I hate robbery for  offerings, etc. God will shortly provide for the poor, though Man will not: Yea, men shall at last, whether they will or no, when God shall appear in them as fire to burn up all their fullness, when the rust of their silver shall eat up their flesh as fire, 
james 5.3. Isai. 2.20.  when they shall cast their Idols of silver and gold to the Moles and the Bats, who lie now in the dust, and fly in the dark. Lastly, In the day of wrath, 
Ezek. 7.19.  when they shall cast their silver in the Streets, than God will find a way to feed the poor out of the bellies of the rich, who shall not only make restitution according to their substance, but shall vomit up all that they have swallowed, yea, it is a wonder, their children shall seek to please the poor, and restore all their goods, Job 20.10, 15, 18. compared; I am waiting for the fulfilling of his Word, which God will hasten this in his due time, in mean while, I can but pity the poor, and the rich also, even the great Oppressor, whose plague is coming, I have no more to say, but to assure you that I am in truth:  
Sir, Your much engaged Friend and Servant in the Lord, WILLIAM ERBERIE.   

THE Sword Doubled To cut off both the RIGHTEOUS AND THE WICKED;  
Drawn forth in two following Discourses, By WILLIAM ERBERIE.  ISAIA● 31.4. 
Thus hath the Lord spoken unto me, like as the Lion and the young Lion roaring on his prey, when a multitude of Shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them; So shall the Lord of Hosts come down to fight for mount Zion, and for the bill-thereof.  
LONDON, Printed by G. D. for Giles Calvert, and are to be sold at the Sign of the Black Spread-Eagle at the West End of Paul's, 1652.   

To the Independent Pastors and Teachers in Wales, and in England also.  
THE great design that God hath to do this day is to undo man, 
Zeph. 3.19. Hag. 2.22.  and the mighty ones of the earth by dividing and destroying that oppressive power upon the states and spirits of men, that the outward and inward man may have deliverance at last, and perfect liberty to serve the Lord in holiness and righteousness before him without fear all the days of our life. 
Luke 1.75.  This was the end of Christ's first coming in the flesh, and of his second in the Spirit, by which as the man of sin, the great whore Babylon must be destroyed: so divided into three parts, as in the slaughter of Midian, by the anointing by the Spirit of the Lord, or God manifest in our flesh, by whom all yokes and burdens are removed, Isai. 10.26, 27.  
Now Babylon or the Assyrian being the great Oppressor in Church and Common wealth, 
Rev. 17.3.  in the Civil and Ecclesiastic estate (for the Beast carries the Whore) both must be broken, as all the Prophets, and John the last doth prophesy: Babylon is fallen, is fallen, and a third fall we shall see anon. How hath the Oppresser fallen, 
Isaiah 14.4.  the golden city, the Lord hath broken the staff of the wicked, and the rod of the Rulers: The rod of Oppression appears not to men, but in the civil estate, and the staff of the wicked there, but we shall find it more in the rulers or ruling Elders of Churches, we looked for the wicked only in the world, 
Ezek. 7.10, 11  but since the rod is budded, pride hath blossomed, and wickedness is grown up co a rod; the wicked may be found in the Church, in Israel itself: The Church I call now the people of God, in Church fellowship or not; but as among my people, saith God, 
jer. 5.26.  are found wicked men, who surpass the deeds of the wicked: so since God hath profaned the Princes of the Sanctuary, 
Isal. 43.26.  or the holy Princes, as I said before; there are principal men among the people of God, for whom the Prophet must cry and howl, because the Sword is drawn forth both against the righteous and the wicked, Ezek. 21 3. And against all the Princes of Israel, verse 12. Yea, the Sword is doubled the third time, the Sword of the great men, which enters into their privy Chambers, (or closest Counsels) and the point of the Sword is set against their gates, (or Governments) that their hearts may faint, and their ruins be multiplied, ah it is made bright, and wrapped for slaughter, verse 14, 15.  
But among all the holy Princes there is one especially whom the Lord calls upon, Thou profane wicked Prince, whose day is come, when iniquity shall have an end, verse 25. Remove the Diadem, take off the Crown, this shall not be the same, etc.  
As King and Lords had an end, and twice the Sword hath been against the Prclatick and Presbyterian party, so the Sword being doubled, the third time will smite that profane and wicked Prince, whatever he be, who is the Oppressor, who is imperious, proud, peevish, covetous, cruel and cunning for blood; oh the Sword of the Lord will find him out, for 'tis wrapped for slaughter, 'tis wrapped, I say, and secretly 'twill come forth, to cut off the man that stands before God, to oppose the appearance of God in men, to oppress the spirits of men, and the Spirit of God in them, the Sword of his mouth shall slay him, 2 Thess. 2.8.  
I shall not now meddle with matters of State, nor of secular men (though these also may come under the King of Babylon) but our Lords spiritual are those here who are called the King of Babylon, against whom thou shalt take up a Proverb or a taunt, saying, How hath the Oppressor ceased? The golden City ceased, Isai. 14.4.  
The golden City is the most glorious Church state, or the people of God in highest honour and glory; this is the golden City, or (as the Geneva reads) the Gold thirsting City, the exactresse of Gold, as the margin notes.  
None do more exact, and more thirst after Silver and Gold this day, than the people of God in spiritual power, and therefore no wonder they do so oppress both the states of men, and the spirits of men, yea, the Spirit of God, as may be seen at large, Micah 2.2, 6, 7. compared with 8, 9, 10. verses, Even of late my people is risen up as an Enemy, etc.  
Oh the great Oppressor! how the earth doth rejoice at the ruin of that man, who smote the peogle in wrath with a continual stroke, that ruled the Nations in anger, (nothing of love, mercy, and goodness to mankind, or the poor, appeared in him) but he persecuteth and no man hineth, saith the Prophet, Isaiah 14.6, 7, 8.  
And as the whole Earth is merry at his fall, so hell from beneath is moved for him, to meet him at his coming it stirs up, the dead, even all the chief one's of the earth, and all the Kings of the Nations rise up from their Thrones, they say, art thou also weak as we? art thou become like unto us? verse 4.10.  
What are the people of God, and Princes of Israel the holy Princes, so profane? Is the profane Prince of Israel so weak? weak as the imperious whorish woman? Ezek. 16.30. Art thou so weak as we? weak in thy passions and pettish Spirit? art thou become like unto us, as one of the Kings of England, or the Princes of Wales? What man would think, that the Church or People of God should ever come to this, to oppress both God and man, good and bad at once? But this is natural to spiritual men in Church forms, yea, to the flesh of the best Christians, 
1 Cor. 3.3. Gal. 4.29.  who may for a time be very fleshly, and yet the children of God, as Ishmael was Abraham's son after the flesh, persecuting him that was born after the Spirit; yea, Saints by calling may be called carnal, much more when they are become so wise after the flesh, so mighty, and so noble, 
1 Cor. 1.26.  which must have an Almighty power of the Spirit, to make them foolish, and weak, and base, and nothing, to bring to nought things that are; the great things and Conquests here attained by the people of God was when they were nothing, now being something they are overcome by all, and by themselves.  
When men do adore the people of God, and idolise them as the Gods of the earth, 
Zeph. 2.11.  than a thousand to one, God does befool and famish them, and they fall to be proud, and to oppress the world, yea, their own Brethren, and their Father also, even the most high God, appearing in lowest Saints above them in grace, and the knowledge of our Lord, in simplicity, in pureness, and peace, and in patience also.  
Well this is the thing that God will do with his own, he will undo them, either by the high discoveries of himself in them, as the Prophet was, Isaiah 6.1. who came to this, that he saw himself, though as good as the best, yet as bad as the worst, verse 3, 5. Or else he will undo them, by discovering that without to the world which is within in the heart, 
1 King. 8.38. jam. 3.6.  what a plague is in it? what a sink and sea of sin? yea, a hell is in the tongue, this the Saints will not see, but God does, and men shall, when he shall turn their inside out, their hidden hypocrisy shall appear to all, for they shall openly practise hypocrisy, as men do gross profaneness, for the vile person shall be no more called liberal, nor the Churl said to be bountiful, etc. Isaiah 32.5, 6, 7. see it.  
Alas man, Thou mayst give all that thou hast to the poor yet have no love: 
1 Cor. 13.3. Tit. 3.4. 1 joh. 4.16.  Oh belie not the Spirit of God in thee, for God is love, and good to all mankind, while thou art a murderer in hating thy brother, John 3.15. yea, in not loving him so as to lay down thy life for him, verse 16. much more in not laying out thy livelihood, and this world's good, verse 17. not only for the godly, as they say, but for any man that needs thee, who is both thy brother and thine own flesh, Isaiah 58.7.  
Nay 'tis not enough that thou art no Oppressor, as I said before, but to lose the bands of wickedness, 
Isai. 58.6.  to undo the heavy burdens, to let the Oppressed go free, and to break every yoke is the duty of love, if there be power in thine bands to do it.  
But when the people of God are silent, and sit still, seeking only self, not sensible of the burdens of the oppressed, of the Prisoners bands, nor of poor families who cry for bread, how dwelleth the love of God in them, saith John.  
Well, want of love, besides worldliness, wrath, and that oppressive power in the Churches, 
Gen. 49.7. Isai. 19.2. jer. 51 49.  is the cause why they are so divided among themselves, yea, God divides them (as he did profane them) he sets Brother against Brother, Ruler against Ruler, one ruling Elder against another.  
'Tis Rule and Government the Churches still aim at, therefore they not only dash one against another, but are like to destroy that civil Government, and the Governors they depend upon, for since the Apostasy, the Churches have ever had a dependence on worldly powers, and undone the powers with themselves, and therefore our present Governors are wise to beware of men.  
But Men, and Ministers, and Churches, as we see, are divided this day like Babylon into three parts, as we shall show anon, and so their destruction is of themselves; I say, they seek for rule, and this ruins them.  
Now there is a threefold kind of Government among men Monarchy, Aristocracy, and Democracy; the first is as of the King, the second is like that of the Parliament, the present Government some compare to the third, though it appears not yet, but Parliament and Army have voted the Supreme power to be in the people.  
Well, the Churches must have power and rule also, the Prelatic Church was Monarchical, all were ruled by one, by an Archbishop, the Kingly Power or Prerogative fell by that: The Presbyterian Church is an Aristocracy, the Elders or chief of these govern as 'twere in a Parliament, and Parliamentary privileges was like to fall by them, if not fallen already: The Independent, or baptised Churches (both is one) are a pure Democracy, for not the ruling men, or Ministers, but all the Members, have equal power to order and ordain as they profess, and therefore called Independent, I wish they were so, but if they have a dependence on the Civil or Martial power, 'twill be worse for both, if both be not wiser than former times.  
A word to the wise, 'tis my folly to use so many to understanding men as the Ministers are, especial Independents, being men of parts, power, policy, and of piety also many; I shall fear none of them, because I love them all, and they me, though wrath at present may appear in both, as it doth among themselves ('twas so once between God and his own people of old, a perfect-hatred, loathing and abhorring one another.)  
Well, the Vials are yet full of the wrath of God, when these are poured forth, Love will appear, that is, the Lord himself in us all, who will bring forth light out of darkness, and love out of our divisions: And as he in wrath remembers mercy, so in much love, I pray you, remember  
Your, WILLIAM ERBERIE.   

A Scourge for the Assyrian, the great OPPRESSOR:  ZACH 11.8. 
Three Shepherds I cut off in one month, my soul loathed them, and their soul abhorred me: That is, the glorious Appearance of the great God in men, is most abhorred by seeming godly men, and Ministers, or three Shepherds, whom God therefore loathes, and hates all their performances, as they hate his appearance; the hatred of both is perfect, for his soul loathes them, and their soul abhorreth him.  
AS Christ is the glory of the Father, 
Heb. 1.1.3. john 14.10. joh. 15.23, 24 Isai. 8.18. Hebr. 2.12, 13 compared.  the appearance of God, or God manifest in flesh; so God in Christ, the Father in him, was that which was most hated by the Church of the Jews, and Christ in us; 
john 14.11 Eph. 5.30. Heb. 2.11. compared.  Christ in the Church is abhorred by the Christian Churches; who not knowing the Deity nor the humanity of Christ indeed, will not acknowledge the Father to be the Godhead of Christ, nor his brethren to be his humanity, in whom the fullness of the Godhead is so embodied, 
1 Cor. 12.12. Eph. 4.13. compared.  that he being the head, and they the members, they and he make one perfect man, in whom God appears to be all in all, 1 Cor. 15.28.  
This Mystery of God, even the Father, 
Col 2.2.  and of Christ is therefore abhorred by the shepherds, or Pastors of Churches, 
Gal. 1.16. Eph. 1.17. Col. 1.27. compared.  because they knew not the Father in the Son, nor the Son in the Saints, nor the Spirit in both, which would reveal this glory in them, God in their Flesh, that is Christ in us the hope of glory, which now they hate and abher, not having higher discoveries of God, than what they have read in traditional forms of doctrine received, 
Col. 2.8.  
1 Tim. 1.17. 1 joh. 1.1. Rom. 9 1. Heb. 1.3.8. Col. 1.15.13 Col. 2.9. compared.  and invented by men.  
For as the Father is the invisible God inhabiting eternity, so Christ is God visible, the Image or out-going of God, the glory of the Father (in flesh) the appearance of God, (as I said) or God manifest in flesh, who in the spirit was from the beginning, and will be to the end, though this mystery of Christ was not manifested to men till the fullness of time, 
Isai. 9, 6. joh. 5.19, 20, 30. john 8.28. john 14.10 compared. 2 Cor. 13.4. 1 Pet. 1.21. Psal. 68.1. Psal. 68.18. Eph. 4.10. joh. 16.28. john 17.8.  when the mighty God, the everlasting Father appeared in flesh, taken of a Virgin, than the Son was born, for God was brought forth in flesh, and was manifest in flesh by mighty works and words which he spoke and did, while he lived in the days of his flesh, but in his death, God crucified that flesh to himself, which afterward he raised to glory, God rising or revealing himself gloriously therein, then God ascended up on high, that is, God in flesh did ascend not only to heaven, but far above all heavens, into his own eternal abyss, and incomprehensible being, and unaccessible light, whence the brightness of his glory proceeded, and came forth in flesh in the fullness of time, as we said before.  
But this Mystery was not made known nor manfested to the Sons of men, 
Eph. 3.5.  till God who ascended up in flesh, sent down the Spirit from on high, 
Psal. 68.18. Eph. 4.8.  when he not only received gifts for men, or as Hebrew reads, received gifts in the man, but gave gifts unto men; that is, the same Spirit and power of God, dwelling in the flesh of Christ, appeared in the Church which is called Christ, 1 Cor. 12.12. because the Son was revealed, or known in the Saints, and they in the Son, and both in the Father, all perfect in one; for which cause the Spirit is called the promise of the Father, 
Acts 1.4. Rom. 8.25.17  and the Spirit of the Son in the Saints cried, Abba Father, God being a Father to them as to him, his God and theirs. For though the Spirit be called the Spirit of the Son, yet he received and sent it from the Father, therefore the Spirit is said to proceed only from the Father, etc. it is the promise of the Father, the power of God from on high, which the Saints received from and with the Son, they being Sons and coheirs with him, Joh. 15.26. This Mystery of Christ though once manifested to the Apostles and Primitive Saints by the Spirit, and since shut up as a sealed book by the apostasy or spirit of Antichrist in the Churches, yet the book will be open, the mystery will be manifest again, for the mystery of God shall be finished, and fully known at last, Rev. 10.7. 
Rev. 1.4. Rev. 2.8.  But as Christ is the first and the last, he who was, is, and is to come, of Christ was veiled in the Law, and is revelaed in the Gospel, (though but in part) the full Revelation of Christ Jesus is to come, Jesus Christ the same yesterday, and to day, and for ever, not Christ after the flesh, for that was not till the fullness of time, but Christ in the Spirit, 
Heb. 13.8.  God manifest in flesh, was both yesterday under the Law, and in the day of Gospel-dispensation, and in the third dispensation now approaching, he will abide for ever.  
There was a change indeed from Law to Gospel, when the Spirit of Christ first came into the Church; the state of the Gospel changed also, when the Spirit of Antichrist came in power, and the Churches fell by the Apostasy; when Christ shall come the second time in spirit and glory, time shall be no more, no more change of things shall be, for all things and times shall appear in eternity, which is the third dispensation, as the first was yesterday, the second to day, 
Rev. 10 6, 7.  so the third is to be for ever.  
I shall not now speak at large of this third dispensation, only as God is both Father, Son, and Spirit; 
1 Joh. 5.7.  So God being manifest to his people in this threefold discovery of himself, declares the third dispensation, a third discovery of himself unto them, and in them.  
God under the Law and to the Fathers before was known as the Father. 
Deut. 32.6. Rom. 1.9. Rev. 22.17.  In the Gospel God was known, as the son, or the knowledge of the Son was peculiar to the Gospel-dispensation. The third will be pure Spirit, when nothing but Spirit and power shall appear, when God shall be all in all: For although Gospel-believers were baptised into the name of Father, Son and Spirit, yet what they possessed was but the first fruits of the Spirit, 
Rom. 8.23.  there will be a full harvest, floods, and Rivers of waters of life which no man can pass over, when the earth shall be full of the knowledge of the Lord (or as another Prophet adds) full of the knowledge of the glory of the Lord, 
Ezek. 47.5. Isai. 11.9. Hab. 1.14. Zach. 14.8. Rev. 22.1. compared.  as the waters cover the Sea, Isai. 11.9. Hab. 2.14. There the Lord God Almighty and the Lamb, God even the Father, and Christ the Father's glory shall be fully known by men; 
Rev. 21.22. Rev. 22.4.  For as Christ is the appearance of God, so when God shall appear in men they shall know how Christ was under the Law, and as he is in the Gospel, and will be the same for ever.  
All that I know at present of Christ is this, he was under the Law in Forms: In the Gospel he appeared in Flesh; 
Tit. 2.13. Heb. 9.28.  he will appear wholly in Spirit, in Spirit only the appecarance of the great GOD and Saviour shall be, and yet manifest in the flesh of men, that is, all the transactions of God, or all that God did in the flesh of Christ, 
Rev. 12.5. Rev. 11.8, 11, 12. 1 Cor. 6.2, 3. Obad. 21. compared.  shall visibly appear in the flesh of men; the birth of Christ, his life, death, resurrection, and ascension shall be seen in us, men shall see us ascend in a cloud, to sit in heaven to judge the world and Angels, and to be Saviour's of men in mount Zion at last.  
For the Lamb shall be in mount Zion, and with him we shall be, 
Rev. 14.1.  having his Father's name on our foreheads, that's the full discovery of God in us, and men shall see God, even the Father in us with Christ, so clearly manifest as written on our foreheads.  
Mount Zion is not an outward Church-state, as the Churches now imagine, and call themselves, though they be indeed the daughter of Babylon; 
Zach. 2.7.  but Zion is the state of all the Saints in the Spirit as they are in God, and God in them: For as Zion was the place where God dwelled; so all the Saints from the beginning of the world have been still waiting for this, for the full discovery of God in them. Glorious things were spoken of Zion, 
Psal. 87.3.  and the people of God both under the law, and in Gospel-dispensation were still going on from strength to strength, 
Psal. 84.7.  till every one of them appears in Zion before God. Every one appears at last in Zion, Rev, 14.1. not only the hundred and fourscore and four thousand, who go before, and are the first fruits unto God, v. 4. but a numberless company of men, (whose voice was as many waters, and as a mighty thunder, vers. 2. For as the hundred fourscore and four thousand is the just number of the sealed ones. Rev. 7 4. selected out of the twelve Tribes, who were first called the Church and people of God, typifying those in the last days who shall be redeemed from men, and the first fruits unto God, as we said before; so afterward there will be a company of people called to God whom no man can number, Rev. 7.9. But these come to Zion through great tribulation, through the blood of the Lamb in them, v. 14. that is, through much suffering, through the fellowship of Christ's suffering, and conformity to his death they come to rise, and reign with him, having palms in their hauds; that life of Gospel-Saints which was hid with Christ in God, 
Col. 3.3.  shall appear in God, and the life of God shall appear in the Saints at last, thus Christ their life shall appear in them with glory.  
This glorious appearing of the great God, rising up in higher discoveries of himself in men, is that which hath been ever most opposed and persecuted; I speak not now of the times under the Law, nor Gospel, nor yet of former appearances, since the Apostasy. But to go no further than our own age, what we have heard and seen: How was the appearance of God in the First Reformers, yea, in our Prelates and Bishops persecuted as heresy by the Popish Hierarchy! Next the honest Presbyters or Puritans how were they opposed by the same Prelates, who suffered before? Thirdly, these Presbyterians formerly themselves in a suffering condition, persecuted the appearance of God in those of higher forms and fellowships, as the Independent Churches; and these likewise are ready to oppose and persecute the spirits of the Saints, who in worship and doctrine are of higher discoveries than themselves.  
The doctrine of God and of Christ for substance is the same in all the Saints, though their apprehensions differ, or are divers rather. And who is ignorant of this, that the appearances of God in one man, hath not been the same as it was formerly in himself? and yet all have been going on from strength to strength, at least in their desires and aims toward Zion.  
Though I am but a child in understanding, and in years also to some of our Elders, yet here I observed four great steps of God's glorious appearance in men's preaching.  
First, how low and legal were their teachings, as they learned the way of preaching from Mr. Perkins, Bolton, Byfield, Dod, and Dike, most blessed in their generation, by whom, and such conforming Ministers, more men were converted to God, then ever since in any period of time.  
Next the Doctrine of free Grace came forth, but with less success or fruit of conversion, by Dr. Preston, Sibs, Crispe, yet many before converted were confirmed and comforted by their words.  
Thirdly, the letter of Scripture, and the flesh of Christ hath been highly set up by both the famous goodwin's, the one, Master John Goodwin like Apollo's being mighty in Scriptures and strength of reason; the other excels in spiritual discourses of Christ's death, resurrection, ascension, and intercession, yet much according to the flesh; for he meddles not with the Mystery of Christ in us, of his dying in us (as Mr. del in part discovers) but all of Christ without us, which though a truth, yet not the whole truth, nor that spirit and truth which Christ spoke of; 
John 6.63. 2 Cor. 3.6.18.  for as the flesh profiteth nothing, but the quickening spirit that dwelled therein; so the the Apostles had a ministry of the spirit to carry men through the flesh of Christ into the Father, that eternal Spirit dwelling in him and them, and so to draw them up into the same fellowship with himself.  
Again this good man speaks much of Christ in the flesh, not as he is in the Father, and we in him, and be in us, which is the sum of our spiritual knowledge, and all we should know of Christ after his Ascension, Joh. 14.20.  
Thirdly, he brings us no further then to the vail of his flesh, not through it into the holy of holiest, into the Godhead itself, that is, into the Father, for Christ was but our forerunner, Hebr. 6.19, 20.  
Fourthly, though the vail of his flesh be a new and living way into the holiest, yet not that flesh as living, but as dead and crucified, became the living way, Heb. 10.20. (as with God) I shall show another time.  
Fifthly, that worthy man brings men to the way, but not to the Truth and Life: Now Christ was all, First, the way, for no man cometh to the Father, but by me, 
john 14.6.  now 'tis a vain thing to keep men still in the way, to stand still in the way, and not to go on by Christ into the Father, into the holiest, and thus was Christ the Truth, 
john 14.3.  also taking us into the Father with himself, for as this was eternal life to know the Father to be the only true God, 
joh. 17.3.  and Jesus Christ whom he hath sent: so Christ was sent, or God even the Father was manifest in his flesh, that we might see God in us, as he was in him, 
john 17.21, 23, 24.  and our life with him in God: Lastly, thus Christ is the life, and thus he that hath the Son hath life, that is, the Son being once revealed in us, reveals the Father in us also, God in our flesh as in his, and we living with him in God alone, Joh. 14.19, 20. 1 Joh. 5.11, 12.  
This is the knowledge of Christ in the Spirit, and this is the fourth step which some have attained to, holding forth Christ in the Spirit, as Mr. Sedgwick, Mr. Sterrie, Mr. Sprig and others, these with their fellows are nearest Zion, yet are they not come into it; for as every Prophet shall one day be ashamed of his vision; 
Zach. 13.4.  yea, prophesy itself shall fail: So it is manifest these men are of a dark and deeper speech than can be easily understood, 
Isai. 33.19.  therefore it is not Zion, when there shall be such a glorious appearance of God in men, that all shall see and hear him in them, and as they shall see eye to eye, when the Lord shall bring again Zion, 
Isai. 52.8.  (or bring forth himself clearly in us, who are now in captivity, or he rather captive in our flesh) so men shall hear God himself in us, for so it is in the Hebrew, Zach. 8.23. not we have heard that God is with you, but (we will go with you for) we have heard God with you, and in you.  
Then man shall be nothing, and God shall be all in all, yet man shall be all in God, and nothing but God shall appear in man. This glorious appearance of the great God in man, the three Shepherds, the Pastors and Teachers do indeed abhor, they hate his appearance, (as I said) and he abhors all their performances.  
But who are these three Shepherds? the Pastors of Churches: What their cutting off is my former Letter shown, to suffer the curse of God, and contempt of men: How God cuts them off? It is by unchurching them, and by confounding or dividing them, the Lord doth first unchurch them, burns up the Church with fire, Zachariah 11.1. there he calls Lebanon to open the doors, that the fire may come in to burn up the tallest Cedars. What's Lebanon but the Temple, for it was built with that: Who are the Cedars? but the tallest Members, the principal of the flock: What is the fire? but the Spirit of the Lord: as the Lord God calls upon Lebanon, so he commands that the Church doors may be open for the fire to enter, and the spirit to burn up all their chiefest members and Ministers, for so it is vers. 2. The mighty men, or the gallants are spoiled, yea, there is a howling of the shepherds for their glory is spoiled, v. 3. Their Church-fellowship and forms is that they glory in; God spoils them, and stains the pride of all their glory, yea, he burns it up; How? By fire; The baptism of the Spirit and of fire was the first Gospel-Ordinance, 
Acts 1.4, 5.  or that which first set up the Church in a Gospel-order. Fire will be the last that shall burn up the Churches, who because they would not, as the Primitive Saints did, wait for the Spirit to build them, the Spirit shall come to burn and consume them at last.  
Secondly, God cuts them off, confounds and divides them, he cuts them into three parts as we shall see by and by.  
Thus than the three shepherds are the Pastors of all the Churches or whole Ministry of the Church; 
Ezek. 16.30. Rev. 17.2.  for as the Apostate Jewish Church was a Type of the Christian Church now under the Apostasy (the whoredoms of Israel, typifying the great whore, whose fornications and the wine thereof in their forms of doctrine and false worships) as we shall show another time; so Junius well notes the three Shepherds to signify the whole teaching Ministry of the Jewish Church, 
Vid. Junium in Zach. 11.  for the Pharisees Sadduces, and Essenes' (saith he) were the only, Pastors or Teachers, who did instruct the people in the Word of God, as Prelates, Presbyters, and Independents are the whole Ministry of the Church of England this day.  
These are divided not only in Worship, and Discipline, but in doctrine also, especially in three things 1. In the free grace of God, which some call Antinomianism. 2. In the freewill of man, which otherscall Pelagianism. 3. In the death of Christ, or universal Redemption of mankind thereby, which both Presbyters and Independants abhor as Paganism, though nearest the Gospel indeed.  
I shall not now show the cause of all those divisions in Doctrine, being engaged only at present to prove their defilements in the worship of God, and in their walking with men.  
Yet this is one cause of their former difference and divisions in Doctrine, 
Acts 2.42.  because the Apostles Doctrine, being before all Gospel-Ordinances, is out of order in the Churches, 
1 Tim. 6.3. 2. Tim. 1.13.  who not content with that form of sound words, and wholesome Doctrine delivered by them, do follow the childish Dictates of Fathers, the Decrees of Counsels, being a company of Bishops, with such Creeds, Confessions, and Catechisms, form by them (and reform Churches) whose conformities and fooleries in forms of worship, though our Churches cannot choose but see, yet with a blind devotion they follow all their forms of doctrine, not suffering a doubt or the least debate to pass upon their reason and judgement therein.  
How injudicious this is with ingenuous men let all men judge, 
john 3.12.  for if I tell you of earthly things, saith Christ, and ye believe not, how will ye believe if I tell you of heavenly? all outward worship is but an earthly thing: Now if all Fathers and former Churches have erred in worship, why not, I pray you, may they not err in Doctrine, in heavenly and hidden things in the high Mystery of God and of Christ? especially seeing the Apostles did prophesy of such deceit to come in this, by vain Philosophy, 
Col. 2.8.  and metaphysical speculations of the Deity, by the traditions and inventions of men, the rudiments of the world, the rudiments, that is, the A. B. C. or common Catechisms, which is the Religion of the world, and of little Children.  
Another cause of divisions in Doctrine is this, the confidence of men and Ministers, who conceive, that Christians know God and Christ already, whereas themselves are ignorant of both, 
Rev. 1.7. 03 Rev. 5.2.  not minding that God is a Mystery, and that the Mystery of Christ hath been a sealed Book ever since the Apostasy, as I have shown, in a book of neither Truth nor Error, 
Nor Truth, nor Error, etc. page 6.  nor Light nor Darkness, but in the evening there shall be Light.  
Thirdly, Their darkness and divisions hath been caused by not knowing Christ in the Spirit, nor understanding the Mystery of Christ, for all Christian Religions have been doting only on the flesh of Christ: See the Papists how they look upon Christ in a Picture; so Protestants have their pleasant Pictures also, 
Isai. 2.16, Ezek 16.17.  the Image of a Male, as the Prophet's phrase it, that is, fleshly apprehensions of Christ, which they adore and deify: thus the Arminians and Socinians go no farther than Christ after the flesh, and the last especially, though religious and most learned men, yet look no higher than flesh; yea, the eternal Spirit and infinite God they confine to a place in Heaven, where, say they, his essential presence is, though his power be every where, a very carnal conceit of God and of Christ.  
But what mystery can the Socinian see in the Man Christ, if the Man be not God, or God manifest in flesh? is not the Man Christ the Mystery of God? Rev. 10.7. 
Col. 2.2. Eph. 3.5.  And how can the Mystery of God and of Christ be manifest but by the Spirit? 'tis neither strength of reason, nor reading of Scripture, but the Spirit only, even the Spirit of Revelation, that can prove the Godhead of Christ, therefore the Apostle himself had it, not as he received it of man, nor as he was taught it, but by the Revelation of Jesus Christ, when it pleased God to reveal his Son in him, etc. Gal. 1.12, 15.  
For how could the Apostle, preaching to the Heathen, prove the Godhead of Christ by Scripture to them, who owned neither Christ nor Scriptures? But Christ speaking in him, that is, Christ in the Spirit, 
2 Cor. 13.3.  God powerfully acting and appearing in Paul's flesh, did so manifest the Mystery to them, that by the power of God working in him mightily, he was able to present every man in Christ, that is, in God, and God in them, and they his Offspring, and thus did he prove the Godhead of Christ, 
Col. 1.28, 29.  and that God would judge the world by the man Christ Jesus, even by the manifestation of God in the Saints, 
Acts 17.28, 29, 32.  who should judge the world with them and in him, 1 Cor. 6.2.  
Indeed to the Jews, who acknowledged the Scriptures, by Scriptures he proved that Christ was God, yet not the Godhead of Christ by that, for as Christ never said that he was God (but sent by God) so he shown his Godhead to be the Father dwelling in him, and doing all his works, which though neither the Jews nor Disciples clearly saw in the days of his flesh; yet when he should departed to the Father, and the Spirit or Promise of the Father should be sent, than the power of God appearing in their flesh as in his, he shows them the Father plainly, for as no man knows the Father but the Son, and he to whom the Son reveals him; so I said before, that God, even the Father, must reveal the Son in us, by the Spirit of Revelation to us, else there is no knowing the Godhead of Christ at all, John 14.10. John 16.25, 27, 28.  
For no man can say that Jesus is the Lord, 
1 Cor. 12.3.  but by the Spirit; alas man, what mystery is it that Christ is God, because God made the Man so? because God gave him that name? gave him that power and glory as God? 'tis true, that Christ, even the Son of God, had all by gift of the Father, 
john 5.19, 22, 26. verses.  The Son could do nothing of himself, God gave him even the Spirit, gave him authority to judge, gave him to have life in himself (whereas we have all of him, 
Math. 28.18. john 17.2. Phil. 2.6, 9 Heb. 1.8, 9  and by him) God gave him glory, all power in heaven and earth; God gave him a name above every name, yea, gave him to be called God, for God, his God, anointed him to it above his fellows; all this proves not the Godhead of Christ, but that he was the Man God's fellow, that is, equal with God, in the form if God, as 'tis paralleled by the Apostle and Prophet, Zach. 13.7. Phil. 2.6, 9  
Therefore what Socinus saith, that Christ is God, because God gave him that name, that power, that glory, and honour, is no mystery, for God can give to a Worm, to thresh the mountains, to throw down the earth, to destroy and judge the world, Isai 41.14, 15. Jer. 51.20.  
But what's the Mystery of Christ? wait for the Spirit to manifest it to thee and me: Till the seventh Angel sound, 
Rev. 10.7.  the Mystery of God shall not be finished nor fully known.  
What a madness is it then, for men to war and wrangle about that they know not? Is it not better for us, to wait in peace and patience, forbearing one another, and embracing one another in love, till the Lord God appear in all?  
I shall therefore crave pardon of all men, because I cannot choose but say, that no man yet knows God, nor Christ, nor himself; this makes the difference and division (as I said before) because men are so confident, and therefore contend of the free Grace of God, the free Will of Man, and the Death of Christ, yet they know not God as he is, nor what Man is in God, nor what the Man-God Christ is, in the Mystery, how in God, and how he is in man: Oh ye Protestants, Papists, Arminians, and Socinians, answer me this one question; Why did the highest Apostle beg the prayers of all the Churches, that he might know the Mystery of Christ, that he might manifest it, and that he might speak as he ought to speak? Eph. 6.19, 20. Col. 4.3, 4.  
You think you know Christ, and can preach him well enough, we shall be all silent, and God himself shall speak at last, and speak himself, and manifest himself unto men: Oh that men could watch and wait in love together to that day!  
This is the last thing I had to observe, that all the speaking and preach of men will be silenced by God when the Lord appears: Pray but observe in those four steps before mentioned, of God's appearance in men, how the power, efficacy, and fruit of Conversion hath decreased: The Doctrine of Freegrace converted fewer than that legal teaching before; the preaching of Christ after the flesh by the purest Churches hath had less converts yet; yea, those who preach Christ in the Spirit, the most seraphic Sermons, call in but few Sinners, though some Saints may be raised, others proud flesh rankle thereby; but as for the Spirit of Jesus, where does it appear in men's preaching or practice, or the power of godliness?  
That which I conclude from this is, that God is going out, and departing from all the preach of men, that men may give themselves wholly to public acts of love one to another, and to all mankind; therefore all religious forms shall fall, that the power of righteousness may rise and appear in all: 
2 Pet. 3.13. Rev. 21.22.  The new Heaven and new Earth, where dwelleth Righteousness, hath no form of Religion there.  
I see 'tis hastening by many things, and this to me is the least prophetic providence and experience in the present powers of the Nation: when the Parliament of England first began, oh what speakings were there? what Speeches of several Members of the house of Commons were printed every week? but now the Commonwealth comes on, there is more of Action done every day, and though the Parliament many times say more than they do, yet they do more than they say, which is best of all.  
Again, I cannot but observe, that as the falling of a Sparrow, 
Math. 10.30.  or the smallest hair of our heads, is subject to the special providence of God; so 'tis remarkable, that all the Parliaments Ordinances are now turned into Acts, for Acts indeed are better than Ordinances, these are of form, those of power; the Army was best indeed when they were about their Ordinances, their Guns, going forth for common freedom, those were their Acts, and God did bless them therein in all their public actings, and in their public Spirits, but as for their public speakings, their Declarations, Protestations, Remonstrances, 'tis not worth a rush: So are their Counsels of War, when judging the Consciences of men in the Mystery of Christ (a most high presumption:) yea, all their fasting and prayer before God is not worth a pin's head, till they repent and return to their first principles, to the power of Righteousness, to Justice, and Mercy to the Nation, without all selfseeking, striving for the universal good of mankind, even for Papists and for Jew's themselves, to live with freedom and comfort among us, Mal. 1.9, 10, 11. compared with Mal. 3.4, 5.  
This is the glorious appearance of the great God, not to talk and prate of things, but to be working and acting, to be ever doing good, as Christ did always to all, 
Acts 10.38.  and though there was a Ministry of men once to speak also glad tidings and good things to men, yet since the Apostasy, that Apostolic Ministry being silenced, and the manifold gifts of the Spirit ceased, and no man sent of God to preach the Gospel which the holy Spirit sent down from Heaven, all is but earth and man that is said, 
1 Pet. 1.12.  the number of the beast being the number of a man, Rev. 13.16.  
And though God hath hitherto fed and led the woman in the wilderness, 
Rev. 12.6.  and caused men to minister some truth and peace to his people under the Apostasy, yet this was but his Freegrace, and high Prerogative of love, who as not tied to means, so by a false Ministry could convey light and comfort to his own; but now God is pouring vials of wrath on that which was once lovely, upon the Sun and air, upon the light of man, upon the means, and those mediums that receive it, Rev. 16.8.17.  
Again, seeing the man of sin, the mystery of iniquity, is now more revealed in the Temple of God than ever, and the ministry of men is discovered every day not to be of God's appointment, as Prelates, and Presbyters, and purest Independent Pastors, cut off by the Lord himself: it is therefore judged, that not only the whole Ministry, but all the preach of men, will shortly be silenced by the glorious appearance of God.  
Be silent O all flesh, for the Lord is raised out of his holy habitation, Zach. 2.13. Why if man be silent, what will God do among men? A Father of the fatherless, and a Judge of the widow, is God in his holy habitation, Psal. 68.5. that is, God will so appear in men, that instead of speakings, they shall go forth in actings of love to mankind, and to the miserable part thereof, to the poor, to the oppressed, to the fatherless, and the widow, and to all that want that which we abound in.  
As this was once pure Religion, and undefiled before God even the Father, 
jam. 1.27.  to visit the Fatherless and widow in their afflictions, and to keep ourselves unspotted of the world; so the neglect of this is charged on the Apostate Churches, Isai. 1, 23. Jer. 5.28.  
Alas, what is it to send Preachers abroad before the burdens and oppressions of the people be eased? Israel itself could not hear, 
Exod. 6.9.  because of the sore bondage in Egypt; I say, not all burdens taken off, because the charge of the Common wealth increaseth, but why may not rich Citizens, racking Landlords in the Country, and mighty moneyed men, be made immediately to rife in their payments, that poor Farmers, Labourers, and honest Tradesmen may be spared? Why not oppression be presently eased, at least of Lawyers and Tithes? Why not a Treasury for the poor, when so many thousands a year can be found out to give to the rich? would that hinder the public more than this? It is the goodness of the State indeed, to honour and confer gifts on high deserving men, but it is dishonourable and base for such to receive it, who neglecting the public good, seek their private gain, who would seem to be Saints and selfdenying men, yet forgetting their vows to God and men, care not though the poor and the oppressed sink, starve, and die, so they may live fat, and full, and free from those evils.  
Gifts are as bad as bribes, when Justice and great things are to be done in a Nation, for as a bribe blinds the eyes, and they shall never see the King in his beauty, 
Isay. 32.15. Eccl. 7.7.  who shake not their hands from holding of bribes, and despise not the gain of Oppression; so a gift destroys the heart, that the most public spirited man dares not think a good thought, much less to speak or act for common freedom and the good of mankind, while money stops the mouth, chokes and destroys the heart.  
They say indeed the time is not yet come, but is it a time to receive money? said Elisha: Oh say others, 
2 King. 5.26. Isai. 51.14.  you are to hasty, etc. but the captive exile hastened that he might be lcosed, and that he should not die in the pit, nor that his bread should fail: If these men were bamshed but for a year, or their Babes without bread for a day, they would not delay justice and mercy to men, seeing the Lord comes riding on a swift cloud, to judge and reign, and to hasten Righteousness, Isai. 16.5.  
Let Mercarius Politicus tell you the reason of State, and show you if men were religious ind●●d, that is, righteous, just, honest, plain, simple hearted people, they might quickly do what they say: what's that? Take away the iniquity of the Land in one day; the iniquity, that is, 
Zach 3 9  the oppression, etc. I will take it away in one day; how so spray?  
When God shall appear in men, 
See the Lord of hosts, or Army's defence, pag. 23.  and men act in the immediate power of God, when the power that God and man hath put into their hands is improved to the utmost, without fear of man, and with full confidence in God, oh what a world of good might be done in one day? all the proud enemies, oppressors, the unrighteous riches, the unjust gains, the great reveneves suddenly got, yea all the iniquity of the Land would be taken away in one day.  
This would be Gospel indeed, and glad tidings to the poor, and make all the oppressed in the Land to sing, for this is the everlasting Gospel which shall be preached, not in wordbut in power, not as the Gospel at first, in speaking, or preach, but in public actings, the everlasting Gospel shall go forth in the last times, as I shall hint anon, and another time (with God) more fully prove, that the preaching of the everlasting Gospel is not the ministry of man, nor is that Angel a man or Minister; but the Angel of the Covenant, Christ in us, God in our flesh, that is, God fully manifest in us shall minister himself to us, God shall minister himself to men, a pure Ministry of the Spirit shall be, the Spirit shall only minister both light and love among men, salvation, and strength, sufficiency, and fullness of all good things to the whole Creation at last.  
This glorious appearance of the great God and Saviour in men, is that which is most abhorred by Ministers and Pastors, three Shepherds, whom the Lord loathes and divides because they will not be drawn up to union, and love to mankind, to whom they are rather cruel, their throat an open Sepulchre, and their feet swift to shed blood; that is, they will speak no good will to man, but swallow down the most and destroy them, not owning all men as their own flesh, 
Isai. 58.7.  and God the eternal Spirit dwelling in them, therefore God divides the Shepherds with their flocks, dashing one against another, causing every man of them to eat the flesh of his brother, Zach. 11.9.  
True, it is but flesh and fleshly forms the Churches fight and contend for, the cause of all the contention is in the Shepherds or the Ministers, the Church-members, poor souls would be quiet, and come up again to walk in the Spirit; but because the Members will follow, not the Head, but their fellows, Members and Ministers, God gives them up to their King, v. 6. Who is that? Sure some chief Pastor who commands in Church and Commonwealth: Well, for this, God takes no more care of the Church, but divides them also; He breaks the Covenant which he made with all the people, v. 10.  
The Independent Church was built once on a Covenant, now being ashamed of that, they call it a confession, others an ragreement, God breaks all in pieces even the Covenant. First his staff, Beauty, that is, the unity of the Spirit, v. 10. then his staff bonds, the bond of Peace, for the brotherhood between Judah and Israel is broken, verse 14.  
How clear doth this appear in the present Churches, who by a Law call none brothers but such of their own societies, no Saint whatsoever, nor yet Christ were he among them would they call brother, unless he were of a Church way, and of theirs also, therefore the brotherhoood between Judah and Israel, (the Independent and baptised Churches) is broken.  
Great and marvellous are thy works Lord God almighty, 
Rev. 15.3.  just and true are thy ways thou King of Saints? How just is it for God to divide those Churches that divide themselves from Saints? How true is their division, when the very Brotherhood is broken?  
Oh love the brotherhood, saith Peter, 
1 Pet. 2.17.  that cannot be saith the Prophet, for there is nothing but wrath and wars to be among them, they must be divided and subdivided also: I will deliver the men every one into the hand of his neighbour, or fellow member, and into the hand of his King or Pastor, for such are called Kings in Scripture, 
Zach. 11.6.  Princes of the Sanctuary. Again, saith God, I will not feed you, that that dyeth let it die, and that that is to be cut off, let it be cut off, and let the rest eat every one the flesh of another, v. 9 that is, those fellow-Members who were more moderate and peaceable minded men, not given to common division, are yet destroyed and die in their spirits, by being in Church-fellowship, for God breaks the Covenant that he made with all the people, v. 19  
This is that I shown in the mountains from Ezekiel 37.3. That, All the people of God this day are a dead divided people, not only gathered Churches, but scattered Saints, these in their flesh, those in their forms and fellowships.  
First, they are as dry bones of the valley, yea, bones very dry lying in the open valley, the lowest part of the earth, and it is the open valley, every one above them who are on the hills may behold and see how dead and dry they are; very dry saith he, having neither skin, nor sinew, nor strength, nor spirit, nor yet flesh indeed upon them, not the letter of Scripture for any of their public Worships, common Prayers, etc. nor yet in their walkings doth the flesh Christ appear upon them in meekness and lowliness of heart, yea they are not so lowly and loving, as once they were, so humble and tenderly minded, so self denying and dying to the world. And as they are dead so divided into two sticks, Ezek. 37.16. 
See Zeph. 39 a pure lip and perfect love or union will not be on earth, till the earth or Church, in her divisions and defilements be burnt up with fire, which is Babylon's last plague, Rev. 18 8. then men will serve or worship God in Spirit, and with one consent or shoulder.  they are not now called branches, but sticks dry, sapless things without any show of spiritual life, yea with out hope to rise here on earth, as themselves confess, v. 11.  
But I have better hopes of you beloved, than yourselves have: All the Churches indeed shall fall but the Saints therein shall rise, Oh my people saith God, I will open your graves, and cause you to come forth out of your graves, v. 12.  
But there the people of God yet are, and this the Lord would have them know this day, although they will not that they are all in Babylon, dead dry bon●s, and divided sticks: Dead in their forms, divided in their fellowships, and defiled in both, Zeph. 3.9. But Babylon is yet divided into three parts, for since the Apostasy the Churches have been still divided into three parts, as the Greek and Latin Churches of old, and the African Church that made the third, there was the Eastern, Western, and Southern Churches: So in the North at the first Reformation, the Calvinist, Lutheran, and Anabaptists in Germany. Thus it is in England, the Prelatic, Presbiterian, and Independent Churches are Babylon divided into three parts.  
The Apostolic Churches or Churches of Christ were but one body, had but one Baptism, 
Eph. 4.4.  as there was but one Spirit leading all the Saints in one Church way, one way of worship, one Church government was among all the Saints, though there were differences between brother and brother, yea, between one Apostle and another, yet never was there a division between Church and Church as in Babylon this day, for the Spirit being then but one, kept the body in one Baptism. But now the Churches are become three bodies, and these have three Baptisms; Presbyterians baptise the whole Nation; Independents the children of believers only; the baptised Churches believers themselves: Here is Babylon in three parts: Again the baptised Churches are subdivided into three parts, one Church is for free will, a second for universal Redemption, a third count themselves more Orthodox in Doctrine, as the Church of England: Neither of these three baptised Churches dare communicate one with another, Oh Babylon! Babylon is fallen is fallen, for Babylon's fall is by division and confusion; 
Isai. 10.26, 27 judg. 7.25. joel 3.12.  the Prophet calls it, The slaughter of Midian, for the Midianites were destroyed by their mutual division. This another Prophet calls the valley of Jehoshaphat, for as the scattered bones lay in the valley, Ezek. 37.1. So the valley of Jehoshaphat hath some reference to the dry bones, and the divided sticks in Babylon.  
What's the valley of Jehosaphat? 'Tis the divided state of men opposing the appearance of God in his people. See 2 Chron. 20.23. there is Moah, Ammon, and Mount Seir, all three of kin to the true Church of God, which those three came against, as the present Churches pretend to the Primitive Church of Christ, which yet they oppose in the Spirit.  
Well, let us look into the valley of Jehosaphat, thither cause thy mighty ones to come down O Lord, saith Joel 3.11. Oh how many mighty ones, and high spirited men are come down to the valley of Jehosaphat, into divided Churches, Moah, Ammon, and mount Seir: First, two are against one, than one against another, for Moah, and Ammon, stood up against mount Seir utterly to slay and destroy, and when they had made an end of the inhabitants of mount Seir, each man helped to destroy one another, 2 Chron. 20.23.  
Thus it was with the Prelatic, Presbyterian, and Independent Churches, these two last stood up, utterly to slay and destroy the first both Root and Branch, and now they help to destroy one another, as Independent and baptised Churches both against Presbytery, and now these two against each other: Yea, the baptised Churches themselves are divided into three parts, are now in destruction by their own divisions: Sure it is by the anointing all this is done, the Spirit of the Lord in their flesh, which would unite doth now divide them, because they will not hear what the Spirit saith to the Churches.  
Therefore it is said before 2 Chron. 20.22. The Lord set ambushments against the children of Moab, Ammon, and mount Seir, etc. an ambushment in secret and sudden assault of an enemy unawares: Oh how secretly and suddenly hath the Lord come upon the Churches in their march and Churchway? how hath he divided them one against another, before they were ware of it. This is the Lords work, and the wonder of men, that men who are all godly cannot join in one Churchway? why they will not, they shall not, they cannot, for God divides them in Jacob, and scatters them in Israel.  
As this is Babylon's judgement to fall by division, so it is the judgement of God on the Churches, for in the valley of Jehoshaphat he sits to judge.  
That which I have heard to be Mr. Brightmen opinion, and Mr. Sterries since, was given into my Spirit long ago, that as the seven Churches of Asia, signify the State of the Apostolic Churches inclining to an apostasy: So Laodicea the last tipifies the latter Churches this day, who indeed shall be the last in the world, and the fall of all shall be first in England, for as Mr. Brightman holds Laodicea to be the Church of England, so the Churches here are Laodicea indeed, lukewarm, without heat, or the Baptism of fire at all, the Lord condemns the other Churches in some things, yet in something he commends them, but the Church of Laodicea he commends not at all, but condemns altogether, because she was well, and wanting nothing, no Church-order, no Ordinance is wanting to them.  
What's Laodicea in Greek, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but the judgement of the people, the people of God are judged indeed in the valley of Jehosaphat this day, by their mutual divisions to their utter destruction.  
Therefore thus saith the Lord, Three shepherds I cut off in one month. What's this month? Sure it is a Mystery. In general it is very shortly, as Junius before, for the Lord will now do a short work on the earth, 
Rom. 9.28. Isai. 19.1.  he comes riding on a swift cloud to judge; yea, the Lord is a witness toe, and a swift witness against the Churches, 
Mal. 3.5.  he comes quickly, and he will make but short work with them.  
I will not speak of the Popish Church which continued so many hundreds of years, look but into our own land in these last days, wherein the mystery of Iniquity hath been most manifest, not only by the Spirit, but by sensible experience, and the event of things in a very little time. 
The King could give them no more time. The Parliament gave them just so much.   
Prelacy upheld by Kingly Power continued about seventy years, enslaving the people of God, like Israel's captivity of old in Babylon.  
Presbytery reigned but three years and a half (the time of the Beast) by Parliamentary Authority, for no longer according to Ordinance their time was to last. 
The Army cannot give so much time as that, for time shall be no more Rev. 10.6. nor yet times, nor half a time, for that's the 42. months, the Dragon's time. Revel. 13.5.42 months being three years and a half, that is time, times, and half a time, time is one year, times two-years, and half a year is the half time which shall be no more saith John, 'tis now but a month, nor forty two, nor time at all.   
Independency is down in a month, that's a shorter time than the former, they are fallen before they rise, the whole Army cannot help them up again.  
But what is this month? It is that of the wild Ass in the Wilderness, the Lord compares the Church to this, Jer, 2.24. A wild Ass used to the Wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away, all they that seek her will not weary themselves, in her month they shall find her.  
What is the month that we may find the Ass, for men weary themselves in vain to seek her, she is so wild, and in the wilderness also, where she holds up her head, and snuffs the wind as she goes, neither will she be turned out of her way, yet in her month she is found; What's that! It is the month that she is ready to bear or bring forth, when she is full of pain and travel, when the wild Ass is in a suffering condition she may be found.  
Thus it was with the Churches; The Prelates thought themselves Preachers of the Gospel, how high did they hold their heads, and snuff the wind as they went, but when their suffering time came, the spirits of Princes were cut off, the proudest Prelate dared not open his mouth for his ears, that shown him an Ass, for if he had been as he said a Preacher of the Gospel, all the Parliaments of the world should not have stopped his mouth, but they had no more to say when they came to suffer, then without seeking a man might find them to be no Ministers of the Gospel, for their month was come.  
It was just so with the Presbyters, when in power with the Parliament, they also were as wild as the Ass in the Wilderness, as proud as the Prelates, and held up their heads as high, and opened their mouths (against heaven) as Ministers of the Gospel also, but when the month of their sorrows and sufferings come to an end, they will be dumb as the Ass, and as Bishops were, and unless God by a Miracle open their mouth, as Balaams' Ass to speak freely, the next countermand that comes from the Powers can silence them, or if they suffer the loss of Tithes, all their mouths are stopped at once, for their month is come, they are cut off by God, and can preach no more.  
Well, the Independent Pastors and Teachers their month comes (and that in one day as Babylon's plague did) I will not compare these wise men to the Ass in the Wilderness, yet truly they will not be turned from their way, 
Hos. 12.1.  but snuff the wind as they go (for it is wind that Ephraim feeds on) Oh, when will their month be? Whence can their sufferings arise, seeing the whole State, and the highest soldiery is for them? For all this they must suffer, all the world cannot save them, but what shall their sufferings be? Surely not from man, nor by man, but by the Lord God they shall suffer, as it is clearly foretold, Isai. 31.8, 9 The Assyrian is the last Oppressor, for Egypt was before. The Churches this day do oppress not only men in their States, Mic. 2.2, 8, 9 but the spirits of men, vers. 6. Yea, the Spirit of God also, vers. 7.  
The present Churches I look upon as the Assyrian the last oppressor that shall be in the Land, this is the Assyrian that shall fall? How! not by man, and the sword not of a mean man 〈◊〉 devour him, Isai. 31.8. How shall the Assyrians fall be then? First, by fear. Secondly, by fire. The sinners of Zion are afraid already, and begin to fly to their strong holds, and hope in an Army or arm of flesh, v. 8. What makes them fear and fly? Oh there is an Ensign set up in the Saints, v. 9 the glorious appearance of God in the scattered Saints makes the gathered Churches quake and fear; but where is the fire? Why it is in Zion, and his furnace in Jerusalem, v. 9 What is Zion but the Saints in whom God dwells, or in whom God discovers himself to be. Is he not in the Churches also? Yea, the Lord is there among them, the everlasting burn is in them, yea, they shall find and feel shortly that consuming fire to break forth upon them, and to burn up all their flesh and forms.  
This is the judgement of God still on the Churches, because they would hasten to a Churchway, not waiting for the Baptism of the Spirit, and of fire to set them in a Gospel-order, or to show them a higher glory to be revealed in them; therefore a fire shall come forth of their own bowels to burn them, that is the fire of his jealousy: Thus they are gone from one fire into another, as Ezekiel tells them, They shall go out from one fire and another fire shall devour them, Ezek. 15.7. they are gone out of the fire of the Spirit, the fire of his jealousy shall consume them, Zeph. 3.3. I speak not now of their persons but of that oppressive. principle and fleshly power, that's the Assyrian in them, as I said once, that of old the people of God were in Babylon, but now Babylon is in them, especially in the Churches called the oppressor, the golden City, Isai. 14.4.  
But see how the fire is come in to the Churches as we said before, there not only the Cedars, the tallest and highest members are burnt, 
Zach. 11.  v. 2. but all the mighty men (or gallants) are spoiled, even the Ministers or Pastors, for the howling of the Shepherds is heard on high, v. 3. etc.  
Pray observe in all the Proph●● what plagues are foretold to fall upon the Pastors and Shepherds of Israel; but especially Jeremiah, Ch. 25.34, 35, 36. where there is a great howling of the Shepherds and principal of the flock, for the day of their dispersion is come, or their division as we said before, Zach. 11.6, 9 Here they do eat every one the flesh of another, of his fellow or brother, as the Hebrew reads; thus the fellow-members fall out, and the brotherhood is broken between the Churches, v. 14. Why? because their Shepherds are cut off in one month; what's that? we have said already 'tis the day of their sufferings.  
But there may be another sense of this month, according to that of the Prophet, Hosea 5.6, 7. They shall give with their flocks to seek the Lord, but they shall not find him, he hath withdrawn himself from them; they have dealt treacherously against the Lord, for they have begotten strange children, now shall a month devour them with their portions; There are strange men and women Church-members this day, strange children indeed; I'll say no more of them, the wicked sing, a wonderful and horrible thing is committed in the Land, that is, in the Church: what is that? read Jer. 5.26, to 30.  
But what is the month here? Is it not some change think you, as the Moon doth every month? Sure the next change or turn of things will overturn all the Churches, for a third overturn will be: 
Ezek. 21.27.  The first was of Kingly Prerogative by the Parliament, than the Prelates fell; the second was of Parliamentary Privileges, when the Army came up to purge it, than Presbyters fell: there will be a third overturn, whether for better or worse I know not, yet I hope well of the Commonwealth, and Rulers thereof, but down go the ruling Elders with all their Churches, the very next month, when a change of things will be.  
But thirdly, May not this month be another thing, yet something more? 
Psal. 119.96.  (for the Commands of God are exceeding broad, and there is a mighty breadth, height, and length in the least word of his) what is the month? Is it not the new Moon spoken of so much by the Prophets, as a type of that new Moon and Sabbath which shall be in the new Jerusalem, Isai. 66.22, 23.  
What is the new Moon then? Truly to me it is new Light, as our life in God alone is the Sabbath there spoken: oh how terrible is this to the Pastors and Teachers to look for new light, much more to look on it, it will dazzle and destroy their sight, and make them stark blind, and also dumb, as we shall see anon.  
Every month we know the Moon receives new light as we call it, than the new Moon, though it be the old still; so the new light is nothing but the old, even the everlasting Gospel, that glory hid in God before the world, will come forth in men at last; yea, that old light of Law and Gospel-Churches, which hath been hid and darkened by the Apostasy, shall be more fully known, and come forth from all that traditional knowledge of God which is yet received by men, Rev. 10.23.  
Oh this month will be a day of doom to the Churches, the new Moon, this new light, will darken them at noon day; pray read Amos 8.9. where there is a greater than this years Eclipse, the earth is not only darkened at noon, but the Sun goes down, and sets at high noon: What is that? When men think they are in highest light, as Churches look no higher, God doth suddenly darken them, and makes them also dumb, verse 11. for there is none left to preach the Word, being no more to be heard from North to East, verse 12. from Scotland to England and Wales.  
Why is all this wrath think ye? The end is come upon my people Israel, that is the Church, verse 2. then there is the howling of the Shepherds, and their silencing, verse 3.  
This is wrath indeed, but what is the cause of all? Sure first because the Churches take no care for the poor of the Land, verse 4. they may look to their own poor, but the poor of the Land are swallowed up by their silence, and made to fail, for the Ministers will not open their mouths, nor speak a good word for them to the present Governors, who doubtless would and will help the poor at last, though never moved by the Churches.  
But secondly, They cannot abide new light, therefore darkness comes as we said, when will the new Moon be gone, say they, or as the margin reads, the new Month? this kills the Pastors and Teachers, this one Month cuts them off by God.  
But why would they have this new Moon gone, and the Sabbath past? Oh that they may sell Corn, and set forth Wheat, verse 5. for there is no buying nor selling, nor a stitch of work to be done on the Sabbath.  
Wheat, what is that? What is the Chaff to the Wheat, 
jer. 23.28.  saith the Prophet? Wheat sure is the pure Word, called the fat of the Kidneys of Wheat, and so the pure word is, 
Deut. 32.14.  it is the finest fattening thing that man can take, that immontall seed of the Word, when it is sincere, spiritual, and pure, how precious, and how powerful it is? But what is the Chaff to the Wheat? Chaff hath the form and fashion of Wheat, but it goes away with the wind, yea, the Fan of the Lord, or any sufferings from men, as I said before, blows away the Chaff, both the Word and the Preachers of it.  
But suppose it be Wheat that they sell? it is but the refuse of Wheat, as themselves confess, Amos. 8.6. what lean, low, and legal teachings do our Preachers of the Gospel set forth and sell? it is but the refuse of all, that which good Mr. Perkins, Doctor Preston, and the rest of those pious men left behind; it is not their spirit these men speak with, it is but their words, or the language of old Writers in a new dress.  
Nay most of these Pastors or Preachers of the Gospel can go no farther than the flesh of Christ, 
A chief one of the Army would once usually say, that the flesh of Christ, and letter of Scripture, were the two great Idols of Antichrist. john 6.63. Heb. 4.12.  and the letter of Scripture, as for that eternal Spirit which dwelled in the one, and which spoke in the other, they know not; the flesh profiteth nothing, saith Christ, it is the Spirit that quickeneth, the words that I speak are Spirit and life: where is that spiritual, quick, and lively words? Spirit and life itself ministered to men, and in them?  
Is it not the refuse of Wheat that they sell? when all that is sold by them is not worth the knowledge of a Christian? Henceforth, saith the Apostle, know we no man after the flesh, yea, though we have known Christ after the flesh, yet now henceforth know we him no more, 2 Cor. 5.16. We know not Christ now, saith he, but God in Christ, verse 19 for so Christ would be known, only as the Father's Image, 
joh, 14.9, 10.  he that sees me sees the Father, if thou hadst known me thou wouldst have known the Father, it was God even the Father who was all in all in his flesh, who did all, and spoke all, in him, and by him; he was indeed the way to the Father, not that men should stand still in Christ, as I said before, but by him go to the Father, and with him dwell in God; so he was the truth, because the everlasting Father, 
1 Pet. 3.18.  the only true God, sent the Son, or came forth in flesh, and crucified it also to himself, to bring men to God, and thus Christ was the life, and our life also.  
For indeed, all the life, knowledge, and faith of a Christian, by Christ as the way, doth tend and end in God, 1 Pet. 1.21. Yet this is not all, and yet this the Pastors and Teachers know not; 
2 Cor. 5.17.  for if any man be in Christ he is a new Creature, or as the Greek reads, a new Creation; why, the greatest of them all go no higher than the first Creation, as I said before.  
But again, God in Christ, and Christ in men, is a Mystery yet that none of the Ministers of Churches can manifest to the world, those hidden Mysteries, and Secrets of heaven, that high Mystery of God even the Father, and of Christ, and the Mystery of the Gospel, these Ministers of the Gospel know not, as I shall show (with God) another time.  
But now see what Merchants we have in the world, mark it, they sell Wheat, nay, shame upon them, they sell the refuse of Wheat, and sell it; for what? at the highest rate that ever was, the refuse of Wheat, an old Sermon, that is even mouldy with lying by, they will not part with without a price, yea, they sell it them at a dear rate, none will preach now under a hundred pound a year, teaching is turned to a mere Trade, he that will give most shall most Gospel, under the Law all the Priests had but the like allowance, Gospel-Ministers preached freely, yet wanted nothing, now men will not trust God, but must have beforehand, some twenty shillings for every Sermon they make, some forty shillings a Sermon, yea, there are Pastors and Teachers in England, who have four pound for every Sunday Sermon, besides four pound every week, for government and gaudies, or eating good cheer.  
Do not these make merchandise of the Word of God? are not these the Merchants which John speaks that shall shortly cry, alas, alas? Rev. 18.15. 
Rev. 18.15.   
Was there ever the like heard in the world, that the refuse of wheat should be sold so dear by Divines and Spiritual men?  
Spiritual men said I? What they who are employed in Secular and Martial affairs?  
I do not blame the Governors of our State, for setting such honour and preferment on the heads of Pastors and Teachers, Constantine did more, yet more mischief followed, and the Church as they say, fell asleep in Constantine's lap, so I wish the wise and godly Governors of the Commonwealth to consider:  
I pray consider, is it according to the order of the Gospel, 
Acts 20.28.  that Pastors should leave their own Church-fellowships, and turn fellows of Colleges? Is it according to the Gospel that Pastors should become Princes and Precedents, Deans and Doctors? Is not this a secular employment? and this in the hands of spiritual men, is but the Instruments of a foolish Shepherd, as the Lord General Cromwell excellently words it.  
This is the great hand of God, and worthy of the consideration of all those (Ministers) who taking into their hands the Instruments of a foolish Shepherd, to wit, meddling with worldly policies, and mixtures of earthly power, to set up that which they call the Kingdom of Christ, which is neither it, nor if it were, would such means be found effectunll for that end, and neglect or not trust to the word of God, the sword of the Spirit, etc. A Letter from Dumbar, p. 11.  
That this is not a spiritual but a secular power, or earthly mixture appears because an University is properly the School of Nature elevated and improved by Art, not by Religious forms (though the power of it be precious) but by excellency of learning which Pastors and Teachers are not much acquainted with, so were fit men.  
Again, It is a very sad Omen when Ministers of the Gospel, and Pastors of Churches creep so fast into Colleges, not only because the prosperity (or ease) of fools destroys them, 
Prov. 1.32.  but it is the Geneva Note on Acts 6.12. That the first bloody Persecution of the Church of Christ sprang up and began from a company of Priests by the suggestion of University Doctors.  
But we are gone too far from Market, we heard before their selling the refuse of Wheat for Silver; 
Amos 8.6.  I tell you there is more in that Verse: They buy the poor for Silver, and the needy for a pair of shoes: Or as the same Prophet speaks, 
Amos 2.6.  They sell the righteous for silver, and the poor for a pair of shoes. That is, if there be a righteous poor man that seeks the public good of the Commonwealth, or the good of mankind, they will either keep him poor, or make him rich, they will stop his mouth with a piece of silver, or send him away in a pair of shoes. What's that? set him in a good office, or gainful employment, that's a pair of shoes that many an honest heart is bought and sold for.  
I wonder that the Prophet should say of God, Thou hast forsaken thy people the house of Jacob, 
Isai. 2.7.  etc. Why? Their land is full of filver and gold, and there is no end of their treasures.  
Truly it were well the tidings had been true, That we Christians would have no more silver and gold from the Indies, than gold should not be our God: But now I fear me that Mammon is not only the god of the world, but the god of Churches also, yea many good Christians make Mammon and money their God.  
In the Apostles days, The love of money was the root of all evil, it lay close in the Earth, but now it is risen to a Tree all men may see that money is most loved by good and bad alike. 
Ezek. 7.10.11   
Paul speaks of a cloaked covetousness, 
1 Thes. 2.5.  it was much covered and kept close then, because indeed the Churches were so pure and poor, but now covetousness walks abroad by day without any cloak stark naked, that all do see and cry shame on the Saints this day?  
Oh the hour of Temptation is come upon all them that dwell on the earth; True, that dwell on the earth; yea, 
Rev. 3.10.  those who dwell in heaven are tempted with it also, the glory of the world was the last and greatest of all Christ's Temptations, Matth. 4.8.  
I do not envy your greatness (God knows) but pity your goodness that is so besieged with greatness and Worldly glory, with Silver, and Gold, and Money, and more than heart could wish, 
Psal. 73.7.  the Lords and Nobles of old could do better with it because Gentlemen born, but when so much money comes into the hands of poor Saints, oh, how they hold it, and hug it, and hunger after more, as dogs after dry hones. Woe, woe to the Churches, and Christians this day. Truly Friend, I was forced as first to speak, then to write, so now to publish these things to the world.  
I would much rather have been at home, and sat in silence, yea better had it been for my flesh and family, if I had (as I said) even enter into my chambers, 
Isai. 26.20.  and shut the door upon me until the Indignation be overpast, that is, till all the seven Vials full of wrath be poured forth; there is wrath enough on the Churches already, their own divisions would destroy them quick enough; and why then must I come forth like a fool, and put my head between their blows.  
But yet God hath appointed a worm to pour out wrath on the Churches, to pour out wrath, and yet in love, to lie under the same wrath with them, and for their sake to suffer this, for he that kills with the sword, shall be killed by the sword, Rev. 13.10. 'Tis not my happiness then, but Woe is me my mother, that thou hast made me a man of contention to all the earth, 
jer. 15.10.  etc. First, to Prelates. then to Presbyters, now to Independent Pastors and Teachers; It is my mother the Church hath made me thus, for my Father's Spirit, the promise of the Father in me doth teach me better things.  
There are better things indeed that the Saints should wait for, things above Law and Gospel-order, if it were as it was, 
jer. 50.45.  but is not, things which neither Prophets, nor Apostles attained to, yet both did write of, and wait for, 
Rom. 8.21.  the glory to be revealed in us, the glorious liberty of the sons of God, and of the sons of men also, even of the whole Creation; 
2 Pet. 3.13.  the new Heaven and new Earth, the new Jerusalem, 
1 joh. 3.2.  the appearance of the great God in us, when we shall be like him, and see him as he is, see his face, and his name on our foreheads, 
Rev. 22.1, 2, 3, 4, etc.  when there shall be no curse, nor crying, nor death; but the tree of life in the midst of us, the River of life, clear as Crystal proceeding out of the Throne of God and the Lamb that is in us: 
Zach. 14.8. Job 20.17. joel 3.18.  These are the living waters, the Rivers and Brooks of butter and honey the Prophets speak of, yea, the mountains dropping down new wine, and the hills flowing with milk is more than was in Gospel-times, 
Acts 2.  the new wine, the Spirit which the Apostles were drunk with at first, was but the first fruits, but a taste of that which shall be more fully drawn forth in the last days, 
Zach. 9.15. Rev. 19.6.  when men shall drink and make a noise as through wine, and be filled with bowls, etc. yea, make a noise as of thunder, being the voice of much people in heaven, and of many Allelujahs. Those who shall sing and speak really and indeed these gladtidings to men shall not want money nor means, for City and Country (and Kings too) shall contribute their glory to them, the City Merchant shall give them food and raiment, Isai. 23.18. and Country Farmers shall serve their wives and children to blow sow, and reap for them, Isai. 61.4, 5, 6, and 9 verses, yea, the Lord God himself will be ready as a servant, 
Isai. 45.11. Isai. 58.9.  to wait on them at their command, and at their call (Here am I, saith he) to those who undo the heavy burdens, and let the oppressed go free, and break every yoke (from men's states and spirits) this the everlasting Gospel will do, Isai. 58.6, 7, 8, 9, 12. verses compared.  
This is also the Sabbath before spoken of (which the Ministers there wish it were over) not only to cease from our own works, but from speaking our own words, 
Heb. 4.10. Isai. 58.13.  or from speaking words as the Hebrew reads, v. 13. 
Heb. 22.19.  The Law indeed was a voice of words, and the preaching of the Gospel at first, was in this far below its own light, at least below that glory of the everlasting Gospel at last, which shall not be in words or speakings, 
Rev. 19.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but in the righteous actings of men, the righteousnesses of Saints, Rev. 19.8. The Angel who is to preach the everlasting Gospel, is no particular man, or men (as in the Gospel-Ministry at first) but the Spirit itself, even the glorious appearance of the great God in Men, and in Magistrates first shall Minister that light and love and glory to be revealed in us. Thus the Angel flies in the midst of heaven, etc. Rev. 14.6. the other Angel v. 7. is another appearance of God in men. 
Revel. 21.24.  For as the Kings of the Earth bring their glory and honour to the New Jerusalem, (that of the New Jerusalem being the sum of the everlasting Gospel) so these Kings of the earth who shall be, are the ten Kings who burn the whore's flesh with fire, Rev. 17.16.  
The ten Kings are not a Kingly power, for Monarchy will never burn Ministry, (the whore's flesh) but such a government of men, who have received no Kingdom as yet, but receive power as Kings one hour with the Beast, Rev. 17.12. as the two Beasts are false Ministry under several forms, so the Beast here is the second Beast, (
* The Beast and the false Prophet were taken, etc. The Beast is the first Beast, the false Prophet is the second Beast who did Miracles.  called the false Prophet, Rev. 19.20.) who hath two horns like a lamb, this being the purest Ministry, and most like Christ, though indeed of Antichrist, doing and speaking as the Dragon and first Beast did, Rev. 23.11, 12.  
To this second Beast the ten Kings with one mind give their power and strength, 
Rev. 13.14. Rev. 19.20. compared.  and make war with the Lamb, oppose and persecute the high appearance of God in his suffering Saints, who are said to be with him, who also by suffering shall overcome at last, both the Beast and ten Kings with him, Rev, 17.13, 14. compared with Revel. 12.11.  
The ten Kings being thus overcome by the Spirit of the Lord in his people (and by the same Spirit appearing in themselves) shall hate the whore (with the Beast) and shall burn her flesh with fire, Rev. 17.16.  
But before this (as I said) they had given their power to the Beast, the reason why they gave it is strange, and should still all the murmur of men: For God put it in their hearts to fulfil his will; and to agree, and to give their Kingdom to the Beast, until the words of God shall be fulfilled, Rev. 17.17.  
When the words of God are fulfilled, than the woman (that whorish spirit or dependence on Men and Ministers which reigns over the Kings of the earth) the ten Kings shall burn with fire, that is, by the power and Spirit of the Lord God appearing in them as Fire.  
These ten Kings then seem to me to be a State Government (like ours) who have no Kingdom as yet (not yet settled) though the Beast may make them believe they are Kings for an hour, for that little time of the Beasts reign over them, but the Kings can do nothing, they can do no more nor longer, than the Lord puts in their hearts, as was said before, therefore when the Word of God is fulfilled, and his time accomplished, The ten Kings (though formerly ruled by the Beast, and loving the whore, yet now) hate her, make her desolate, and naked, eat her flesh, and burn her with fire, Rev. 17.16, 17.  
[How beloved were the Bishops or Prelates to most of the present powers, in whom yet such a Spirit since appeared, that hath burnt up all those, and will them that follow.]  
Those Kings then who bring their glory and honour to the new Jerusalem, are the ten Kings, and these ten Kings are the Christian Magistrates (it may be ours) for as the Nations of them that are saved are joined with them, Rev. 21.24. so these three Nations I believe will be the first saved one's in the world, from Monarchy, and Tyranny, and Babylon's captivity, from all Oppression and Bondage on men's States and Spirits.  
The sum of all is this, That the Appearance of God in the Christian Magistrate also, will go forth as the flying Angel, etc. 2. That fire whereby they burn the Whore's flesh; is the Spirit of the Lord God in them. 3. That Spirit which appeared in the Ministers of Christ preaching the Gospel at first, will now appear in the Christian Magistrate much more at last. 4. As the Magistrate is the Minister of God, 
Rom. 13.4.  and the only true Minister now (there being none in the Church) so God in the last days will first appear with power and glory, not in the Church, but in the Commonwealth, not in Ministers at all, but in the Magistrate both Civil and Martial.  
The Lord will save the Tents of Judah first, Zach. 12.7. And the Governors of Judah shall say in their hearts, the 
* The Inbabitants of Jerusalem are those who have the high discoveries of God dwelling in them, these are the strength of the State, the Chariots and Horsemen of Israel, as the General speaks anon.  Inhabitants of Jerusalem shall be my strength in the Lord their God, verse 5. Again, I will make thine Officers peace, and thine Exactors righteousness, etc. Isai. 60.17, 18.  
Indeed if any man doth but observe and follow the footsteps of the Almighty this day, in his ways and wonders among men, his glorious Appearance, and his Power, and Goodness in this Land hath been most visible to, and by the Magistrate Civil and Martial, at home and abroad, both by land and sea, etc.  
Alas, what have the Ministers done, but undone themselves and others? and still like to undo the whole Nation, as the Prelates in the first war, the Presbyters in the second war, and though a third war will not be, yet the prosperity, peace, and happy proceed of the present Powers, how had the Independent and Baptised Churches like to hinder? how saucy and insolent were they about a new Representative? yea, no Parliament men, but Church-members, or chosen by them, was once in print: it is more observable, those Churches who could never communicate, nor come together before, became as one Congregation, to divide and undo the Commonwealth if possibly they could.  
Well said noble General again. We pray you own his people more and more, for they are the Chariots and Horsemen of Israel, disown yourselves, but own your authority and power to curb the proud and the insolent, such as would disturb the tranquillity of England, under what specious pretences soever; reltive the oppressed, hear the groans of the Prisoners in England (when Lord God holy and true, and a Treasury for the poor?) Be pleased to reform the abuses of all Professions, and if there be any one that makes many poor to make a few rich, that suits not a Commonwealth: 
* Heu quantum est in Rebus inane? that is, A thing well said, then done, when power is in thine hand, Would bless thy soul, wife, children, and the land.  very well said indeed. The Lord General Cromwel's Letter from Dumbar, pag. 10.  
How many men are made poor, by making a few Ministers rich? therefore there is but little good done by the greatest Ministers this day in England and Ireland; their whole work is in calling men to Church, not to Christ, in converting Saints, not Sinners: alas man, it is not the Gospel, but thine own gain thou most lookest after.  
That which you hear of so many called in Wales, is not so true as the report, it is but to Church that multitudes run, and most to the waters, but alas poor souls, they are still as simple and earthly as ever they were, as ignorant, carnal, and covetous, as little power of godliness, or knowledge in the Mystery of Christ, self-denial, sincerity, and singleness of heart: oh they are more double and divided, that light and love which was formerly in Wales in good Mr. Wroth's days, is dead with him, and quite darkened.  
When will the Lord take away the reproach of his people from off all the earth? Isaiah 25.8.  
They know not to do right, saith the Lord, who store up violence and robbery in their Palaces, Amos 3.10.  
Are ye not as children of Aethiopians unto me, oh ye children of Israel? Amos 9.7, 10.  
He is Canaan (saith the margin) or a Merchant, the balances of deceit are in his hand, be loveth to oppress, Hos. 12.7.  
What Merchants the Ministers are of the Word we have heard before, and what Merchandise Church-members make of the World, the world will see very shortly.  
Truly in all that I have said, 
Psal. 37.15.  I do not condemn the generation of the Righteous, but the generations of Vipers, who under forms of Religion eat up their Mother's bowels, even the power of Righteousness, the Church of the firstborn, yea, Jerusalem that is above, which is free, and the Mother of us all coming down from God out of Heaven, these men and Ministers would hinder and hid in the Earth.  
Again, I do not judge the Governors of our State, nor State Ministers, sent forth by the power of man, to civilize and teach the people, to instruct the Nation in peace and holiness, and in 
* There being now no Ministers of the Gospel who can go forth freely to the world with power from on high; State Ministers will never do good till they gain the hearts of the people to the present Powers, in whom God hath so visibly appeared, that men cannot; choose but see and be convinced; that there is yet more good to be done by them, and for us, in God's due time.  honourable thoughts of the present Government, which (though yet clouded under particular corruptions, and crooching under its own greatness) will ride on prosperously through the three Nations, and rise above all the Nations round about, in spite of all their threats or attempts, yea, (though there may be a black month) yet the glory of the Lord shall cover it, till the glorious liberty of the Sons of God (and of Men also) shall arise as the Sun in this Land at last, as the first fruits of freedom, and healing to the world, Rev. 21.24. Rev. 22.2. compared.  
Lastly, Let no Independent Pastor, nor Presbyters, professing themselves Ministers of the Gospel, dare to meddle any more with Tithes, forced Contributions, or Consolidations, nor make a gain of Godliness, 
1 Tim. 6.5. 1 Tim. 3.3. jude 11.  nor a Trade of Teaching, because the Servant that knows his Master's will and doth it not, shall be beaten with many stripes, Luke 12, 47. that is, the Lord Christ will strip you, and whip you round about the Country.  
Surely I come quickly, Amen, even so come Lord Jesus, oh how suddenly is he come to his Temple? truly brethren the Lord is come, and now making a Scourge of 
* The least Christians shall scourge the greatest Churches. jer. ●0. 45. john 2.15.  small cords, to drive the money changers out of the Temple.  
The vile person shall be no more called liberal, nor the churl said to be bountiful.  
But the vile person shall speak villainy, and his heart will work iniquity, to practise hypocrisy, and to utter error against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail.  
The instruments also of the churl are evil, he deviseth wicked devises to destroy the poor with lying words, even when the needy speaketh right.  
But the liberal deviseth liberal things, and by liberal things shall he stand, Isaiah 32.5, 6, 7, 8.  
FINIS.