THE PULPIT INCENDIARY OR The Divinity and Devotion of Mr. Calamy Mr. Case Mr. Cauton Mr. Cranford and other Sion-Colledge Preachers in their Morning-Exercises with the keen and angry Application thereof unto the Parliament and Army TOGETHER With a true Vindication of the Covenant from the false Glosses put upon it and a plain Indication of Covenant-breakers Micha 3. 5 6. Thus saith the Lord concerning the Prophets that make my people to erre that bite with their teeth and cry peace and he that putteth not into their mouthes they even prepare warre against him therefore shall night be unto you that you shall not have a vision and it shall be darke unto you that you shall not divine and the Sun shall go down over the Prophets and the day shall be dark over them then shall the Seer be ashamed and the Diviners confounded yea they shall all cover their lips for there shall be no answer of God Verse 10. They build up Zion with blood and Jerusalem with iniquity the Priests thereof teach for hire the Prophets thereof divine for money yet will they lean upon the Lord and say Is not the Lord amongst us none evill shall come upon us Published according to Order Printed by C. S. in the yeare 1648. THE Pulpit Incendiary IF the eare trieth words as the mouth tasteth meat we have cause to complain against some of our Citie Preachers whose profest function place calling is to be the faithfull Stewards of Jesus Christ appointed by him to give us our portion in due season viz. to breake unto us the bread of life that in stead thereof feed us with wormwood and make us to drinke the waters of gall as at other times so especially in their MORNING LECTVRES day after day affording us little else than in stead of the pleasant fruits of the garden of Eden and the sweet bunches of the land of Canaan the milk and hony the marrow and fatnesse of the Gospel of Christ the apples of Sodome bitter clusters and bitter herbs bitter waters from bitter vessels corrupting the streames of the waters of the Sanctuary and making them taste like the waters of Marah imbittering ouâ— spirits each against other filling our mouthes with bitter complaints making us to lead bitter lives whetting our tongues by their morning instigations like swords and shooting out arroweâ— each against his brother all the day long even bitter words so perverting the naturall sweet and candid Genius of our English nation whose common propensity is to respect refresh and love one another that we are ready to be devouring and biting one another and in danger to be consumed one of another to bathe our hands in one anothers blood and sheath our swords in one anothers bowels We did hopefully expect that the powerfull predominancy of that divine Spirit of Jesus Christ which we hope is in them together with the wofull experience of continued peevishnesse each against other producing nothing but distempers in the mind and distractions in the State a sad estrangement from the life of God who will not dwell with a froward heart the due observance of the great law of our liege Lord that we love one another the lifting up of the hands of our enemies which did hang down the strengthening of their knees which were so much infeebled the refreshing of their fainting hearts that did wither like grasse the enlivening of their drooping spirits which did fall and pine and die within them we did hope we say that these particulars and the considerations thereof would at least have been like the tree cast into the waters of Marah to sweeten and heal the bitternesse thereof But alas we looked for healing but no good comes the morning Lectures which they are pleas'd to call the Ark of God in their frequent removals month after month from place to place are so model'd fram'd and constituted that they are not like the Ark of old in the Camp of Israel but like as that Ark was in Ashdod Gath and Ekron the Cities of the Philistines a judgement rather than a mercy the spirits of men that look into it like the men of Bethshemesh being smitten with ranchor frowardnesse and distemper each against other making a lamentable slaughter of those sweet affections of love kindnesse gentlenesse goodnesse patience each toward other which did so famously abound amongst English Christians in former dayes we cannot deny but with all thankfulnesse acknowledge that this Ark of God as they are pleas'd to teaâ—m it is sometimes drawn by milch kine we mean this morning Lecture sometimes performed by truly pious and ingenious Ministers feeding our souls with the milk and hony of the land of promise rejoycing our spirits with the blessed melody of the joyfull sound coming unto us with the fulnesse of the blessing of the Gospel of peace and furnishing our judgements with divine principles of faith towards God and love towards brethren and the Lord recompence their labour of love blesse them with all spirituall blessings powring forth into their soules the blessed streames of the waters of life and so supply them from day to day that out of their bellies may alwayes flow rivers of living waters But wofull experience makes us complain that this Ark of theirs seemes frequently to be drawn rather by Bulls of Basan than milch kine tossiâ—g and goring the Parliament and Army and their dissenting brethren from day to day malitiously fomenting contentions strifes and divisions even amongst the children of grace and love the sonnes and daughters of the most high God we did verily hope that our uniting together as by so many bonds of Nature and Grace so especially by the SOLEMNE LEAGUE AND COVENANT which we have taken in judgement and understanding as themselves have done would have been a soveraigne Balme to have healed our breaches but Simeon and Levi deceived the Sechemites by charming them into the bond of Circumcision and then destroyed them while they were sore but Jacobs curse will be upon such instruments of cruelty which is to be divided in Jacob and scattered in Israel but lest it should be said unto us as the Jewes said unto Christ Thou hast a Devill who goe about to kill thee we are slanderers in our assertions who have so abused the Parliament Army and people of God as these words expresse we have here set down some few and but a few of those froward expressions of this nature vented in pulpits from these morning preachers which though they have been so managed by some though not by all that they have blindfolded the Parliament and Army by cunning expressions as the Jewes did Christ yet they very well know it would be no hard matter for their audience to prophesie who it is that smites them the truth whereof will clearly appeare by these FEW instances for we are not willing to offend the palats of ingenious men with too many of such bitter clusters but if
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
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
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
warre and alarms to battle heightning divisions differences and distempers that are too high already amongst us Thirdly Doe you complain of the increase of sectaries you multiply them by your carriages towards them the persecuting Papists made Protestants the persecuting Prelates made puritans and the railing Presbyter that sharpens his tongue to utter bitter words to call men a generation of vipers a viperous brood the remnant of Baal c. These make Independents whom you call sectaries Fourthly Doe you complain of the growth of errors doe not you cause 〈◊〉 by casting mudde and dirt at the root of these bulrushes iâ—stead of plucking them up by arguing reasoning and debating the same It is true about 58 Ministers of London 84 Ministers of Lancashire 43 Ministers of Warwick shire subscribes against error heresie blasphemie but you shall have one sectary in a corner will give it may be or pretend at least to give more arguments to maintain his error than 185 Ministers to maintain the truth in opposition to these errors you shall have it may be one sectary pretend to offer 185 arguments to maintain an error and to give testimony to it when 185 Ministers of London Lancashire and Warwick-shire give testimony indeed to the truth of Jesus by asserting such and such things for truth and by calling such and such things errors heresies c. as so many Leather coats may doe but not one argument among them all to assert the truth of Jesus or destroy error withall had we more of your pains and lesse of your passions more of your arguments lesse of your anger more reasonings and lesse railings would you be pleased to set up Lectures of confutation of errors in a soft meek wise and Christian manner and decline these fiery fierce and furious Lectures of strife divisions reproach and contempt upon Parliament Army brethren c. How quickly would error be cast upon the dunghill and truth get up into the throne Error is seated in the imaginations of men and they are high thoughts that exalt themselves against the knowledge of Jesus Christ those means therefore that are effectuall for the suppression of error heresie c. must be calculated for the casting down of imaginationâ— or reasonings and strong holds in men exalting themselves against the knowledge of Jesus Christ stout railing will never demollish strong reasonings the weight of the little finger of truth and sound reason doth more effectually crush error heresie c. than the very loyns of railing and raging at them one sound argument coming against error in the name and according to the will of God will be unto an whole host of errors as the Angel of God unto the host of Senacherib viz. scatter and slaughter them that the place thereof shall not be found any more one sound argument from the holy Scriptures wisely and skilfully managed against a capitall error doth often prove like Davids stone slung at Goliah viz. strike it dead in the face of many abettors thereof making them quickly throw down their weapons at the feet of truth and become captives unto it bitter invectives without arguments against errors heresie c. are unto them as the Egyptian persecution was unto the Israelites the more they be thus dealt withall the more they grow the spirit of conviction doth not usually appear in whirlewinde blustering stormy tempestuous railing raging and wrangling exclamations but in the still and soft voice of brotherly meek â—ollid and Christian debating reasoning and arguing out the truth it is most true it is good to be zealously affected in a good thing yea that our zeale should even eat us up but we must be zealous according to knowledge not to eat up our brethren it is reason and not railing that conjures errors out of mens judgements why should the sonnes of error be wiser than the sonnes of truth they insinuate errors into their proselytes they watch to deceive they come under the vizard of humilitie meeknesse and sweetnesse to seduce the simple if you will undeceive them you must be that in sincerity which deceivers are in hypocrisie viz. truely humble truely meek and kinde 't was Pauls rule especially towards fallen brethren to restore them with the spirit of meeknesse it was his practice to catch men by guile it s no marvaile that errors abound amongst us when men instead of rooting them up by a strong hand of arguing doe onely tread upon them as upon Cammamell by lowd reproaches reasonlesse declamations c. making them indeed rather to grow and multiply God if we may so say doth often need mens patience meeknesse humility but never needs mens passions frowardnesse perversenesse this is to goe down into the Land of darknesse to fetch light to apply our selves to Satans Magazin to furnish us with weapous to fight the Lords battles this is for vice to correct sinne When men come to heare reason against error and finde nothing but railing what is this but to feed men with stones instead of bread and with serpents instead of fishes would men endeavour to convince men by arguing and reasoning as Christ did and not as the Scribes it would make men astonished at their doctrine and error and heresie like Dagon before the Arke would not stand before the truths of God so mannag'd and asserted Fifthly Doe you complain that the worke of reformation is hindered Sanballads and Tobyasses obstruct the building of the Temple wee have been a great while in expectation of setling Religion but alas all is in vaine wee have nothing but an empty shew of reformation Presbytery is despised sleighted we are farther off from reformation than wee were severall yeares since Who hinders your reformation but your selves have you not all incouragements unto a reformation were ever any of you troubled for the exactnesse strictnesse or purity of your reformation may you not keep any man how great soever he be from your Communions who lives scandalously loosely or in grosse ignorance is it not evident as the Sunne at noone-day that nothing stands in your way but your selves may not all men of discerning spirits see and perceive what it is that hinders your reformation shall we dictate unto you the common observations of seeing men viz. that you take not a right method for a pure reformation for is not this your Custome you call in all your Parish if house-keepers to choose your Elders your Elders they admit of your members to the Sacrament and so your reformation is made up is it not too notorious that the most of men are not the best of men nay have not you often told us that the most of men are the worst of men and can the worst of men bring about the best of reformations will the worst of men make choice of the best of rulers except it be through the wonderfull providence and interposition of the hand of God doe not wee plainly see that the most of men have not principles leading
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