in outward dutyes of outward worship and government and to confirme these by civill sanction I shall lay down briefly 1. Because the Magistrate is ordained by God not onely to be a practicer of the law himselfe but to be a protector thereof and to punish the breach thereof in others this not onely the Presbyterians but Master Burton the vindicator of the Independent Churches saith a mans practises if they bee against any of Gods commands of the first or second Table it appertaines to the civill Magistrate to punish who is for that cause called custos utriusque tabulae the keeper of both Tables These bee his very words Now if a Magistrate may protect the law and punish the open breach of the law of the first Table as well as the second what should hinder but hee may enjoyne externall conformity to the law I know not 2. Reason else a Magistrate in a Common-wealth should behold men as an indifferent spectator not caring what Religion they be of whether Papish Pagans Arrians Socinians c. unlesse he hath a power to enjoyn external conformity in outward worship 3. Reason else the holy Princes and Rulers as Asa Iehosaphat Hezekiah Iosiah with others who are recorded to be zealous in enjoyning outward conformity and that under a penalty in outward worship should lye under blame for thus doing as doing a worke not belonging to them If Mr. Dels assertion were true that secular power cannot enjoyne outward conformity in dutyes of outward worship But observe good reader how Mr. Dell doth endeavour to hinder the Magistrate to countenance and confirm by law or civill sanction as he cals it the worship and government of Christ and externall conformity thereto by this following passage After this manner the old Prelates reformed who were wont to say in the Kings wee will study out the faith and you shall maintain it and the faith they studied and brought to the Kings the Kings must maintain and * not question but that it was Jure Divino Prithee Reader observe Master Dels reasoning in this place is neither Logicall nor Theologicall this is the force of what he writes The Prelates desired their government to bee confirmed by Kings to be Iure Divino therefore the Assembly for I know not else who he should meane by that tearme which hee useth ironically the sacred Clergy who desire the Parliament to settle their moddell of Church government and confirme it by civill sanction is not Iure Divino If Prelaes intreated Princes to confirme by civill sanction what was not Jure Divino shall the Assembly not Petition the Parliament to confirme what is But the more to cast dirt on that Ecclesiasticall Reformation which the Presbyterians desire of the Parliament to settle he doth reproach it with this scandall that after this manner the old Prelates Reformed p. 5. l. 33. now observe how unjustly this is charged upon them for 1. The Prelates desired the secular power to enjoyn conformity to boundlesse groundlesse burdensome and superstitious ceremonies The Presbyterians desired the removall of them all 2. The Prelates desired the King to injoyn a law to prophane the Sabbath the Presbyterians desire lawes to bee still in force to have it sanctified 3. The Prelates saith Master Dell brought the faith they studied to the Kingâ— and Kings must maintaine it and not question it but that it was Jure Divino but the Presbyterians say not so They acknowledge that it belongs to the Magistrate to have his Conscience satisfyed in the truth of that government of the Church which he will set up by his Authoritie 4. The Prelats desired the civill Magistrates to inflict heavier punishments foâ— not observing a fruitlesse ceremony then for grosse sins in practice or errours in judgement but the Presbyterians doe not so 5. The Prelates had costly courts to picke the purse and crush the person of him that came under their clutches the Presbyterians desire none such Yea 6. The Prelates desired Princes to settle a government which had no footing in the Word the Presbyterians desire such a government settled as may be most agreeable to the word of God and the example of the best Reformed Churches put these 6 particulars together then doe but judge whether Master Dell spake true that the Prelatâ— of old Reformed after the same manner as the Presbyterians labour for now Mr. Dell having laid down some differences twixt Heart-Reformation and Ecclesiasticall-Reformation he hath this passage Civill Ecclesiasticall Reformation is onely outward and busieth it selfe in reforming the outward man in outward things and is very industrious and elaborate about outward formes and outward orders and outward government and outward confession and outward practice and thinkes if these be but put into some handsomenesse and conformity they have brought about an excellent Reformation though the heart remain sinfull c. and so this Reformation is like that Reformation of the Scribes and Pharisees notorious Hypocrites who made cleane the outside of the cup or platter leaving them all filthy-and unclean within 1. In these words observe he runs into 4 mistakes 1. He joynes Civill and Ecclesiasticall-Reformation together as if one and the same whereas they are clearly distinct as 1 There are distinct officers secular rulers in one Pastors and Teachers in the other 2. There are distinct censures the one may abridge of liberty and life the other only excommunicate from a Church societie but cannot inflict any bodily censure 3. Distinct in their ends Church-Reformation onely ayming at the gaining of our brother to God and preserving the Church from infection and offence State-Reformation reaching onely to the outward practice ayming at the outward peace now though they be thus distinct yet he jumbles them together as if one and the same 2. He condemnes Ecclesiasticall-Reformation because it busieth it selfe in Reforming the outward man when it cannot reform the heart whereas this is rather a commendation to our government that it can doe so much as by Master Dells owne confession to reform the outward man then a discommendation to it that it can doe no more 3. Take notice he is not onely an enemy to our government but to the confession of faith brought in by the revernd Assembly to the Parliament and to shew how he distastes it he thinkes not one place enough in his Sermon to manifest his dislike wherefore I observe hee hath 3 loose flings at the confession of faith as in page 7. l. 16. and page 23. l. 28. and here in this place of which I am mentioning pag. 7. l. 5. 4. He makes thaâ— Reformation which the godly Presbyterian Ministers and people desire to be no better then the Reformation of the Scribes and Pharisees notorious Hypocrites Though my conscience bears me witnesse and his also could testifie would hee become a judge of righteous thoughts that they of a Presbyterian judgement rest not in outward formes and professions as the
Short and Plaine ANIMADVERSIONS On some Passages in Mr. Dels Sermon First Preached before the Honourable House of Commons on Novemb. 25. 1646. But since Printed without their Order Setting forth the many dangerous and destructive Assertions therin both to Church and State the Covenant and the Reformation so much desired TOGETHER With an Answer to an unlicensed Pamphlet annext to the Sermon Entituled A Reply to Master Love's Contradictions By Christopher Love Minister of Anne Aldersgate London The second Edition Gal. 2.11 I withstood him to the face because he was to be blamed Christianus Magistratus animadvertit quidem in haereticos verum sic moderatè ut sinc qui resipiscere possint non patitur ut de fide doceant nec permittit ut Ecclesias colligant Episcopos ordinent alios privat honoribus alios adimit civitatis Communionem alios proscribit alios mulcta pecuntaria punit quod Augustini temporibus factum esse legimus Ipsos impostores ac seductores ne illi postquam incorrigibiles apparent ultra quenquam seducant carceribus iuclusos tandiu coercet ac detinet donec in se reuersi resipiscant sic coercendi suit qui cogi se ad bonum non sustinent Wolf Musculus in Locis Com. Imprimatur Ja. Cranford Decemb. 17. 1646. London Printed by R. Cotes for Iohn Bellamie at the three Golden Lions in Cornhill neer the Royall Exchange 1647. To His Excellency Sir Thomas Fairfax Generall of the Army raised by the Parliament in defence of the true Protestant Religion c. May it please your Excellency IT was ordered by a Divine hand that I should Preach before you in Windsor Castle at your very first marching forth with this successefull Army at which time I treated from Psal. 60.10 of Gods marching forth with Israels Army the footsteps of whose presence hath been seen within your Campe By the same hand it was likewise ordered that I should preach in your presence the very first Fast day after your returne to London as a Conqueror at which time I had a faire occasion to presse That such who had bin serviceable to the Church of God in its necessitous condition ought from those they doe assist to have a requitall in which I know none deserves a greater share then your Excellency Great Generall I have presumed to make my humble and particular addresse in dedicating these few lines to your Excellency upon a double ground 1. To take off a malicious mis-construction which some made of what I delivered laying my words on the rack of a tortured mis-interpretation forcing them to speake what I never meant as if in some passages of my Sermon I had some reflections on your Excellent Selfe whereas I can appeale to Heaven I had rather my tongue should cleave to the roof of my mouth then that a thought should be in my heart or a word drop from between my lips to darken that glory which God hath cast upon you 'T is true in handling this Doctrine That such who are serviceable to the people of God in their necessitous condition ought from those they do assist to have a requitall and to be sharers with them in their mercies Lest there should bee an ill use made thereof as if the requitall of men for their service should be so far extended as that they must be indulged in their evils I was forced to prevent this mistake to lay down this caution viz. That the requitall of men for their good service must not extend so far as to tolerate them in their evills * In exemplifying which caution I gave this supposition Suppose a Commander who hath been valiant and faithfull in your most successefull and serviceable Army should run into damnable Heresies to deny the Divinity of Christ the Immortality of the soul the authority of the Scriptures though his valour and fidelity pleads for a requitall for his Service yet not for a toleration in these opinions Now they who wrest these words as if they reflected on your Excellency doe you infinitely more wrong then they doe to so meane an one as I am that spake those words such who apply those words to your Excellency what doe they bat lay you under condâ—mnation as if you denyed the Divinitie of Christ the Immortality of the Soule or Authority of the Scriptures which thoughts are farre from your Noble breast your moderation is knowne to all men and the soundnesse of your judgement touching this matter yea which is your glory that notwithstanding the clâ—shing controversies of the times you have still pursued your duty and not cleaved unto Parties There was another passage in the Sermon which some wrested as if I aimed at your Excellency In the close of the caution I made use of a Story out of Plutarchs Moralls of one Manlius who being to wage War with the Samnites hee being to withdraw from the Army for a while left his Sonne to command in chiefe with this charge that he should not give the Samnites battail without speciall Order from him his Sonne seeing a faire opportunity against the Enemie gave them battaile fought valiantly and got the victory returning to his Father a Conquerour told him what he had done his Father did commend him for his valour yet told him hee should lose his head for his disobedience I onely intended the Story to this end To shew that Heathens observed this rule to gratifie men for their services yet were so just they would punish them for their evils Now they that apply this Story to your Excellency what doe they lesse then charge you of disobedience to the State you serve which malice it selfe cannot fasten upon you There is one thing more I would cleere my selfe in your thoughts viz. from an unjust aspersion that Master Dell casts upon me in his Epistle Dedicatory as if I preacht against the Articles at Oxford I had thought I did so cleerly expresse my self in that matter that none would have been so shamelesse as to lay such a thing to my charge when I desired the Honourable Worthies of Parliament to cast their eyes on the University of Oxford to reform it your Excellency very well knows I did premise this clause that in what I should say I would no waies reflect on the Articles at Oxford which being made stands with the Honour and Iustice of the Parliament to have them kept how unjustly then doth Master Dell censure me This is the first ground of my humble addresse to your Excellency that I might be rectus in curia cleare in your noble thoughts The second ground is this To leave it to your Excellencies thoughts whether so dangerously an opinionated a man as Master Dell is is fit to be a Chaplain in your Army who saith That if the Assembly should condemne the Doctrines he preacht they were the enemies of the truth of Christ and the last prop of Antichrist in the Kingdom Yea he saith further that the worke of
Sermon That he might gain attention and beliefe he ushers in what he intends to say with this insinuating Preamble I shall represent in some Gospel-light to this Honourable Auditory the true Reformation of the Church of the New Testament and blessed is he who shall not be offended at it What a great flourish doth the man make what a large promise doth he give Parturiunt montes nascetur ridiculus mus This which he calls Gospels light when it comes to the triall will be found a false light to put off counterfeit commodities by instead of being a true Gospel-light is it not an Ignis fatuus to bring men out of their way If by this Gospel-light about Church-Reformation hee meanes that secular powers cannot reform the hearts of men Christ alone must do that what needs such a triumph and boasting as if he had got the victory when as touching this he shal have no adversary and why should hee cry up this to be such a Gospel-light as if all men should light their candels at his fire when every eye sees and all hearts acknowledge both in the Generations before us and in this present age that it is Christs worke alone to reforme the heart and not mans but if by this Gospel-light about the Reformation of the Church he meanes that the Civill Magistrate seeing he cannot reform the heart hee must not restrain mens exorbitant practises which was the intendment and scope of the Sermon this is so farre from being Gospel-light that I shall discover it anon to bee grossenesse of darknesse and yet must the hidden things of darknesse goe under the name of Gospel-light and oh how sad is it to consider that so good a term should be a cover for so bad a practise to bee made a Pander to so many wanton and adulterated opinions but mark further how he is taken with his own fancies and the conceptions of his own brain that he pronounceth them blessed who shall not be offâ—nded at it 'T is a wordes he doth not place this blessing of his among the beatitudes in Christs first Sermon Mat. 5. He may as well adde to Scripture in the New Testament as hee hath added passages of his own to the Olâ— which I shall mention by and by Behold I beseech you upon what eaâ—â—e termes blessednesse is to be had for not being offended at the maâ—er of his Sermon surely 't is his blessing not Christs which he is so prodigall of to bestow upon his Disciples that imbrace his Dâ—ctrine And if they be blessed who are not offended at Mr. Dels Sermon then how far from blessednesse in Mr. Dels opinion is the Honorable House of Commons who are most of them offended at it and the many thousands in City and Country who are offended at the Sermon not blessed ones in his conceit I trow If the Law of Moses could not make men perfect as pertaining to the Conscience much lâ—sse câ—n any new Laws invented now and if any such Laws should be imposed on the people of God now the Gospell hath the same strength in it self to make hâ—m void as the former Reader observe that Scripture phrase used by Mr. Dell Heb. 9.13 14. Not to make perfect as appertaining to conscience is thus interpreted by Expositâ—rs That the Jews could not obtain righteousnesse justification or taking away the guilt of sin from their consciences by any or all of their Leviticall Ceremonies or Sacrifices but all the spirituall good they injoyed was from Christ the true Sacrifice Now observe Mr. Dell makes it the reason why the Law of Moses was to be abolisht because it could not make perfect as pertaining to conscience as he layes it down p. 3. l. 7. Now by this reason the Morall Law should bee abolisht as well as the Ceremoniall for the Morall Law and our obedience to it cannot make us perfect as pertaining to Conscience i. e. cannot justifie us in the sight of God nor wipe off the guilt of sin from off the Conscience so that it should seem he pleads against the Morall Lâ—w to have it abolisht as well as the Ceremoniall so shews himself to be a grosse Antinomian as well as a rigid Anti-Presbyterian All such Laws and Ordinances devised by men that cannot make them that obey and practice them perfect as appertaining to Conscience are therefore all to be at an end when this time of Reformation comes If all Laws and Ordinances devised by men that cannot make them that obey them and practise them perfect as pertaining to conscience are to end in this time of Reformation then will it follow alâ— our Stature Laws and our Ordinances of Parliament are to bee abolisht for they are devised by men and cannot make perfect as pertaining to Conscience but if he say that he meanes such Laws and Ordinances of men whereby the Civill Magistrate gives his civill sanction to confirm and establish certain Laws and Constitutions for externall conformity in outward duties of outward worship and government as he speakes more plainly in p. 5. l. 26. If he meane that such Laws and Ordinances as these are to be abolisht I demand whether this reflects not on the wisedome and Honour of both the Honorable Houses of Parliament who have made certain Laws and Ordinances about Church-Government and confirmed them by their civill sanction yet these must be abolisht but 't is not to be doubted but that the Honourable Houses have shewed more wisdom and judgment in ratifying those Ordinances then Mr. Dell can shew strength of Argument to abolish them But I proceed Mr. Dell afterward declaring that the time of the Gospel was the time of this Reformation which were the words of his Doctrine hath this passage In the time of the Law there were outward duties and performances and Ceremonies and Sacrifices and strict Laws to injoyn the observation of these things carrying along with them the severitie of death yet notwithstanding all this there was no true Reformation Then he goes on p. 4. l. 6. Notwithstanding their strict forcing of men to outward duties and notwithstanding the outward worship of Moses the people remained inwardly corrupt filthy and unclean and without any true Reformation before God till Christ who was God in the flâ—sh came with the ministration of the Spirit and then indeed was the time of Reformation Certainely the man seems to be a little angry with the directions and Lawes of God given to Moses and if he had lived in Moses his time I doe verily thinke he would have pleaded for liberty of Conscience and exemption from them he charges the lawes of Moses with severity pag. 3. lin. 35. And that then there was strict forcing of men to the duties of the outward worship of God pag. 4. lin. 4. which he likes not neither then nor now if hee blame any it will reflect on the lawgiver God himselfe who prescribed those lawes to
must they be more free from sin then they are 4 If more spirituall then Angels then men whiles they live here should have a greater degree of grace then Angels have Considering then that the faithfull here on earth are to bee subject to humane Laws which Angels are not seeing they have bodies which Angels have not and have sinne in their natures and imperfection in their graces which the Angels of heaven have not I cannot see reason why Mr. Dell should say That the faithfull and elect were more spirituall then Angels His third Reason by â—orcible Reformation humane Institution is set up I shall bee as briefe in my answer as hee is in this Reason If humane Institution should bee set up by the Civill Magistrate which is not intended by any as a part of Gods worship this would bee unjustifiable but if humane Institutions bee set up circa sacra onely as a prop to Gods worship by their Civill sanction to give protection for the free and publique exercise of the worship of God Against this there can be nothing justly objected His fourth Reason It brings men into blind obedience If Ecclesiasticall Reformation brings men into blinde obedience this is but an accidentall effect the fault lies not in the Reformation but in the ignorance of a mans owne minde or perversnesse of will that will not know or learne His fifth Reason It makes men Hypocrites and not Saints yea saith afterwards pag. 24. lin. 13. This Reformation makes no Saints but all Hypocrites If Church-Reformation confirmed by the Secular Power makes Hypocrites this is but an accidentall effect as the former was the fault is not in the Reformation but in the unsoundnesse of mens hearts This would reflect on the sincere powerfull preaching of the Word as well as the Reformation for by living under it many are moulded into a forme of godlinesse who yet are hypocrites shall the word be therefore blamed Iosiah in that glorious Reformation in Iudah caused all Iudah to stand to the Covenant 2 Chron. â—4 32. yet many of those that did so were but meere hypocrites as they are charged by Ieremiah c. 3.6 10. shal therefore the Covenant he then prest upon the people be ill thought of because many did shew themselves hypocrites after their taking of it His sixth Reason Hee saith it causeth disturbances and tumults in the world In laying downe my answer to this sixth cause I shall suggest these foure particulars 1. That this effect is but accidentall as the two former were disturbance and tumults doe not arise from any thing in Ecclesiasticall Reformation but from the turbulency and violence of mens spirits who plead for a lawlesse liberty and are loath to be restrained by the golden reines of Discipline 2. That disturbances and tumults following a Reformation is no grounded Argument that that Reformation is evill for then this would condemne Jesus Christ himselfe for when hee came from the bosome of his Father to reforme his Church 't is said That hee came not to send peace in the world but a sword for I am come to set a man at variance against his father and the daughter against her mother c. Mat. 10.34 35. Now because these offences and differences doe arise because of Christ dare any lay the blame on him as if hee were the cause thereof 3. Where Presbyteriall Government is in use protected and confirmed by the Civill Magistrate there is most peace union and brotherly love and least divisions and disturbances should I confirme this by quoting any Author of a Presbyterian judgement some would not therefore beleeve it wherefore that holy man of God Mr. Burroughs though hee bee dead yet hee speaketh in a Speech of his at Guildhall on Friday October 6. 1643. hee hath these words That Scotland is certainly a Nation that God doth love a Nation that God doth honour it is a Nation that is united the most firmely under Heaven wee may truly call it a Phiadelthia had wee the like union among us O what great things had wee done before this time So it should seeme in Mr. Burroughs opinion Presbyterian Government was no cause of Disturbanceâ— and Tumults but a bond to union yea Mr. Burroughs was not alone of this minde but the other fouâ—e Apologists Mr. Goodwin Mr. Nye Mr. Bridge Mr. Simpson acknowledge that Presbyterian Government hath been accompanied with more peace then other formes of Government see the Apologeticall Narration p. 4. Is not Mr. Dels charge then unjust that Ecclesiasticall Reformation which Presbyterians desire to settle doth breed disturbances and tumults in the world 4. Where Errors and Heresies spread are connived at or tolerated for want of Ecclesiasticall Reformation there are likely to beâ— most disturbances and divisions This generation can give a sighing testimony hereto Spanhemius in a small Tract or Narration of the rise and progresse of the Anabaptists in Germany declares that they occasioned many commotions and the effusion of much blood in those parts of the world what the Division of the times may doe among us who knows These particulars considered Mr. Dell and others of his minde had more ground to lay these brats of Disturbances and Tumults at their owne doores that cry downe an Ecclesiasticall Reformation and cry up a Toleration then father it upon them who desire unity truth and order His seventh Reason Christ useth no such outward force it was foretold of him That he should not strivel nor cry nor lift up his voyce in the streets to call in outward and Secular aide and power 'T is true Christ used not outward power and who saith hee should doe not as I have said before all Presbyterians hold that the Word not the Sword must propagate the Faith but what then did not Christ call for outward aide from the Rulers of the world to preserve the Faith are wee not enjoyned by Christ to pray for Kings that they might protect us in the profession of godlinesse are not Kings nursing Fathers appointed by Christ to take care of his Churches safety Doth not Mr. Dell say as much that the Magistrate should protect us in godlinesse It is worth your notice that hee doth not onely corruptly expound but impudently adde to the Scripture Hee tells you That it was foretold that Christ should neither strive nor cry nor lift-up his voice in the streets to call in for outward and Secular aide and power Hee quotes not the place where this Prophecy is least the Reader should readily turne to it and so discerne his perverting of the sense and adding to the words this phrase To call in for outward and Secular aide which is not in the Text yet hee would make the world beleeve as if it was prophesied of Christ hee should neither strive nor cry nor lift up his voice in the streets to call in for Secular aide that holy Prophecy which hee doth so grosly abuse is
shamelesse and senselesse aspersion is this How could Antichrist bee said then to bee Triumphant when the Mystery of Iniquity did not begin to worke till afterward nor did Antichrist become Triumphant till long after the Romane Emperours relinquisht Rome and gave way to the Pope 2 Thess. 2.6 7 8. which was not till many yeares after the Apostles desired fire to come down from heaven For my part I shall incline to thinke they to come nearest the Apostolicall practise and spirit at whom Master Dell casts forth his more bitter invectives Object May a Christian then live as hee list Ans. No by no meanes for he hath the Word and Spirit in him to keep him from living as he list and he knows that no man in Gods Kingdome may live as he wills but as God wills 1. Observe though hee saith that man should not live as he list yet for any thing the Magistrate hath to doe with him hee may live as he list 2. He takes it for granted as if the Word and Spirit did so keep a man in order as if that man should not live as it pleaseth himselfe but in all things please God 3. He concludes because men know they may not live as they will but as God wills therefore that they doe live as God wills which is not true Object But would you have no Law Ans. No Laws in Gods Kingdom but Gods Laws viz. the Law of the New nature the law of the Spirit and the law of Love All that I shall say touching this is to desire Master Dell to looke into his heart and try whether the law of a New nature the law of the Spirit and the law of Love did guide him in preaching this Sermon and publishing his Epistle Would the law of Love make him so censorious of the Assembly to cal them the last prop of Antichrist and to censure other Ministers to be but the Toes of Antichrist Would the law of Love make you asperse the Apostles that they discovered a spirit of Tyranny Prelacy and Antichristianity truly love would keep you from thinking or speaking evil but out of the abundance of the heart your mouth spake it may be discovered what was in the heart by what was heard from the tongue Object But would you have sin suffered Ans. No but more throughâ—y destroyed then any powers in the world can destroy it even by the spirit of judgement and burning It should seeme sinne must bee tolerated bee it what it will till the Spirit comes to subdue it till the spirit of judgement comes it must be suffered I crave leave to speake a few words in the behalfe of two Kingdoms VVhen I heard him begin to crave liberty to speak in the behalf of two Kingdomes I began to listen I was in hope he had been turned a Scotist that Scotland should have had one good word from him but when I heard him out the sentence I perceived they came not into his thoughts hee is I beleeve as little a friend to their Nation as he is to their government It grieves me to see how the City Country Country Towns Villages doe all rise up for the most part against the Ministration of the spirit for this is a certaine sign of the undoing of them all VVhen I heard him lash the Assembly all the godly Ministers and people of the Land who are in the Presbyterian way I did verily imagine London should not escape his censure I may say to thee O City of Renowne Famous things have been done in thee and spoken of thee O thou City of God thou hast been a little Sanctuary to the banisht ones who were scattered from severall quarters of the Land relieved the needy hast exhausted thy treasure to save the Nation countenanced and encouraged a godly and powerfull Ministery within thy walls and is this thy requitall that thou must bee put in the front among those that rise up against the Ministration of the Spirit But you honorable and beloved Christians let not your soule enter into those mens secrets neither yet walke in their open and publike wayes for ruine and destruction are in their paths the way of peace they shall never know seeing God is to enter into controversie with all flesh for their rising up against the Ministration of the spirit Observe five harsh censures in these words 1. That the Presbyterians for I know not whom else hee can meane have some secret plots and contrivements which hee wisheth the Parliament to take heed of This jealousie springs not from a good root Nero that was unchaste himselfe thought all men else to bee so hee guesseth at other mens temper by his owne 2. He seemes by his words to suggest as if the Parliament should not joyne with Presbyterian Ministers in that publique way of worship which is established I know not what else hee should intend by that caution to the Parliament That they should not walke in our open and publike wayes 3. He censures them of a Presbyterian judgment as if they should ruine and destroy others or be destroyed themselves I know not else what hee should meane by that phrase Ruine and destruction are in their paths 4. That they shall never savingly understand the wayes or means pertaining to their salvation for so doth hee pronounce The way of peace they shall never know 5. That they doe rise up against the Ministration of the Spirit if such uncharitable censures proceed from him that pretends he is guided by the Law of love what would hee not say or do when he is swayed by a spirit of revenge And thus much unto you from the Lord Those few graines of truth which were scattered thinly up and downe the Sermon was from the Lord but those heapes of chaffe and that Masse of Errour which thou seest here discovered was from some one else The false Prophets when they vented the vanities of their owne hearts would tell the people the Lord had spoken when hee had not that their falshoods might bee lesse suspected undoubtedly there are many things in this Sermon which God will never own though it may bee confidently told you all is from the Lord A Short ANSWER to an Vnlicensed Pamphlet entituled A Reply to the chiefe Contradictions of Master LOVE'S Sermon Master DELL I Little thought that you who pretend so much to bee guided by the law of Love and of the Spirit would have brought forth such fruits of the flesh The best word you can afford me who never spake ill word of you in my life is Satan the Old man the false Prophet c. Well your words shall provoke me to a diligent search in mine own soul but not to a turbulent passion against your person what ever you say of mee shall not exasperate mee to bring a railing accusation against you The truth is I am exceedingly unwilling to shew your nakedness to the world