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spirit_n	holy_a	son_n	word_n	14,353	5	4.5058	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90968	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. Published according to order.	Price, John, Citizen of London.	1648 (1648)	Wing P3346; Thomason E438_10; ESTC R203205	55,372	67

indeed be the true strain and drift of your hearts viz. That God in all things may be glorified through Jesus Christ as the Apostle hath it 1 Pet. 4. 11. You may expect honour upon a Gospel ground viz. a Covenant of grace wherein it is promised that God will honour them that honour him and therefore wee beseech you if you can beare an exhortation from Heaven by the hands of your brethren who in the sinceritie and simplicitie of their spirits doe judge themselves not worthy to be named the same day with many of you in respect of your piety and parts learning and abilities to serve the Lord Jesus that you would be pleased to follow the truth in love Ephes. 4. 15. and to provoke one another to love Heb. 10. 24. Bearing one anothers burthens and so fulfilling the Law of Christ Gal. 6. 1 2. Taking heed of biting and devouring one another least we be consumed one of another Gal. 5. 15. Walking by the same rule so farre as wee have mutually attained confidently expecting that God will seasonably reveale himselfe unto the mistaken Phil. 3. 15 16. God is love and he that dwelleth in love dwelleth in God and God in him 1 Joh. 4. 9. Wee differ from God in heart in life in judgement in practice and yet still God is love The Father hath loved us be yee therefore followers of God as deare children and walk in love Ephes. 5. 1 2. The Sonne hath loved us even as the Father hath loved the Sonne Joh. 15. 9. The holy Spirit is a Spirit of love 2 Tim. 1. 7. and the fruit of it is love Gal. 5. 22. And where ever it is in truth it knits the heart with the Saints in love Colos. 2. 2. rooting and grounding them in love Ephes. 3. 17. causing not onely the report of their faith in Christ Jesus but also of their love to all Saints to be heard abroad in the world Col. 1. 4. The Father the Sonne the Holy Spirit loveth us notwithstanding our vast and infinite disproportion and difference from this holy Trinity in our judgements wills affections lives and conversations and surely they that are taught of God doe love one another 1 Thes. 4. 9. Consider how sweetly and kindly the almighty treateth with the sonnes of men his words are soft breaking our bones Prov. 25. 15. and his writings are words of reconciliation sending his Embassadours to beseech us and most kindly to pray us in Christs name and stead to be reconciled unto God 2 Cor. 5. 20. Consider wee cannot as yet be all of one minde which is our affliction as well as our sinne yet may we be all of one heart the failings wherein is more our sinne than our sorrow unity in judgement is the promised blessing of another age but unity in affection is our present duty though wee cannot speak all the same things of faith through our difference in judgement yet we may all speak the same things of love through the unity of our affections though we cannot agree in all things which should be all our griefe yet wee all agree in this thing to strive together to know the truth as it is in Jesus which calls for our love to one another God in Christ and Christ in God is the pure spring of that divine love which is alwaies running from God to Christ and from Christ to God the streames whereof doe cheare the hearts of all the Saints but the Saints in Christ and Christ in Saints should make each lovely in each others eyes our mutuall interest in Jesus Christ should make us value each other as precious jewells which God will make up in the day of his glory Mal. 3. 17. Wee are all acceptable to God in the beloved Ephes. 1. 6. and why not then unto one another Wee all know but in part 1 Cor. 13. 9. And therefore none are so perfectly acquainted with one truth that he needs no further light about the same and it is to be conceived that the errors of judgement in the godly ariseth not from the love of error but the mistake of truth so that the light of the Saints possibly may be dim and their darknesse or ignorance not absolutely without or utterly remote from some light they ought therefore to heare one another patiently and to beare with one another kindly it is the propertie of the Father of lights and of the Sonne of righteousnesse the light of the world that in him should be all light and no darknesse at all He that dwelleth in love dwelleth in light for God is light He that saith he is in light and bateth his brother is in darknesse and walketh in darknesse Notwithstanding his great presumption of his large abilities He knoweth not whether he goeth because that darknesse hath blinded his eyes vers. 11. A passionate peevish froward pettish perverse Professor is seldome acquainted with the truth as it is in Jesus meeknesse encapableth a man to receive the truth James 1. 21. A froward heart and a perverse tongue or pen commonly goeth together and Salomon saith that one findeth no good and the other falleth into mischiefe Prov. 17. 20. He that thinketh he knoweth nothing as he ought to know is in the sweetest capacity to be taught of the Father who filleth the hungry with good things but sendeth the rich empty away Resisting the proud he giveth grace to the humble the Lord guideth the meeke in judgement and them will he teach his way Psal. 25. 9. Those who are become like weaned children doth he teach knowledge and understand doctrine Esay 28. 9. A froward heart and tongue is an abomination unto the Lord and therefore the secrets of the Lord cannot be with such Swelling words commonly come from shallow braines and the most ignorant are most conceited With the owly there is wisdome Prov. 11. 2. A railing tongue is like the raging waves foaming out its own shame Jude 13. The Lord teacheth the lowly person and such is fit to teach his brother Men doe much prejudice the truth by a passionate endeavour to vindicate the same rayling language and invective lines vailes the truth that it cannot be seen who loves to drinke in troubled waters or puddle streames When mens foame of malice envie and discontent appeare in the surface of their peevish lines who will look for truth therein A smooth tongue shall not bewitch us for we wil examine what it affirmes A scolding tongue shall not corrupt us for we wil never bestow the pains to hear it truth hath never need of passion but oft of patience A froward tongue oft-times stirres up other mens passions but seldome setleth any mans judgement frowardnesse raiseth up frowardnesse and strife stirreth up strife and both together rejoyceth the Devill and sporteth his children and the truth is neglected all the while He that endeavours to conquer error with good successe must bring along with him Meeknes and Truth and having both may ride on and

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 ou● 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 arrowe● 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 tea●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 tossi●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

God Object Wee have often heard your Apologie Rebuke them sharply or cuttingly that they may be sound in the Faith Will you be pleased to receive a Reply Are you commanded to reprove cuttingly and not to convince clearly are you alwayes to inveigh and never to instruct doth not the Apostle in the very same Chapter and upon the very same occasion command the Bishop or PRESBYTER to be able by sound doctrine first to exhort and convince gain-sayers and so to stop their mouths by arguments and reasonings and after if that will not serve turne to rebuke them cuttingly that they may be sound in the faith And have you yet taken this course with your dissenting brethren if you have refer us to your paines of this nature surely your brethren will presently either yeeld unto you or give you good reason for the contrary Secondly the Apostle commands to rebuke them sharply but WHOM must they rebuke sharply or cuttingly their brethren acknowledged to be holy learned usefull in the Church and Common-wealth on●ly differing in judgement about government and discipline as for matters doctrinall no more differing from the Presbyterians than the Presbyterians differ among themselves are these the men that must be reproved or rebuked sharply Surely the Apostle gives no such instruction unto Titus concerning such men but the unruly vaine talkers deceivers they of the Circumcision who subver● whole houses much more Cities and Countreys teaching that which they ought not for filthy lucres s●ke ly●rs evill beasts slow bellies these are to be rebuked cuttingly and ma● not this as truly be charged upon some Presby●erians as upon some Independents and may not as cleare an account hereof be rendred as well by the one as by the other but when shall this striving for mastery between them both have an end Thirdly rebuke them sharply or cuttingly not slanderously uncivily charging them falsly and scandalously with rebellion as Mr. Cawton hath charged the Army and Covenant-breaking as Mr. Jenkin hath charged the Parliament c. You have yet another covering for this nakednesse which you steale away from the divine Wardrobe the holy Scriptures which serves you no more to that purpose than Jonas Gourd did to cover him in his pettish mood and that is the saying of our Lord Object I came not to send peace but a sword for I am come to set a m●● at variance against his father and the daughter against the mother and the daughter in law against the mother in law c. and the like in the 12 Ia●k 51. I am come to send fire on earth c. Reply 1. How often have you taught us that these are the accidentall not the naturall products of Christs coming into the world was not the proper end of his coming to furnish his Ministers with the subject matter of their Commission viz. a message of peace that they may say to every Countrey every Citie every man peace be to this Countrey this Citie this man if they know not or minde not or acknowledge not the things that belong unto their peace if they will not receive a message of peace but stand it out to the utmost against God their bloud is upon their own heads have not you often told us thus Secondly Did Christ come into the world to put a sword into the hands of his converted ones to kill and destroy the unconverted or the contrary Did he come into the world to make wolves or sheep leopards or ●ambs vultures or doves that beleevers should destroy or save men from destruction Thirdly Did Christ come into the world to send a sword among brethren that they may be digging one anothers bowels cutting one anothers throats bite devour and consume one another what miserable Text-men are these to take the minde and meaning of Satan and fasten it upon the words of God may not truth justly complain of these men as David in the like case they wrest or torture my words daily intending to doe me mischiefe doth not the Apostle bid us mark such which cause divisions and tels us that such how ever they pretend serve not our Lord Jesus but their own bellies and by good words and faire speeches deceive the hearts of the simple and is not the consent to divide the childe an argument of no naturall relation to the childe the trick of a strange woman and not of a naturall mother Wee meet yet with your main Objection with which you alwayes flourish as if that like the sword of Saul or bow of Jonathan did never returne emptie and when that you have spent your selves by searching up and down the Scriptures for some grounds to justifie your unbrotherly proceedings in bitternesse against your brethren fishing night and day and catching nothing to relieve you in this poynt at last you take up the Covenant the solemne League and Covenant that blessed Covenant and make such a noise with the word Coven●r as if no man could pronounce it but your selves you mannage this after such a manner as that if the word of God cannot help you yet the Covenant will if principles of civility morality will not help you the Covenant will if Orders Votes and Ordinances of Parliament cannot help you yet the Covenant will as if the Covenant did say unto you as Peter did unto Christ Though all forsake you though Scripture and reason and argument and principles of common honesty forsake you yet will not I but alas if you will but a little throughly examine the Covenant with a very few Queries as the maid examined Peter the Covenant it selfe will be ready to protest that how ever it might be indeed with some of the thoughts of those that did promote the Covenant at the beginning yet in true construction and intent it never knew any such meanings as you are pleased to put upon it but if truly and throughly examined it will prove as B●alam did unto Balack though it was sent for out of Scotland with a designe of some it seemes to curse Israel yet it will not curse them but blesse them altogether for what can you find in this Covenant either feeding or justifying that spirit of bitternes wherewith you are possest against your brethren is there any one word jod or tittle of Presbytery in any Article line or letter of the Covenant Is there any one word that looks towards such a thing as a rigid fierce biting devouring persecuting Presbytery All that possibly you can plead for out of the Covenant to your purpose is it not contained in the first Article and what is that With hands lifted up to the m●st high God wee doe sweare that wee shall sincerely really and constantly through the grace of God endeavour in our severali places and callings the preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government against us common enemies the reform●tion of our Religion in the Kingdomes of England and

have not Gods dealings yours towards this Army been like the contest between Michael and Satan about the body of Moses hath not God plainly and evidently set himselfe in direct opposition unto you about this Army he honouring them you dishonouring them he causing a spirit of glory you a spirit of shame to rest upon them did not you prophesie bitter things of this Army if the Citie would permit them to march through and did not God make you all deceivers and false Prophets in the eyes of all men they marching through the Citie with weapons in their hands at such a time when profest resolutions and endeavours were used through your means to raise up an Army to cut their throats yea when a spirit of feare and trembling took hold upon their enemies having all advantages put in their hands to avenge themselves for all the wrongs and injuries that were offered them and yet did they not march peaceably and quietly throughout the City not offering the least wrong to man woman nor child to their honour and your shame Againe what had been the issue of that horrid insurrection made the ninth tenth of Aprill assaulting the Lord Mayor of the Citie robbing killing and destroying those that opposed them had not some part of this Army supprest the same the influence of your doctrine so prevailing with men that not one of many would appeare to rescue the Governours and Government of the Citie from the sonnes of violence and yet did not these contemptible Army-men put their lives in their hands and preserved the whole Citie from the woefull consequences of that rebellious insurrection yea when brick-bats and stones were cast out of houses and some of them were shot out of windows which affronts had they been offered unto some Armies would have rendered the Citie in ashes but they would have had satisfaction and yet as if they were men in valour and children in malice having rescued the Citie departed in peace blessing and praising God that he had made them able to render good for evill and doe not all reasonable men clearly perceive that if Sampson-like you lay your hands upon Parliament and Army to dissolve the one and disband the other you take hold of the pillars of the kingdome which being removed you bring all into confusion ruine and misery and pull down destruction upon your own heads Thirdly consider the most probable if not certain consequences of the suppression and extirpation of your dissenting brethren were all your dissenting brethren supprest and not one remained but onely your selves and the Prelaticall party in the kingdome doe but seriously consider what a through a blessed a perfect Reformation you would be like to carry on Suppose the dissolution of the Parliament the disbanding of the Army the destruction banishment or imprisonment of your dissenting brethren doe not you thinke that the malignant and Prelaticall party would not joyn together with you to set up Presbytery in a pious pure strict and godly way May not we say of such among you that shall think so or acteth as if they did think so as the Prophet Hosea saith The Prophet is a foole and the spirituall man is mad In short you must both unite and live or both divide and perish chuse you whether you may both wriggle and wrastle contend and contest weary and worry one another but the resolve of all must be one of these two either agree and live or else strive thus and fall both together First consider what faith the one party which the other may not say You say of the Independent party These are the troublers of Israel the hinderers of reformation the disturbers of our peace the incendiaries of the times the Covenant breakers and they say the like of you and both of you argue it each against other in the eyes of the world but were it not better that both of you did joyn together in joynt promotion and joynt opposition of such things as were according to your joynt opinion you both professe your hatred of known sinne and wickednesse the prophaning the Lords day drunkennesse swearing lying cozening deceiving ignorance and loosnesse you both professe it your duties to promote the glory of God the name of Jesus Christ the fruits of the Spirit the obedience of faith the workes of repentance love meeknesse gentlenesse patience brotherly kindnesse mercy bounty Did both parties joyn together in the propagation of those things which were according to both your judgements how quickly would your differences be reconciled did both parties seeke the things of Christ and each others good how quickly might you both rejoyce each in other and blesse God each for other Secondly consider the things wherien you agree and wherein you differ most confident we are the difference is more in the heart th●n in the head more in the affections th●n argument is the one for the glory of God so is the other Is the one for Reformation so is the other Is the one for purity of Ordinances so is the other Is the one for a holy pious peaceable Presbytery so is the other Is the one for the suppression of error herefie blasphemy and whatsoever is contrary to sound Doctrine and the power of godlinesse so is the other onely differing about the manner of this suppression the one affirming it must be done by the Magistrate by censures punishments imprisonments banishments c. the other making a distinction granting that some kinds of errors blasphemies directly repugnant with the light of nature the peace and quietnesse of the Land and Nation breaking the rules of civility morality and common honesty that the Magistrates may and ought to punish such things but for those errors and mistakes in matters of religion which cannot be rectified but by a supernaturall illumination and work of the Spirit that these are to be supprest by argument reasoning and debates out of the word of truth as the onely meanes sanctified by God for the pulling downe of all such imaginations that exalt themselves against the knowledge of Jesus Christ nay in the very argument of Church government the difference is not so vast great as seems to be by these unhappy miscarriages towards one another Are you for a Presbytery that is the government of the Church by Pastors Elders Helpers so are they Are you for the admission of none but godly persons in the eye of charity into these societies so are they Are you for combination of Churches they are for association Are you for subordination of one Church to many they are for a brotherly and Christian reference of one unto more Are you for an authoritative jurisdiction of some Churches over others they are for brotherly advice and exhort●tion and admonition of one Church to another Are you for excommunication of such Churches as do not reclaim after admonition exhortation reprehension c. for error heresie blasphemy or evill of doctrine or