deâ—â—uctâ—ve â—wayes against Mâ—gistracy and Authority if any of that partie and their servants had been found in one insurrection after another with their swordâ— pistols and other Armâ— in profest opposition to the Parliament and Mâ—gistracy of the Kingdomâ— and Citie as these have been how would Sion Colledge-men have beaten the earâ— of their hearers with it how would they have cryed out in their Pulpits This is a second Muâ—sier these are your sectaâ—ies your Anabaptists yâ—â—ur Independents these are they that wee often forewarned you of and told you how they despâ—sed Magistracy and Government the noise of Munster Munster Munster would have so filled the pulpitâ— and presses that we should have heard little else from them but we hopâ— their mouths are for ever stopt from their Munster clamâ—rs againe howsoever they have furnished men with a sufficient reply to them for time to come about that businesse In the fifth Article of the Covenant wee swear that each one of us according to our place and interest endeavour that England and Scotland may remain conjoyned in a firme peace and union to all pâ—steritie c Whether these men observe this Article we leave to the judgement of those that observe the many expressions that fall from their lips from day to day asserting that the presbyterie will never be setled in this Kingdome untill the Scots come to settle it here especially those passages from Mr. Jenkins spoken at that very time as hath been said when jealousies and feares were raised in mens hearts of a breach between the two Nations Lord wee thank thee for any hopes thou hast given to make-them speaking of the Scots further instrumantall for the advance of thy truth amongst us LORD BLOW VP THOSE SPARKS INTO A FLAME if this be not an Incendiary in the very latter we know not who is or can be an Incendiary and so Mr. Cawton praying for the Scots Lord give them a heart said he to settle a reformation amongst them and also amongst us and QVASH ALL THOSE THAT SHAL RISE VP AGAINST THEM TO HINDER THEM Whether this be a keeping this Article of the Covenant all things considered let indifferent men judge In the sixth and last Article we engage to defend all those that entered into this League and Covenant in the maintenance and pursuance thereof not suffering our selves by any means to be divided or withdrawn from this blessed union or conjuction but that we shall all the dayes of our lives zealously and constantly continue therein against all opposition c. And what we are not able our selves to suppresse or overcome we shall reveale and make known that it may be timely prevented or remâ—ved All which we shall doe as in the sight of God Whether that these men can say as in the sight of God that they have kept this Article that they have zealously and constantly continued in the observatiâ—n of this Covenant and the main and principall ends thereof viz. the promotion of the glory of God by the pâ—opagation of faith and love among brethren the uniting all the well-affected party of both kingdomes against the commâ—n enemies the power and interest of the supreme Juâ—icatories of both Kingdomes especially the Parliament of England let the generall strain and daily course of their publick prayers and Sermons declare and let heaven and earth judge who they are that are Covenant-breakers the Parliament of England or Sion Colledge we scarce ever heare them mention the Parliament of England in pâ—ayer or Sermon but with some disparaging reflection upon them as covenant-breakers men that build their own houses but suffering Gods House that is Sion Colledge to lye waste that they have slighted the affaires of Jesus Christ and reformation and thâ—refore the Kingdome slight and scorn them not regarding their Orders and Ordinances when the truth is these Ministers have put principles into the people leading them into such contempt of the authority of Parliament It cannot be denied but the characters of flesh and blood we mean failings and weaknesse have been seen upon them but it is the property of a Cham to detect his Fathers nakednesse in the face of his brethren and among their failings we know none greater than a permission of such daily affronts from the pulpits in the face of the people as these men offer them without controule It is a very poore and unthankfull requitall of all that the Parliament hath done for them hath not the Parliament freed them from the yoke of Episcopacy Ceremonies high Câ—mmission court cast out others from their places in the Citie for scandall and malignity and put them in their roome given them all just encouragements to preach the Word suffering nothing to disturb them onely hindering them from disturbing their brethren as holy harmlesse usefull faithfull as themselves and yet as Haman in the like case they cry out All this is nothing so long as Mordecâ—i sits in the gate and will not dare not cannot in conscience bow unto them submit unto their yoke and bondage And hence it is that they are thus complaining of that people whose lawes are contrary unto them seeming to resolve to shake the very foundations of the Kingdome but they will roâ—t them up It is true they charge them with many grievous and bitter things but their proofs are like those that charged Christ alledging many things but able to prove nothing against them and yet represent them so unworthy as if the very permission of such to live was the great sinne of the Parliament and that for which God wil reckon with them even in blood these are the Heretickes Schismatickes Sectaries the non-suppression whereof they cry up to be the cause of the judgements of God upon this land but did they search the Scriptures with a single eye they might finde other matters to be an indication of Gods wrath upon a land namely the sinnes of their Prophets and their Priests their Shepheards their Watchmen their Pastors and their Teachers that bite with their teeth because men put not into their mouthes and he that putteth not into their mouthes they even prepare warre against him Mich. 3. 6. It is not unknown unto themselves that of all sorts of people in a land and nation the holy Scriptures declare the sinnes of that sort of men to have constanâ—ly as chiefe a hand in pulling down judgements upon the whole people as any other sort whatsoever and it is known unto us that of late the men of that Order viz. the Prophets and Priests c. have venomously bittâ—n the Parliament and Army with their teeth and tongues togeâ—her in respect of their repute and good name more than any other sort of malignants whaâ—soever have publickly done they frequently complain that we are without government the case being with us as it was with Israel at that time when there was no King in Israel every man doing that which was right in his own eyes
from the dunghill who doe governe the Kingdom almost If so first what mean you by DUNGHILL MEN Secondly what by their governing the kingdome almost Do you mean men of base that is of mean and low bird your phrase raised up from the Dunghill doth intimate so much if it be so this is no new thing under the Sunne Was it not but as yesterday when BASE MEN intiruling themselves of the Tribe of Levi did govern the Kingdome almost and such as you Mr. Calamy did not onely subject themselves unto these base mens Injunctions ready to lick the dust at their feet by conformity thereunto but provoked the people unto a base submission unto their arbitrary Prelaticall government which plant of Rome is not so rooted up by Parliament and people Orders and Ordinances Vowes and Covenantr but a stump thereof is still remaining in Sion Colledge Lndon which like the Bramble contends for government and strives for the Crowne as if it had entred into a sacred covenant or resolution that it would reign as King and sit in the Throne though it made its way through the blood and misery of Parliament and people shaking the peace of the kingdome and removing its foundations out of their places And hence it is that like Absoloms snares of promising to doe justice to the people would they set him on the Throne thereby accusing the government of his father David we are so early solicited morning after morning with bitter invectives against Parliament and Army to withdraw the affections of the people from them and in true construction to advance basemen to governe the Kingdome almost But secondly by men from the Dunghill doe you mean men of corrupt dispositions that is men that will basely dispence with their principles of light knowledge and understanding who for fleshly ends and carnall interests doe things unworthy their own judgements and consciences what is this any more than hath been we have heard of Mr. Edmond Calamy we doe not know whether you know the man for some men doe not know themselves who in the times when the Priests did beare rule did subject to unworthy men who did govern the Kingdome almost obeying their Lawes Canons Injunctions Orders and Ceremoniâ—s we say not wearing the Surplice reading the Service book crossing in Baptisme c. which many honest and godly Ministers in those dark dayes did likewise performe but reading the second Service at the high Altar preaching in a Surplice and Tippet bowing at the name of Jesus and so zealous an observer of times and seasons that being sick and weak upon Christmas day yet with much difficulty got into the pulpit declaring himselfe there to this purpose that HE THOUGHT HIMSELF BOUND IN CONSCIENCE TO STRIVE TO PREACH UPON THAT DAY LEST THE STONES IN THE STREET SHOULD RISE UP AGAINST HIM And yet upon the wonderfull turne of the times ejection of Episcopacy and advance of Presbytery did presently and without delay not onely assert the same but instructed the people in Presbyteriall principles after such a rate of confidence and skill as if his education and condition had been some Superintendent among the Presbyterian provinces of the reformed Churches beyond-seas and not such a notorious conformitant unto and notable stickler for the Prelats fooleries in the county of Suffolke in the kingdome of England Would you not think Mr. Calamy that such a man once truly touched with the divine sence of former vanities could hardly if ever be bitter and rigid against his brethren for non-conformity to unknown Presbytery Did not many poore illiterate men reâ—use conformity to such idle vanities chusing rather to suffer afflictions with the people of God than to enjoy the benefit of such conformity with the troubles of their consciences for a season may we not thereby clearly perceive that unlearned men of low parts and cognizance in the things of the Gospel may see into some things of that nature which learned men yea Ministers themselves of no small name for eminency and greatnesse may not be able to understand which may be a continuall biâ— and bridle in the lips of those who are calling for fire from heaven and the sword of the Magistrate to suppresse and molest their conscientious brethren for their non-conformity to their judgement in Ecclesiasticall discipline For may not he that was ignorant of the will of God in the times of Episcopacie be justly suspected for weaknesse and mistakes about his most perfect will in the dayes of Presbytery especially when the most pious godly and learned men of the kingdom have engaged themselves with all their might for severall yeares together to find out the will of God herein and cannot come at it If Mr. Calamies old conformitie to Episcopall ceremonies was at that time against the light of his judgement and conscience though we will not say such an one is a Dunghill-man but Christianly allow for the manifold temptations which may surprize him in those persecuting dayes knowing our selves to bee but men not having yet attained the resurrection and therefore we consider our selves obnoxious to the like tempâ—ations And as the Moon is not to be defined by her spots gold by its drosse the Jewell by its flawes and Peter by his deniall of his Master and Mr Calamy by his former conformity yet Mr. Calamy himself if truly touch'd with the feeling of his former infirmities and graciously sensible of the mercy obtain'd would he but suffer the consideration hereof to work genuinely and naturally in him is the most competent Judge to accuse arraigne and sentence himselfe for his former vanity and not inveigh against abuse and traduce his brethren for Heretickes Sectaries Schismaticks according to the example of the Doctors of the Prelacie for non-conformity to his new Presbytery For can we beleeve that that spirit which made Peter to weep for denying his Master and Paul to judge and sentence himselfe for persecuting the Church and his old conformity to the Scribes and Pharisees will suffer Mr. Calamy to run a contrary course viz. to vex and gall his weak brethren for their present refusall to Presbyterian subjection Was Mr. Calamy a man and therefore fallible in the times of Episcopacy And is he a â—od and cannot mistake having attain'd unto the state of Presbytery Againe is it not base for men to pretend one thing and practice the contrary to deale with the Parliament or Army as Ehud did with Eglon in words to pretend a salute and yet to stab them at the heart aâ— the same time or as Judas did with Christ to pretend a kisse and to betray them into the rage malice contempt and scorn of the people at the same time But secondly what meane you by governing the Kingdome almost Is it in plain English thus The Army governes the Parliament almost the Parliament governes the Kingdome therefore the Army men raised up from the Dunghill doe governe the Kingdome almost If it should be so
Ireland in Doctrine Worship Discipline and Government according to the Word of God and the example of the best reformed Churches and shall endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in Religion Confession of faith forme of Church government Directory for worship and catechizing that wee and our posterity after us may as brethren live in faith and love and the Lord may delight to dâ—ell in the midst of us First What is here for Presbytery especially a vexatious Presbytery a briery thorny persecuting Presbytery Wee have engaged our selves for the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and government doth that justifie your railing against your brethren and your charging the Parliament with Covenant-breaking as Mr. Cawton and that peremptory Mr. Jenkins have done in expresse termes What an affront is this upon our brethren of Scotland as if the Doctrine Worship Discipline and Government of our brethren of Scotland were constituted framed and calculated for the Meridian of wilde beasts of the Desert for Gim and Ogim owles and satyres dragons and vultures that live and prey upon their fellow-creatures and not for the sonnes of Sion who are the children of peace Doe you represent the Doctrine Worship Discipline and Government of our brethren of Scotland in such horrid black and bloudy colours as such a taking object unto the sonnes of England if the Cannons and Laws Edicts and Orders Statutes and Ordinances of the Doctrine Worship Discipline and Government of the Church of Scotland enjoyns to raile and rage slander and abuse Magistrates or Ministers Parliament or people that will not act according to the fiery fierce and furious motions of peevish froward and angry spirits such Doctrine Worship Discipline and Government doth more become the American Pequids Cannibals or Men eaters in New-England than those that have heard of a Gospel of peace or the least sound of that sweet Commandement of Jesus Christ our liege Lord who hath said This is my Commandement that yee love one another Secondly Are not Presbyterians by this Covenant as well bound to hearken to the counsels of their dissenting brethren as their dissenting brethren to hearken to their counsels and is not Scotland as well engaged to listen to the advice of England as England to Scotland For are not all of them to make THE WORD OF GOD AND THE EXAMPLE OF THE BEST REFORMED CHURCHES whose walking must be judged by their conformity to the Word of God the golden Standard to measure them by Thirdly who must judge and determine the meaning of the Covenant Presbytery is not in the letter of the covenant and we hope though we doe not in the least implead a holy godly peacefull and pious Presbytery but doe wait and hope for the establishment of it in all our Congregations in the Kingdome that such a Presbytery as seems now to be contended for will never be found to be the meaning of those that imposed the covenant Shall the Parliament of England enjoyn a Covenant upon the people and Sion Colledge in London give nay command or conjure such a meaning into it as was never intended what is this but to put Sion Colledge above the Parliament of England The Parliament of England commands the Kingdome to take the Covenant and Sion Colledge upon the matter commands the Parliament to subject themselves unto their interpretation thereof upon pain of being arraigned in their Pulpits for Covenant-breakers forsakers of their first love yea and of vilifying scorning and abusing them in the eyes of the people stirring up a spirit of contempt in the people against them as many of you have done from day to day Fourthly what is such an interpretation of the covenant but a meere prophaning of the covenant it selfe Does the covenant obliege us to raile and rage revile and abuse men that are holy learned godly peaceable usefull in Church and common-wealth to brand them with the odious names of Heretickes Separatists Schismaticks c. who cannot subject themselves we say not to the covenant for they took it yea defended the taking of it yea stirred up their brethren to take it in its true proper naturall genuine and literall meaning of it but unto such a sense meaning and interpretation as will serve onely to drive on the designes of the faction of Sion Colledge for most confident we are there is at this day no faction in the Kingdome more dangerous and obnoxious unto the peace prosperity and welfare of the Parliament Army and consequently whole Kingdome THAN SION COLLEDGE IS What greater dishonour indignity and scorne can be put upon the SOâ—EMNE LEAGUE AND COVENANT than to justifie not onely those bitter cruell unbrotherly unchristian nay unnaturall invectives each against other but rebellion treason mutiniâ—s insurrections against the Parliament and Army the raising up of new warres to the utter ruine of the whole kingdome as the sense and meaning of the solemne League and Covenant and do not many of you in your prayers and Sermons justifie the proceedings of those members that fled beyond seas from the justice of the Parliament and the prisoners in the Tower committed thither by Parliaments order for such misdemeanours in pleading their cause with God as men persecuted imprisoned for nothing but keeping their solemne League and Covenant professing for your selves and others that you own their cause so deluding and captivating the judgementâ— and consciences of many of your hearers as you did some at least of those said prisoners who doubtlesse in the simplicity of their hearts were charmed into that delinquencie through your devout chantings under the colour of zeale for the glory of God a blessed refâ—rmation and we know not what as that they are ready upon all 〈◊〉 to side with any muâ—inous insurrections against the Parliament and Army what is this but to abuse and prophane the innocent Covenant which intended union peace love and goodnesse amongst brethren and the banding them together as one man against the common enemy Doubtlesse the true naturall soule and spirit of the Covenant was Union and not division amongst brethren But when men force that soule out of the Covenant we mean that meaning of the covenant which is naturall and possesse it with a contrary spirit or meaning though it pretends zeale for God and a blest reformation c. yet this is to represent the covenant like Samuels body without his naturall soule possessed with the spirit of Satan speaking indeed like Samuel but with a wicked and Satanicall designe what is this but to make the covenant not like an Angel of God a messenger of peace and union among brethren but a very Fury from beneath furnishing men with fire-brands to hurle and throw each against other to the danger of fiering and enflaming the whole kingdome You complain of contempt of the covenant that it is looked upon as an Almanack out of date
by Mr. Calamy and his party what is this but what hath been Who governed the Kingdome almost when the Parliament was forced by the grand Assertors of Sion Colledge cause and their sturdy boyeâ— to doe and undoe call and recall vote and revote what Orders and Ordinances they pleased Which of you have publickly declaimed against that unparaleld and horrible rebellion either in Pulpiâ— or Presse Doe you suppose that we can be so dim-sighted or so dull-headed that we neither perceive nor remember these things Had that villanous act been committed by the men of your wrath the non-conformists to your present practice how would you have beaten the eares of your auditors with the sound thereof What was in designe when Massie Poynz and other Reformadoes those famously pious and religious zelots for a blessed Reformation were entertained courted and advanced you know where by whom and by whose influence but for the raising of a factious party to destroy the Armies order the Parliament and govern the Kingdome almost Were they not the Prophets of Sion Colledge that said unto them Go on and prosper go out to meet with that proud and blasphemous Army the Lord hath delivered them into your hands though they have prospered in many battels and enterprises as that blasphemous Army of Senacharib did yet as that Army fell and was destroyed comming against Jerusalem so shall this Army comming to this City therefore goe out and feare them not Was it not the Oracle of Sion Colledge that deceived chanted and charmed severall of our weak and simple-hearted Citizens under the deceitfull notion of keeping covenant promoting reformation establishing religion suppressing error heresie blasphemy into such destructive wayes practices and courses which had not a hand of mercy from heaven graciously interposed would have engaged us all into another unnaturall bloody and cruell warre and without the mercy candor and goodnesse of the Parliament will prove the utter ruine of them and their families who were seduced thereby it was their Leaders that caused them to erre The truth is we commend your charity more in praying for their support in and deliverance from prison than your piety in exhorting them into such actions which brought them thither We shall say no more to your uncivill termes of men raised up from the dunghill to govern the Kingdome almost onely we are apt to beleeve your greatest trouble is that men raised up from the dunghill are not permitted to govern the Kingdome almost For do we not see the center of all your motions What is our reformation but Presbytery What is our solemne league and covenant but Presbytery What is our zeale for God the government of Jesus Christ religion c. but Presbytery Who are the Sectaries and Schismatickes of the times but non embracers of Presbytery And what is Presbytery Surely when we perceive that all that the Parliament hath done by Orders Ordinances c. to establish Presbytery in such a manner as may stand with the word of God and peace of the kingdome yet will not give you content but Hâ—man-like you cry out what is all this so long as Mâ—rdâ—cai sits in the Kings Gate and a Decree cannot be procured from the Parliament for the ruine of those whose lawes of Church government are divers from yours what can you meane by such a Presbytery but the meere exalting of men raised up from the dunghill to govern the kingdome almost Mr. Calamy civility doth as well become the Pulpit as Nobility the Throne Dunghill men doe not become the Seat of Magistracy nor dunghill termes the mouth of the Ministery Divinity doth not so much appropriate basenesse to mens persons as to mens practises evill words do corrupt good manners but never confirmes divine Doctrine When we come to hear YOU we expect to be instructed in Divinity and not to be corrupted in Civility if we had a desire to learn the language of Billinsgate we should not have gone to Michaels Cornhill in London especially when Mr. Calamy was the Teacher If by your base men you intended the Parliament that these are Dunghillmen raised up from the Dunghill it is a most impudent and intolerable scandall if the Army a most daring and unsufferable slander so that the best is scandalous or slanderous if you intended the Parliament the Army may better escape the reflection thereof than the Parliament can if you intended the Army For suppose you judge the Army not the Parliament the Dunghill men that doe governe the Kingdom almost it must needs be by their governing the Parliament almost and doe not you thereby represent the Parliament to be Dunghill men in suffering themselves to be governed by men raised up from the Dunghill Sir had we a pleasure to be dabling in such filth you have afforded enough of this nature once and again but we desire you would not offend our eares any more herewith Surely the waters of the Sanctuary if genuine are more pure and it is not corrupt communication which becomes the Pulpit but onely such which tends to the use of edifying and remember Sir that the words of the pure are pleasant words Proverbs 15. 26. Mr. Cawton Minister at Bartholomew Exchange London at a morning Lecture at Woodstreet about the 17. of February 1647 preaching upon the 17 of Job v. 8. The Innocent shall stirre up himselfe against the Hypoerâ—e did most uncivilly and maliciously inveigh against the Army thus Who drave awaâ— onâ— good members from the Parliament but THAT GENERATION OF VIPERS THE ARMY Who REBELLED against the authority of Parliament and denied to disband at Chèlmsford c. but that VIPEROUS BROOD THE ARMY proposing severall queries one after another making the answer to be in expresse tearmes the viperous brood the Army the generation of vipers the Army the rebellious Army And preaching upon the same Text the next moneth in Walbrooke at a morning Lecture said thus If the Army had not REBELLED and the Parliament had KEPT THEIR COVENANT we had a blessâ—d Reformation before this time c. And in Woodstreet speaking about Independents said thus This plot was discovered five or six yeares agoe those that then did set themselves against the hypocrites did clearly discern it but then the cry was Alas they are honest men and pious godly men and usefull in the Church of God and we must use moderation and they must come up into our Pulpits forsooth but now you see what your honest and moderate men are And speaking of the Army thus You must suffer them to goe through the Citie and they would doe no hurt c. But it was the greatest dishonour that ever fell upon the Citie professing his zeale in speaking plaiâ—â—y of these things and bewailing the mealy-mouthednesse of the Ministers in mincing and not speaking out these things to the people and in his prayers earnestly pleaded the cause of those worthy Citizens that were cast into prison for their faithfulnesse to the
that they may find thee and themselves And so Mr. Harrison of Grace-church reflecting disparagement upon the Parliament for their proceedings against the Citizens in the Tower for whom hee prayed as for sheep appointed to bee slain or at least to be fleeced c. chusing his text likewise for that very end it seemes to direct the thoughts of his Auditory to his particular meaning from the 44. Psalm vers. 17. All this is come upon us yet have we not forgotten thee nor yet dealt falsly in thy Covenant And so Mr. Cauton bold down right Mr. Cauton couragious valiant Mr. Cauton not so mealy-mouth'd as the rest of his brethren are that speak so covertly and with such caution warinesse and circumspection professed solemnly in prayer unto God that both he and his auditory for their parts did all own them and that cause for which they were imprisoned who is it that hath wrought distempers in the people against the Army but Sion Colledge For doe not we heare the joynt declamations of the members thereof from day to day in Pulpit and otherwise against them Take two or three instances that imperious Mr. Jenkins in a Sermon at Milkstreet preaching for Mr Case exhorting not to feare the Grandees of the times O that the people of God said he would rather feare an Army of lusts within them than an Army of REBELS without them God shall disband them and you shall see them melt and pine and moulder away and come to nothing And Mr. Ash even in a solemne day and duty of humiliation God speake said he to the Generall and other officers of the Army that this Kingdome may at last be delivered from the sad consequences of an OPPRESSING ARMY unworthily representing the Aâ—my as the just object of our dâ—â—â—espect though confident we are never an Army in all the world all things considered hath ever proved lesse oppressing â—hâ—n this Army haâ—h done We could name severall more whose tongues have been sharpened like Serpents Adders poyson being under their lips stinging and poysoning the names and reputes of the Army But above all famous Mr. Cawton like Goliah defying the Host of Israel in their very faces defies Englands sucâ—essfull Army in the presence of all the people for a REBELLIOUS ARMY A GENERATION OF VIPERS A VIPEROUS BROOD A FACTIOUS ARMY A BLALPHEMOUS ARMY c. Who is it that hinders our uniting together of dissenting brethren but Sion Colledge witnesse the carriages of their members in the City as Mr. Case take heed of that thing that is called in our dayes moderation said he we have moderated it so long that we have moderated away the City the priviledges and honour of it the Parliament the honour and soveraignty of it yea the Covenant is moderated away and Jesus Christ and almost Religion out of the Kingdome Go from one end of the Citie to the other and find me but one man that talkes of moderation and cries out for moderation moderation in the vulgar sense that is not tainted in his judgement or unsound in his life or ingaged in THE DESIGNE and I will be bound to ask forgivenesse for what I have said Thus far Mr. Case But Mr. Cawton speakes it out with a grace thus We must use moderation and we must not be bitter against them that dissent no by no meanes they are good men and they must be suffered to come up into our Pulpiâ—s forsooth but now you see what it is to be so moderate c. Have we not reason to suspect the spring of these bitter waters to be in Sion Colledge For First doe we not see an uniformity among the members thereof in their preachings from day to day that they are commonly all upon one strain Surely we cannot conceive the divine Spirit can direct their hearts and lips in the conception and utterance of such scandalous slaâ—derous and bitter expressions neither can wee think so badly of the men themselves as if they should be given up to be acted by that spirit which is from beneath in an insensible and secret manner causing them as it were with one shoulder to help on the affairs of the malignants and the works of darknesse division and distempers amongst us Surely God will not wee hope suffer that lying spirit to fill all the mouthes of the Ministers of Sion Colledge as he did the mouthes of the false prophets of old and therefore wee conceive their manner of preaching to bee nothing else but the fruits of combination and consultation and pre-debates Secondly this we have observed that as the constitution of publick affairs do vary amongst us so the constitution of these mens Sermons do alter and change one while we find them all for moderation Christian accommodation and forbearance one of another another while all for reformation againe that is Presbytery in the rigid sense thereof that is that all power may be in the Ministers hands and the Magistrates engaged to put their Orders and Edicts wills and pleasures into execution one while pleading for and pressing the setting up the government of Christ in the hearts of men minding men to be zealous for the great things of the Gospel faith and repentance and love amongst brethren and not thus to contend so strenuously for the mint and cummin Discipline and Government c. Another while calling with might main for Reformation Reformation putting the Crown upon the head of Christ and the Scepter into his hands pleading for the government of Jesus Christ that is the exalting of themselves above their brethren Thirdly our jealousie that Sion Colledge is still that root of bitternesse that fills our pulpits with such bitter clusters from day to day is further strengthened by this that we do observe those Ministers which before they came to the Citie before they walked in the counsell of Sion Colledge stood in their wayes and saâ—â— in their seats before their soules did enter into their secrets they were men of calme quiet meek sweet and precious spirits but as we have heard of some kind of wormes if brought into some aire are thereby turned into Serpents so these very men once admitted into the assembly of Sion Colledge are very commonly turned into most venemous serpentine and bitter spirits changing their very genius and candid nature and disposition to the very amazement and admiration of those that knew them differing as much from their former customes and behaviour as Nebuchadnezzar did when he lost the nature and noble principles of a man of honour and greatnesse and had in the roome of it the nature of a wilde beast whose nailes grew like talons which he improved doubtlesse in procuring and devouring his prey we could give instances in severall men of our own knowledge who are no more like the men that formerly they were than Hazael when he did set the strong holds of Israel on fire destroyed their young men with the sword
dashed childrens braines against the stones and ript up womens bellies great with child was like himselfe when he said unto the Prophet who told him he should commit these cruelties Is thy servant a dogge that bee should doe these things Fourthly and lastly another ground of our jealousie that Sion Colledge is still the womb of all these illegitimate and unchristian peevish froward perverse and bitter passages that we meet withall in pulpit from morning to morning and from day to day from the lips of Sion Colledge men is the changing of their countenance towards some of their members that at last recover themselves from out of that snare of death a froward heart and a perverse tongue against their brethren When any Minister sits among them observing their order and feeling their spirits but cannot approve of their bitter proceedings against their dissenting brethren or if any formerly overtaken with the guilded species of their zeal for God and Jesus Christ a reformation of ordinances c. that joyned with them upon a due and experimental perception of their deceitfull guiles and crafty wiles promoting little more than their owne interest under the glorious pretence of a blessed reformation who cannot act in pulpit according to the supposed resolves of Sion Assembly what an ill aspect is cast upon him by the rest of his brethren how are their countenances changed and the form of their visages altered towards him Nay if he shall publickly especially at Pauls before the Magistrates of the City preach for moderation peace gentlenesse goodnesse forbearance a good accomodation between dissenting brethren how is he malign'd and lookt upon as an apostate a man that hath lost his first love because he cannot say a confederacie with thm in their present practices all which considered gives us just cause to suspect at least if not to conclude that Sion Colledge is Londons nay Englands distemper for doe we not perceive that this great Wheel sets the Citie and Countrey in motion is not this the method as the Apostle speaks of lust when it is conceived bringeth forth sin and sin when it is perfected bringeth forth death even so I doe not selfe-love and selfe-interest honour and greatnesse fomented promoted and begotten in one another by conjunction of counsels and debates in Sion Colledge conceive sinfull resolution to engage tamper privatly with chiefe Citizens in publick places as Common-councell men c. and publickly in Pulpit and Presse stirring up the people by all possible meanes under the pretence of the glory of God a blessed reformation the keeping of the covenant the suppression of error blasphemy heresie c. to set us all together by the eares fighting to set up the interest of the Clergy under the colour of a new form of government Secondly how often have conceptionâ— of theirs brought forth sinne we meane sinfull practices suitable thereunto were not the Citie Remonstrance the solemne Engagement promoted in the Citie the forcing of the House by the rude multitude the endeavours to raise up a new warre the delinquencie of the Aldermen and other Citizens about that businesse the feares of troubles and warres that are now upon us c. were not all these birds hatcht at Sion Colledge Truly they give us just cause to suspect it for who pleads more for the City-Remonstrance than the members thereof which of them declaimes against that rebellious force made upon the House We heare enough of rebellion fixed else-where though all their Logick cannot make it good Who promoted the raising up of a new warre Did not they read a Declaration in the Churches to little lesse purpose when the Army was coming towards the citie Did not these men in their several places at least divers of them stirre up the people to withstand the Army and to this day declaim against the citie for not standing up at that time but gave in and would not stand to the cause of God as they are pleased to call it complaining ever since in their prayers that the citie is become desolate she that was great among the nations and a Princesse among the provinces is now become solitary and tributary upbraiding them for their heartlesnesse in declining their zeale for God in the day of triall doe not severall of them publickly and privatly upon all occasions gird at the Parliament for their imprisoning the citizens and represent their cause to be no Delinquencie but keeping their covenant And for our present feares of a new warre which God divert may we not justly feare if not Sion Colledge yet that Sion Colledge men doe what in them lies to promote the same some of them not sticking to say we shall never have Presbytery setled untill our brethren of Scotland come into the kiâ—gdome to settle it And Mr. Cawton even in pulpit Lord said he put it into the hearts of our brethren of Scotland to settle Reformation in their own Kingdome and in this also and quash all those that shall rise up against them And so Mr. Jenkin that Metropolitan-like Mr Jenkin of Christ church praying for Scotland praising God for the good which this Kingdome hath received by them used these words Wee thank thee for any hopes thou hast given us to make them further instrumental for the advance of thy truth amongstus LORD BLOW UP THOSE SPARKS INTO A FLAME What can these words imply considering the time when they were spoken viz. the fifth of April 1648. when there was a common jealousie and feare of a breach between the two kingdomes but to kindle and heighten divisions betweene the two Nations Thirdly as these mens lusts have conceived and brought forth sin so these sins among others without the mighty and mercifull hand of heaven interposing will bring forth ruine destruction and death unto us How neare unto ruine were we but as yesterday through these mens means when a new army was endeavoured to be raised sing the advance of the Army towards the citie How did these men encourage and stirre up the citie hereunto which if once had been begun might have concluded in the ruines and heaps and ashes of the citie and have caused the generations to come to call them cursed that provoked herâ— unto And as the influence of Sion Colledge doth thus work in the citie so who seeth not how this great Wheele causeth the motions of the severall parts of the Kingdome in the same circle Is not that the center and are not the eyes of the Ministers of the countreyes round about fixed upon it and are not their motions spiâ—ited and enlivened from hence as these act they act if these stand still they stand still if these set out any thing in poynt of dislike of the Parliaments proceedings that they do not act vigorously in suppressing those which perhaps are more righteous than themselves you shall have the Ministers of Lancashire Essex Suffolk c. to appear in the same colours if these set forth
c. and most confident we are that no pretenders to the covenant under heaven have rendered the covenant more vile base and contemptible than your selves have done by the interpretation sense meaning which you have put into it But the truth is it is no great marvell that you make the covenant speak what you please for your own designes since you make or at least strive to make the holy Scriptures themselves whose naturall juice is milk and honey to yeeld forth gall yea blood it selfe Fifthly who are they which truly and properly break the Covenant Either those that act contrary to the very letter of it or those that deny to subject themselves unto that illegitimate and forc'd interpretation which Sion Colledge men put upon it surely they are the covenant-breakers who act contrary to the letter and most naturall literall and obvious meaning of it If so let us examine each Article of the Covenant and compare it with the practice of Sion Colledge men and let indifferent men judge who breake the Covenant In the first Article we sweare with hands lifted up to the most high God to endeavour in our severall places and callings the preservation of the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government AGAINST OUR COMMON ENEMIES c. THAT WE AND OUR POSTERITY AFTER US MAY AS BRETHREN LIVE IN FAITH AND LOVE AND THE LORD MAY DELIGHT TO DWELL IN THE MIDDEST OF US Heâ—e are two things which are to steere us in our endeavours to preserve the reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government First our endeavours must be against our common enemies Secondly our endeavours must be so ordered that we and our posterity may as brethren live in faith and love and the Lord may delight to dwell in the midst of us it so they that doe joyne with the common enemy they that divide brethren each from other hindering brethrens living together as brethren in faith and low doe break the covenant in the expresse letter of it but who they are that joyn with the common enemy that divide between brethren that obstruct their living together in faith and love and so provoke the eye of jealousie that the Lord delight not to dwell amongst us iâ—evident to all the world almost the complaint of all disengaged men Take but one instance from one of them I had rather said hee that the great Turke should come and enslave this kingdome unto his tyranny and that I should be a slave among the rest of the Kingdome than that there should be a toleration of I dependents He cannot but suppose that if the great Turk was Lord Paramount in this Kingdome that he would establish his Religion amongst us 〈◊〉 who is he that breakes the Covenant he that shall professe he cannot in conscience subject unto such or such externall discipline being very doubâ—â—ull and disputable whether it be agreeable to Gods word or no though otherwise he be acknowledged to be holy learned usefull in Church and Common-wealth or he that shall professe his desire rather that the great Turk and by consequence the Religion of the Turkes should rule over us than a toleration should be allowed to such a man considering withall that there is no Article word or syllable in the covenant engaging against the toleration of such a man and the very letter of the covenant binds us unto such endeavours for uniformity that brethren may live together as brethren in faith and love that the Lord may delight to dwell in the midst of them We know it will be replied that we are tied in the very letter of the covenant unto unity and uniformity in the three kingdoms which is inconsistent with a toleration of Independents or any other way whatsoever that is against the received way of the authority of the Kingdomes and therefore an absolute breach of covenant which we must not commit upon any termes better the great Turk should come in and we suffer for our faithfulnesse to Jesus Christ holding fast the profession of our faith under his tyranny than be actuall breakers of our covenant by such a toleration We answer First if we had promised absolutely to be uniforme in the three Kingdoms except we had attained to a most certain infallible knowledge of the mind of God herein we had sinned by such an engagement for we had sworn to we know not what and so had-sinnâ—d against the law of Covenant-making which is to sweare in righteâ—usnesse and judgement and by consequence were not bound to keep such a covenant every man being bound to forsake and not to continue in a sinfull engagement Secondly ABSOLUTE uniformity in Doctrine Worship Discipline and Government in the three Kingdomes is not our covenant but our ENDEAVOURS after such an uniformity is our-covenant and doubtlesse we are all bound by all just wayes in our severall places and callings to endeavour the same Thirdly our Covenant hath tied us to order manage frame our endeavours so as that brethren may live together in faith and love all other endeavours directly hindering this blessed issue is against the expresse letter of the covenant Fourthly that not an absolute uniformity but a Christian loving and bortherly endeavour was not onely the expresse letter but also the intent of the covenant appeares both by the persons that made the covenant whom we all know not perfectly agreed at that time about a certain way of Church-government calling the Assembly of Divines to consult withall about it as also by their severall Declarations since that time and also by the persons that did promote the covenant and took the covenant being men known to be of another judgement and practice at that time and so continue unto this day than the now received way of the Nation so that in the meane while wee cannot but take notice what a sad case a miserable and intolerable CASE this is that wee should desire rather slavery under Turcisme than though enjoying our own judgement in our own persons yet the permitting our brethren to enjoy themselves though not disturbing our peace and wolfare in the least kinde In the second Article wee sweare that wee shall endeavour without respect of persons the extirpation of Popery Prelacy that is Church-goverment by Arch-Bishops Bishops c. and all other Ecclesiasticall Officers depending in that Hierareby superstition heresie schisme prophanenesse and what soever shall be found contrary to sound doctrine and the power of godlinesse least wee partake of other mens sinnes and thereby be in danger to receive of their plagues and that the Lord may be one and his Name one in the three Kingdomes As for this Article of the Covenant it is the jealousie of a great many that the very authority and jurisdiction of Sion Colledge it selfe is a branch sprung out from the root of Prelacy and untill their Pattent be shewed and it clearly
appeares in the contrary wee shall still conceive so and the truth is that branch yeelds such 〈◊〉 as if it did still grow upon that old stock and was not removed thence their words and wayes being as like the Bishops as one egg is like another did the Prelates endeavour to get power into their hands to suppresse their brethren so doe the Sion Colledge-men did the Prelateâ— debase abuse and vilifie those that would not stoop unto their humours so doe these did the Prelates raile against their Non-conformists calling them heretickes schismatickes separatists sectaries so doe these did the Prelates make divisions disturbances and distractions in the Common-wealth so doe these did the Prelates vex and gâ—â—d even Lords Knights Esquires Justiceâ— Gentlemen that did not humour them subject themselves unto them help up their glory so doe these even the Parliament Army people all that will not submit unto them so that as the maid said unto Peter Surely thou wert with him speaking of Christ thy very speech bewraieth thee so may wee guesse shrewdly of these mens relation unto Prelacy their very speech wayes practises bewrayeâ— them and wee beleeve so ingeniously of them that they dare not curse and swear the contrary as not depending on that Hierarchy as for our endeavours to root out superstition heresie schisme and prophanenesse we can expect little successe from the methods and wayes of these men to that purpose if they root out SUPERSTITION upon supposition that they are a branch of Episâ—opacy they must root out themselves as for HERESIE they talke much of it but never informs us what it is except it be what they please to call so and most confident wee are that the truth it selfe as Christ crucified among theeves is branded with error and heresie and many of themselves disagreeing among themselves as they did about the crucifying of Christ some saying Wee see no reason or cause at all why such an opinion should be numbred and dealt withall as an error or heresie others intimating that these might have escaped had they not appeal'd unto the judgement and learning of such and such anti-highPresbyterians for their vindication but the truth is most of them like the common people without debate examination and consideration cry out Away with them away with them and subscribes presently for the suppression with club-law as the Jews dealt with Christ of many of the truths of God under the notion of errors and heresies as for SCHISME most confident we are that they make more Schismaticks and SCHISMES rents and divisions in Church and Common-wealth than any others whatsoever driving men from them as not being able alwayes to beare bitter clamorous invectives instead of the sweet and precious Word of life for PROPHANENESSE and whatsoever shall be found contrary to sound doctrine and the power of godlinesse some of these men rather support than suppresse the same is it not PROPHANENESSE contrary to sound doctrine and the power of godlinesse to revile the onely visible authority of the Kingdome the Parliament as Covenant breakers as Mr. Cawton and that Mr. Jenkins and others What can men say to such expressions as these and that in prayer which dictates more plainly the true frame of heart than at another time Lord we have a Parliament such an one as it is we doe not know whether it be a Parliament or no if it be a Parliament Lord deliver us by a Parliament if it be not a Parliament Lord deliver us from a Parliament A man would think that such a piece of non-sensicall invectives could not be found in the lips of a man of learning and goodnesse but it is an intolerable and unsufferable CASE not to be indured by ingenious men Againe is it not PROPHANENESSE to abuse the Army who have made themselves walls and bulwarks unto them ready upon all occasions to interpose between them and ruine and destruction by whose courage valour and faithfulnesse these men live and enjoy themselves calling them a rebellious Army a viperous brood a generation of vipers as that Rhetoricall Mr. Cawton An Army of Rebells as that conceited Mr. Jenkins An Oppressing Army as Mr. Ash did if this be not contrary to found doctrine and the power of godlinesse with Sion Colledge-men most confident we are it is so reputed amongst others that never pretended to such exactnesse as they doe and how the Lord can be one and his Name one in any one of the Kingdomes much lesse in the three Kingdomes while these things are practised we cannot conceive In the third Article we swear that we shall with the same sincerity reality and constancy in our severall vocations endeavour with our estates and lives mutually to preserve the rights and priviledges of the Parliament and the liberties of the Kingdomes and to preserve and defend the Kings Majesties personâ— and authority in the preservation and defence of the true Religion and liberties of the Kingdomes c. As for this Article of the Covenant if to vilifie the Parliament in the face of the people if to charge them with Covenant-breaking as Mr. Cawton and Mr. Jenkins have done if to lay our evils miseries errors schismes heresies blasphemies of the times at the Parliaments dores as Mr. Witham did if to gird and fling and fly out against them from day to day at Mr. Case doth if to represent the Parliaments proceedings against Delinquents as punishing men for keeping Covenant as many of them doe if these things are to preserve the rights and priviledges of Parliament c. then doe these keep their Covenant yea at a higher rate of excellency than other men doe but if to doe these is absolutely to break the Covenant then are these as palpable Covenant-breakers as any are in the Kingdome In the fourth Article of the Covenant we swear to endeavour the discovery of incondiaries malignants evill instruments by hindering reformation of Religion dividing the King from his people or one of his Kingdomes from another or making any faction or parties among the people contrary to his League and Covenant that they may be brought to publick tryall and receive condigne punishment as the degree of their offences shall require or deserve c. Whether any of these Sion Colledge-men were so far from discovering incendiaries malignants and 〈◊〉 instruments as that some of them did encourage that rebellious force upon the Houses of Parliament is not onely knowne unto their own Consciences but unto some others and most notorious it is how carefull some of them have been to disâ—â— incendiaries malignants and evill instruments by their animating and stirring up a partie against the Army when they came to the Citie by their daily invectives against Parliament and Army by their kinâ—ling and eâ—flaming mens spirits each against others declaiming against moderation and those Ministers and others that shall engage for Christian forbearance and meeknest towards dissenting brethâ—en if their dâ—ssenting brethren should have been found in such
Suppose it be thus who is it of all sorts of men that take such advantage thereof as these men do who is it that hath rendered the present government of the Kingdom more contemptible than these men have done making their government as no government and then complaine that we live without government what party hath taken more advantage from the want of a severe and strict government than these men and their party have done insurrections rebellions treasons murthers and robberies committed by those who have profest themselves abettors of the Presbyterian cause as in the tumult and riot at Westminster whâ—n the force was committed upon the two Houses of Parliament and so the late insurrection when the Lord Major himselfe the chiefe Governour of the City was in danger of his life men beiâ—g killed and wounded that came to preserve him Who is it that have cast dirt reproach and contempt upon the Parliament the onâ—ly present visible government but these very Sion Colledge men A Parliament that hath broken their covenant saith Mr. Cawton and Mr. Jenkins A Parliament at whose doores may be laid all our evils errors heresies blasphemies saith Mr. Witham A Parliament such an one as it is saith another scornfully and scandalously we know not whether it be a Parliament or no as if he had been Chaplin to the Lord Inchequeen not a Citie preacher much lesse an Assembly man and one that hath received favour and respects from the Parliament If we have no government is it not pitie but that we should have a govâ—rnment to suppresse such lawlesse and ungovern'd tongues as these are It is true they doe indeed sometimes talk of a Parliament and call them by the name of our Governours but with such phrases terms and expressions with such stings and hips and lashes at them such derogatory diminitive and debasing Ephithits that they seeme to doe by them as the Jewes by Christ put indâ—ed a crowne up â—n their heads but it is a â—ownâ— of thornâ—s inteâ—ded more to prick and scratch them than to hoâ—our thâ—m they seem to put indeed a scepter in their hands but it is aâ—eed rather than a Scepter of Gold they in one breath seem to cry out unto them Hail Masters and in another to spit in heâ—r faces For let but indifferent men observe their prayers and still they shall finde that as the Apostle Paul complaines of some intending his misery and to adde affliction unto his bonds that they did indeed preach Christ but it was out of envy and not out of love so these men pray for the Parliament and Army sometimes though but seldome for the Army yet they manage their prayers so as that it easily appears to be rather out of envie to the Parliament and Army than out of love adding thereby to the disparagement and dishonour of the Parliament and Army Hence it is that when the Parliament is named we have a remembrance of their covenant breaking of their declining from and losing their first love of their building their owne houses of neglecting the House of God of their toleration of errors heresies blasphemy c. And when we heare any mention of the Army we heare oâ— their oppressions rebellions heresies blasphemies as if indeed the Parliament and Army had done us hurt and no good all their dayes the truth is we finde the generall scope designe and drift of their preaching and praying so farre as it relates unto the Parliament and Army and their â—issenting brethren is to have this threefold rendâ—ncy therein The dissâ—lution of the Parliament the diâ—banding of the Army and the utter suppression and â—xtirpation of all those that will not conform unto their government If it be not thus what meanes such bitter invectives against the Parliament but to fill mens spirits with distaste against their government what meanes such passages as these A Covenant-breaking Parliament a Back sâ—iding Parliament â— Parliament such an one as it is an heresies and blasphemies tolerating Parliament a selfe-seeking Parliament c. but to make men weary of them and their government And hence it is that we have such a crying out for the King aâ—ain upon any termes As for the disbanding of the Army and the utter extirpation of their dissenting brethâ—en they are plâ—ased in expresse termes to declare themselves herein But may we desire these men to suspend their peevish â—â—oward and distemperâ—d spirits and conjure their quietnesse and silence and then seriously like thâ—mselves and men of judgement â—eason and observation to weigh the consequences of these things were they accompâ—ished as they seem to desire Suppâ—se the Parliament was dissolved what can be expected but the most sad and liâ—mall conâ—quences to these very men especially so mâ—ny of them as havâ— indâ—â—d tender consciences as would make their eares to tinglâ— and their heâ—ds to hâ—ng down and their knees to wâ—x feeble and theiâ— hearts to wither like grasse within them how would heir oppressing â—yants the Prelats and others rise up as young Lions out of their â—â—hickets who have long been witout their prey tearing them and treading them like mire under their feet untill they had made an utter end of them how would they meet them as Bears robbed of their whelps how would they be avenged for that bloud contempt and devastations which have been made upon them Besides the miserable havock that would in all likelihood be made of Religion and religious men throughout the Kingdome How would Superstition Idolatry Ceremonies Altars Copes Rochets Hoods Surplicâ—s Service-Book Crosses and other old fooleries rise up like armed men upon us without resistance How would the bondage slavery oppression and misery of our poore Countrey fill the eare of all Kingdomes round about us how would a rod of Iron and whip of Scorpions be ever held over our naked backs what Armies would be raised up maintained by us to keep us under in everlasting bondage and slavery our selves and posterity being in a worse condition than in Turkish slavery How many of our Worthies that did interpose between us and death in the dayes of our feare and trouble would loose their lives for their faithfulnesse to us how would the Kingdome be fill'd with fatherlesse and widdows through the executions of the well-affected of the Kingdome for their former adhering to the Parliament How would prophanenesse open blasphemy oaths drunkennesse and all kindes of wickednesse abound in the midst of us Can these men with the least shaddow or shew of reason suppose the contrary we want indeed the parts and abilities of these men to set out the woefull intolerable consequences of such a time then would they curse the day of our divisions and perversenesse towards one another then would they bewail their bitternesse and srowardnesse one towards another how would our Task-masters insult over us and our oppressions be multiplied how would wee say of THAT DAY as Job of the day of his Birth Let that
day perish wherein this Parliament was dissolved upon the termes we speak of and that night wherein it was said it is broken up let darknesse and the shaddow of death stain it let a cloud dwell upon it let the blacknesse of the day terrifie it how will your adversaries rise up like a sweeping raine as Salomon speaks that will leave no food taking away your precious things without controule into what kinde of bondage thinke you will you be brought if you be subdued unto them of whomsoever a man is overcome of the same he is brought into bondage 2 Pet. 2. 19. If we lived under the great Turk or in the state of Persia or even in France it selfe and did but observe the miserable and slavish bondage of those poore people that are under their tyranny how would a little of that libertie which we now enjoy be as a wedge of the gold of Ophir and as a drop of water would have been to the rich man in hell could he attain unto it doe not you think but if the Cavaleerish partie get the day as most certain it is they will if our divisions doe still thus continue they have their bands and chains and setters already prepared for your hands and feet and irons that will enter into our soules are they not animated and acted with the spirit of the fourth Beast spoken of by Daniel which was unlike all the other very fearefull whose teeth was of iron and his nails of brasse which devoured brake in pieces and stampt the rest under his feet Would not their insolent Lordly domineering and tyrannizing spirits sport themselves in their cruelties and delight to ride over the heads of them that they can get under them how doe they long after the bloud of the Parliament and all those that have stood in the way of their rage and lust during all these warres how doe they thirst after the bloud of all sorts Presbyterians Independents and all others under any notion whatsoever more than David did after the waters of the Well of Bethleem If these men of bloud shall carry the day and overcome to set up their Banners amongst us shall wee not be sold as cheap as sparrows were among the Jewes five or two for a farthing would not our flesh be as a feast of fat things unto them and ouâ— bloud as new wine or if they did spare our lives would it not be out of an intent to adde unto our misery as that cruell Nero when any person was under the stroake and dint of his power desiring that he might be quickly dispatcht was wont to say Non ita tecum in gratiam redii that is he was not so far friends with him as to give him leave to die But behold greater miseries than these are like to overtake us if these men prevaile if ever we come to be at the allowance of Cavaliers Atheists and Papists for the things of our soules how shall we be fed with stones instead of bread and scorpions instead of fishes those golden pipes by which heaven and earth are joyned together in sweet communion that is the pure Ordidances of worship will be cut off from us and others of lead laid in their stead Ordinances according to the wills of men which God will be ready to cast as dung into our faces doe you think that all the rabble of the Kingdome all the Cavaliers and Atheists of the Land doe you thinke that the Lord Taffe of Ireland and the Cavaliers that are gone into the North that these will settle Presbyterie No no you must never look to see the goings of God in the Sanctuary againe to see the visions of life and immortalitie as you have done those excellent ravishments and raptures of spirit those takings up into the third heavens by seeing him that was greater than Solomon in all his glory will cease from you those pure streams of the Gospel will be smeared when you come to drink of them you must look to have the Gospel turn'd upside downe and to be made to stand in perfect conjunction with hell with loosenesse wickednesse and prophanenesse and in opposition to Heaven grace and holinesse What a bitter thing will this be unto us who have been â—ed with honey out of the rock and with the finest wheat of Heaven that have had an open and a free trade to Heaven and have had glorious returnes from them day after day to whom the Ministry of the Gospel hath been as the wings of the morning as Chariots of fâ—â—e to carry us as it were up and down in spirituall glory and triumph between heaven and earth Oh how will that day be us the shadow of death unto us wherein wee shall exchange our Quails and Mannâ— from Heaven for the garlick and onions of Egypt When wee shall heare the Pope and his Hierarchy preached up to the heavens and Jesus Christ and his Saints preached downe to the earth and made their foot-stoole when our soules and Consciences shall be compassed about with lies and the Commandements of men insteâ—d of Gods word how would the Ark of God be taken away and Dagâ—n be set up in his room how will the day of Gospel-dispensations be turned into darknesse and the Sunne of a godly holy Ministery be covered with sack cloth and the Moone turned into bloud and the Starres of Heaven loose their light How would this be as gall bitternesse and worm wood unto us that God sent 〈◊〉 Saviours and would have delivered us yea and brought us unto the very edge of the Land of Canaan that wee looked into it and did begin to eat of the very fruits thereof and we would not be delivered but return again to the bondage of Pharaob choosiâ—g rather to make bricks and pots to feed upon garlick and onions than to live as Princes in the enjoyments of the blessed treasures of life and immortalitie in peace and love one with another Secondly Consider the miserable consequences of disbanding the Army is not the Army the walls and bulwarks of the Parliament if you disband the one you shall see them that will quickly dissolve the other and then the miserable consequences of the Parliaments dissolution would be the same of the Armies disbanding hath not God been a front guard and a rere-ward unto this Army hath he not made it his battle-axe and weapons of warre hath he not made it like a new sharp thrashing instrument having teeth hath he not made the mountains plains before these Zerubbabels hath he not made the mountains to skip like rams and the little hils like young sheep before the presence of God in this Army hath he not risen up against them that have opposed them hath he not honoured them in the face of the people and have not you endeavoured to cast reproach and scorne upon them making them the basest vilest most blasphemous hereticall erroneous plundering oppressing Army that ever marcht into the field
towards a strict a pure a spirituall reformation doe not men generally know men after the flesh and esteeme them accordingly Whence is it that wee see the great man though the ignorant man the rich man though the prophane man the Deputie the Common-Councell-man the Justice of peace the chiefe man in the Parish he must be the Elder though an ordinary swearer an ignorant a loose a covetous person Doth not every eye observe this in the Citie in the Countrey c. and can you drive on that reformation which you pretend unto in this method are you tied and necessitated unto this way Will not swearing ignorant covetous unclean and unworthy Elders admit of the like Communicants and Members and can you reforme according to your profest desires in this course Doe you say you have not power to doe otherwise is your government from heaven or of men if it be from heaven as you professe and a jus divinum be stampt upon it what though you have not the powers of men to joyne with you in the work of the Lord the time perhaps is not yet come when the earth shall help the Woman will you doe nothing for the Name of Christ untill you have the powers of the world to assist you is this to doe the will of your Father is this to walke as you have Christ and the Apostles for your patterne do you please men if you yet please men how are you the servants of Christ Will that old spirit of fearing the face of man which possest many of you in the dayes of the Prelats never be gone out of you Doe you professe with the Scribe Mat. 8. 19 20. to follow Christ whithersoever he goes and when he tells you The Foxes have holes and the Fowles of the aire have nests but the Sonne of Man hath not where to lay his head will you with the Scribe steale away and let Christ heare of you no more Is it not a Snaily dispositiâ—n to come abroad onely in the dew and to creep in during the heat of the day Is it Christian to cry Hosanna unto Christ with the people while the garments and Palm-branches are spread but to slink away when hee is led to mount Calvery Would you live by the Truth and not suffer the Truth to live upon you Perhaps you will say that however the Sectaries despise Magistracy yet you will not distaste Authority by such an hasty practice of that government which you could wish was set up and therefore would have power from them to carry on the worke of Reformation in peace that the noise of the hammer may not be heard in Temple work We reply Your care not to provoke Authority we abundantly perceive by the Dialect of your Sermons and Prayers from day to day we shal give you but one instance more which we thought to have reserv'd for the next but that wee have more than a sufficiency of straw already for that tale of Brick if it be required and that is of Mr. Thomas Case preaching at Christ-church about the 26. of March 1648. from Jeremy 14. 19. We looked for peace and there is no good and for the time of healing and behold trouble Making almost every particular of his Sermon to reflect dishonour reproach and contempt upon the Parliament among other things spake thus We looked for hurthens to be taken off but behold straw is taken from us and our tale of Brick is still required of us Coat and Conduct money High Commission and Star-chamber these were but childrens play in comparison of the oppressions of our times bitterly complaining that we are now become captives unto the lusts and fury of men That you would have power in your hands we doe not question but whethâ—r to advance your selves or Jesus Christ is somewhat our doubt all things considered As for your carrying on of your Temple worke without the noise of a Hammer have we not the sound of Drummes and Trumpets sounding to battell in the building of your Temple What 's the meaning of these expressions Draw the Sword and avenge the Lord of all the blasphemy c. that is done unto his Name It is a sâ—d symptome of Gods displeasure when hee thinkes a people not worthy the looking after but lets wicked men get the upper hand over them and let them perish by the lusts and pride of men as Mr. Case said And Lord we thank thee that thou hast given us any hopes to make them speaking of the Scots further instrument all to settle thy truth in this Kingdome Lord blow up these sparkes into a flame as Mr. Jenkin said Is this to build the Temple without the noyse of an hammer You complain you want power Have you not power to doe what you will in a peaceable sweet and Christian way Did the Parliament or any authority under them reprove inhibite or censure any of you for keeping away any scandalous ungodly unworthy man whatsoever though he was never so great mighty in the world Doe you want power May you not thanke your selves Hâ—d yâ—u carried your selves meek humble lowly preached Jesus Christ as he is tendered in the Gospel minded indeed a Reformation according to the word of God and the example of the best reformed Churches what power might you not have had from the Parliament Did not many godly sober wise and judicious Presbyterians Parliament men and others joyne with you stick unto you engage for you who now begin to decline you being so greatly mistaken in you How had God honoured you in the eyes of Parliament and people had you indeed thrown by your own honour and in the simplicity of your hearts honoured him Had you humbled your selves God had exalted you but exalting your selves God will bring you low Have not you so represented your Presbyterie in the eyes of men by your flying out against Parliament Armie dissenting Brethren with such bitter scandalous slanderous terms that many wise sober men decline you and are even ashamed of you though some shallow fiery furious spirits are gratified by it and side with you in it it 's no marvel that the Sectaries as you cal them like the house of David multiply grow stronger stronger and rigid Presbyterians like the house of Saul decay and grow weaker and weaker since you have often cast your Javelins for the destruction of those viz. Parliament and Army that have fought your battels destroyed your enemies yea the Goliabs thereof doing you good and no hurt all your dayes Doe not you see English spirits cannot endure the Bramble-government even in the Common-wealth much lesse in the Church Would you indeed the godly party of you joyn together keep out wickednesse and wicked men be they Lords or Commons Princes or peasants high or low rich or poore from your holy things would you preach Christ and not your selves would you oppose Eryor Heresie Blasphemy c. with arguments meeknesse and wisdome with
occasion requires we can make it appeare that there is a greater vintage of these wilde and sowre grapes then we are willing to produce to set on edge the Readers teeth Mr Witham Minister at Albans Woodstreet London after morning Lecture in Walbrooke 1647. March 3. prayd for the King Parliament and Army thus FOR THE KING Lord advance the King put the Crown AGAIN upon his Head and the Scepter into his hands give him the heart of David the head of Solomon c. FOR THE PARLIAMENT Lord humble the Parliament for all their abhominations May not we say of this Parliament as once the Prophet said of Israel Ah sinfull people so may not we say Ah senfull Parliament Ah Lord may not all our troubles sorrowes miseries the Errors Heresies and Blasphemies of the times be laid at the Parliaments doores c. FOR THE ARMY Ah Lord we feare that this Army is like the Beast spoken of by the Prophet Daniel which had ten horneâ— out of which sprung a little horn to push thy truth withall c. Mr Witham what is the meaning of these passages in your prayers Advance the King Humble the Parliament Is it not to justifie the King and condemne the Parliament to bewaile the dejection of the King and the exaltation of the Parliament to tell the people that the Parliament hath taken away the Crown from the Kings head and put it on their owne Is the Kings condition under restraint by the Parliaments order and the Parliaments condition somewhat advanced through Gods mercy the one the object of your pitie the other of your envie that you thus pray for the advance of the one and the humbling of the other would you not that the people endeavour to bring to passe the matter of your prayer viz. the advancing of the King and the humbling of the Parliament Is the Parliament so guilty and the King so innocent that you can lay all our evils at the Parliaments doores and none at the Kings Had the King vanquished the Parliaments forces as the Parliament hath the Kings durst you thus openly have prayed for the advance of the Parliament and the humbling of the King Are you so pure so perfect so hearty a Royalist that your spirit thus pants and thirsts after the advance of the King and the humbling of the Parliament Is not your mentall designe and the naturall tendencie of these your prayers to raise up the affections of the people towards the King and incense them against the Parliament and are noâ—â—nceâ—diariâ—s as bad as Sectaries Is the Parlâ—ament so blamewoâ—â—hy in the toleâ—â—ion of the one and innocent in the toleration of the other â—â—e you not câ—ll the toleration of Sectaries an abomination to the Lord and would you not call the punishingâ—nâ—endiaries if you be one of them the persecution of Saints Could Oxford Aulicus or Pragmaticus himself ever do more than to lay all our evils at the Parliaments doores as you have done Nay is it not questionable whether ever the prayers of the one or the other at least publickly performed were ever guilty of such scandalous slanders as these import Can Papists or Prelats Priests or Jesuits Monkes or Fryers in England France or Ireland or anywhere else more effectually inveigh against our present Parliament in the face of the people than by crying out Ah sinfull Parliament as you have done And as for the Army many a good work they have done for you for which of these doe you thus abuse them Are THEY the Beast with ten hornes to push downe the truth withall What because they have knockt off the hornes of those who would have push'd and goar'd and kil'd the children of truth You cry out against the Army as the Jewes against Christ Away with them away with them though under God they have been your Saviours and malice it self cannot declare why what evill they have done you Would the Kings Army thinke you if they had been victors have suffered such bold abuses from you as these have done Did they take such pleasure in pushing with their hornes as your words declare Might not they have pusht you out of your pulpitâ— for such provocations before now Do not you push and punch and goâ—â— them morning after morning in one pulpit after another and yet complaine of their pushing though they let you alone Iâ— it not their TAMENESSE and unaptnesse to push which makes you so WILD and bold in pushing them Suppose some in the Army should push at the truth by error and wickednesse must the Army be charged with it Would it bewell taken think you if that because some of the Ministers and Elders of the Province of London are perhaps proud froward peevish pragmatick incendiaâ—ies stirring up the people against Parliament and Army the Ministery Eldership of the Province of London are all these Mr. Witham summon up your Christian experiences and then tell us Can the spirit of love desire and affâ—ction to the Parliament and Army suitable dispositions for that part of prayer which is called Intercession breathe out those requests which are so full of angry invectives against them both If not are revenge disaâ—â—ection anger and passion think you some of these spices to make a confection and pleasant incense for the nostrils of the Almighty morning after morning Will the spirit of Prayer and the spirit of Slander mingle together at the throne of grace Are not your prayer-expressions seeds of divisions between Parliament Army and people and doe you pray for Peace and sow the seeds of Warre in one breath Can the same Fountaine yeeld forth bitter waters and sweet the same mouth blesse and curse at the same time Are such Muleto prayers thinke you the genuine product of the divine Spirit No more to you Sir but onely this Take heed of bringing your holy sacrifices to the heart-seeing God with an evill mind Mr. Edmond Calamy of Alderman-Bury London preaching at Michaels Cornhill London about the Doctrine of the Resurrection pressing his auditory to rise from sinne would needs be pleased to enforce his exhortation with an uncoth motive after this manner WE LIVE NOW IN RISING TIMES WHEREIN MEN RAISED UP FROM THE DUNGHILL DOE GOVERN THE KINGDOME ALMOST Mr Calamy who are those men raised up from the Dunghill in these rising times who doe govern the Kingdome almost Either they must be the Parliament or the Army A man would presume you more richly furnished with noble principles of civility and piety not fild with such grosse malignity than to reflect such basenesse either upon the one or the other the Parliament being the onely visible authority of the kingdome and the Army both theirs the kingdoms security against the engaged enemies of them both but your restrictive and coercive expression almost like the point of the Diall to the time of the day directs our thoughts to the men of your meaning viz. the ARMY Are these men raised up