though peradventure cryed down with Confidence no such thing as the Reformation of the Church See Reply pag. 33. Reply Pag. 34. To which you reply I taught indeed that the Kingdom of Christ is a spiritual Kingdom and the Reformation of it is answerable but little thought that any man would have been so blind or worse as to have affirmed the preaching of this spiritual and glorious Reformation was to preach against all Reformation Is the Reformation of Jesus Christ which hee works by his Word and Spirit in all the faithfull no Reformation at all How durst you affirm this Mr. Love Answ. Mr Dell to clear himselfe from what I charged him with viz. That he câ—yed down all Ecclesiasticall Reformation saith That he little thought any man would be so blind or worse to affirm that the preaching of this spiritual Reformation was to preach against all Reformation To which I must needs confess to preach of spirituall Reformation as it should be preacht is not to preach against all other Reformation but to preach of spirituall Reformation as Mr. Dell preacht it viz. exclusively is to preach against all other Reformation Yet Mr. Dell to make men beleeve as if he were not against Ecclesiasticall Reformation saith That he thinks him mad or worse that affirms spirituall Reformation excludes all other Reformation truly I am of his mind Now that I might turn the edge of this Assertion against Mr Dell I shall reduce it into this Syllogism Major That man that affirms spirituall Reformation excludes al other Reformation is either blind or worse Minor But Mr. Dell affirms spirituall Reformation excludes all other Reformation Concl. Therefore mr. Dell is either blind or worse The Major Proposition is evident Master Del himself confesseth it in the page fore quoted p. 34. The Minor is as evident viz. that Mr Dell affirms spirituall Reformation and excludes all other Reformation for he saith expresly That besides this spirituall Reformation he knows no other Serm. page 5. line 2. and that this spirituall Reformation is the onely Reformation of the New Testament Serm. page 12. l. 22. what then follows but that M. Dell is either blind or worse And whereas you lay to my charge in your Reply That I should affirm the Reformation of Iesus Christ by his Word and Spirit in the faithful is no Reformation Truly Sir I never durst hold so it s farre from my heart I acknowledg heart-reformation to be the most glorious Reformation yet not the only Reformation I had thought you would have answered what I spake and not unjustly fasten upon me what I spake not but I perceive your tongue is your owne Love As if all were encompassed within the narrow heart of man Reply Yet I said plainly enough when the heart is Reformed all is Reformed and Gospel Reformation though it begins in the inward man ends in the outward did you Sir accuse me rightly then or no Ans. 'T is true you said so in pag. 6. l. 22. and you said the quite contrary in pag. 5. l. 2. Besides heart Reformation I know no other and pag. 12. l. 22. Besides heart Reformation the new Testament knows no other Now if what you say in one place you contradict in another who can help it And whereas you demand whether I accused you rightly in laying to your charge that you held onely for heart Reformation denying all other I answer I did and I stand to the accusation stil for did not you say Besides heart Reformation there is no other Reformation that you know of and that this is the onely Reformation of the new Testament Let the Reader judge whether I did not then accuse you rightly Love If this be so rase out the first Article of the Covenant Reply page 37. I had rather the whole Covenant were rased out then the least truth contained in the Word of God though I like the Covenant well enough according to the true intention of it And again if the thing be truly considered it will appeare that you are more against the Covenant then I for the Covenant engageth us to reform according to the Word of God but you it seems would reform without yea against the Word with outward and secular power which you wil not suffer in tâ—e Magistrates hands neither but will needs have it in your owne Answ. I have laid down all your words in this Reply that others may discern and you might bee convinced of the impertinency and falshood thereof and that in five particulars 1. In this Reply you take not off what I urged viz. If there be onely heart Reformation then must you rase out the first Article of the Covenant which binds to a Reformation in Worship Discipline and Government which is a Reformation distinct from heart Reformation but against this you speake not a word in this Reply then I 'le conclude that your silence gives consent 2. You say you like the Covenant wel enough according to the true intention of it truly Sir you must pardon me I cannot beleeve you and that upon these grounds 1. The Covenant according to the true intention of it tyes to the Preservation of the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government but you like not that you had rather pull down then preserve the Discipline of the Church of Scotland it being Presbyteriall yea you call that the carnal Church that cals for the aide of the civil Magistrate for his civil sanction which Scotland doth and will you make mee beleeve you would preserve that Church or Government 2. The Covenant according to the true intention of it tyes us to indeavour to bring the Churches of God in the three Kingdoms to uniformity in Religion Confession of Faith Forme of Church-Government Directory for Worship but you like not these you have in Print and Pulpit declared your dislike against most or all of these How then dare you say you like the Covenant wel enough according to the true intention of it 3. You do untruly say that I am more against the Covenant then you In this I hope I shall easily convince you by an induction of particular passages in the Covenant 1. I acknowledge the Church of Scotland a Reformed Church so doe not you 2. I would in my place and calling endevour to preserve the Reformed Religion in the Church of Scotland in Doctrine Worship Discipline and Government so will not you 3. I doe acknowledge the Covenant holds â—orth that Reformation of Church Government or Discipline mentioned in the first Article to be a distinct reformation from that mentioned in the end of the Covenant but so do not you for you hold that besides heart Reformation there is no other Yea 4. I according to the Covenant endevour after uniformitie in matters of Religion but you do not so unlesse your mind bee changed from what it was when you printed a Book against uniformity 5. I am for a
Moses But what hath Master Dell to alleadge against the compelling of men to the duties of the outward worship of God I am sure there is much to be said for it this Iehosophat Hezekiah Asa and Iosiah did els Magistrates are to behold men as indifferent spectatorâ— not caring what Religion the people be of in speaking of the Magistrates coactive power I would be cautiously understood 1. Thaâ— the coactive power of a Magistrate is not Gods way of planting the Gospell in a heathen nation which never heard of the Gospell before Procopius in Arcâ— histor. saith that Iustinian was blamed because hee compelled the Samaritans to embrace the Christian faith All the Jewes a nation professing the true God were compelled to the duties of the outward worship of God but the heathens about them were not so 2. You must know that there is a great deale of difference twixt an affirmative compulsion to say I le make you bee of my minde and a negative compulsion which saith you shall not spread propagate this Heresie and Blasphemy thus the Magistrate may compell 3. The Magistrate may compell to the meanes and externall acts of worship but cannot compell to internall acts of faith love and such like as having no power over the conscience I shall have occasion to treate of the Magistrates power more largely upon some other passages of Master Dels Sermon But Master Dell goes on and saies that during the time of Moses his law there was no true Reformation pag. 3.33 and that the people were without any true Reformation before God till Christ who was God in the flesh come page 4.8 By this Mr. Dell discovers himselfe a downe-right Socinian hee saith there was no true reformation the Socinians saâ— so too in effect that they who lived before Christs time had onely temporall and earthly blessings in their knowledge and affections holding resolutely that Christ and eternall things though they were promised in the Old Testament yet they were not enjoyed by any till under the New whereupon they say that Grace and Salvation was not till Christ came as if there had beene no eternall life nor any thing of the spirit till Christ came in the flesh and doth not Mr. Dell say so much in effect when he saith til this time of Reformation the faithfull were without true Reformation before God what a heavy charge is this that all the Patriarks before the law and all the elect of God under the law were without this true Reformation before God what is this but to deny that they are not justified their sins not pardoned their soules not saved for this is a certain truth that none are justified pardoned or saved but such as have this Goâ—spell Reformation which he describes to a bee mortifying and destroying of sinne if there was no such a Reformation as this how could any before Christs coming in the flesh be savâ—d Master Dell having described what this Gospell Reformation is to be a mortifying and destroying of sin c. he now layes down an exclusive conclusion in these words This is true Gospell Reformation and besides this I know no other but as he preacht it was thus this is true Gospell Reformation and besides this the New Testament knowes no other He sayes it in expresse termes also Pag. 12. l. 22. the taking away of transgression for us and from us is the onely Reformation of the New Testament If it bee read as t is Printed that Master Delâ— knowes no other Gospell Reformation besides heart Reformation this bewrayes his ignorance if it be read as t was preacht that the New Testament knowes no other Reformation besides this herein he shewes his errour to bee for the Erastian way I must needs say our dissenting brethren who are of the independent judgement have little reason to thank Master Dell for this assertion it strikes at the foundation of the Independent Reformation and Government as well as at the Presbyteriall Besides if no Reformation besides an heart Reformation surely it will follow that both Kingdomes were greatly mistaken in the first Article of our Covenant wherein wee stand bound to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in doctrine worship discipline and government according to the word of God and the example of the best Reformed Churches Surely both Kingdomes did not take this upon them as if they could reforme the hearts of men this they know is Christ work not theirs but another kinde of Reformation in Ecclesiasticall discipline which hath been corrupted by the Prelates So that if Mr. Dels doctrine passe for currant that there is no other Reformation under the Gospell but a heart Reformation the first Article of the Covenant must stand either for a nullity or falsity And therefore you see how grosly they are mistaken who take Gospell Reformation onely to consist in the making so t was preacht to bee the making of certaine lawes and constitutions by the sacred power or clergy for externall conformity in outward duties of outward worship and government and to have these confirmed by civill sanction and inforced upon men by secular power Master Dell himselfe and others of his minde not any body else that I know of are mistaken for none of a Presbyterian judgement holds that the making of certaine lawes for conformity in dutyes of outward worship backed by the civill sanction of the Christian Magistrate to be heart-Reformation but they say onely this that a visible Church is then in a good readinesse for reformation when there is an externall conformity in duties of outward worship and government when confirmed by civill sanction Indeed Master Dell saies much but dâ—oves nothing about this And to rectifie Master Dels mistake I shall endeavour to prove that t is so farre from being a capitall crime that it â—s a laudable and warrantable practice in the civill Magistrate to conâ—â—rme by civill sanction and enjoyne by externall penalties externall conformity in outward duties of outward worship and government which I shall evince by Scripture and reason 1. By Scripture did not Darius make a law for externall conformity in matters of Religion Dan. 6.26 27. I make a decree that in every dominion of my Kingdome men tremble and feare before the God of Daniell Nehemiah made a law and that under penalty to bring men in conformity to the observing and Sanctifying of the Sabbath Nehem. 13.21 22. yea Josiah made all that were present in Judah and Benjamin to stand to the Covenant and made all that were present in Israell to serve even to serve the Lord their God 2 Chron. 34.32 33. And King Asâ— made a law commanding Iudah to seeke the Lord God of their fathers and to do the law and Commandements 2 Chron. 14.4 many instances more of the like nature might be brought The reasons which evince the warrantablenesse of Magistrates practice to enjoyne externall conformity
wherefore it made me thinke when hee used those words that something either erroneous as indeed it was or controversall would fall from him else there had beene no need of such a Preamble as that was I will now addresse my selfe to view over those causes or reasons he gives why he will by no meanes grant the Spirituall Church of Christ to be reformed by worldly and Secular power which if hee meanes in this sense that Secular powers cannot Reforme the heart hee might well spare his paines in alleadging reasons all the Congregation was fully satisfied in that without further reasons but certainly something else these causes hee laies downe were intended for to plead for some such thing as this that because the Magistrate cannot reforme the heart therefore hee must not put to his hand to represse the divulging of Hereticall opinions nor punish those persons that doe I cannot discerne at what marke hee should aime at but this I now come to consider of the Causes or Reasons as he layes them downe His first Reason Forcible Reformation is unbeseeming the Gospel for the Gospel is a Gospel of peace not of force and fury Civill Ecclesiasticall Reformation reformes by breathing out threatnings punishments prisons fire and death To strengthen this he quotes many Authors in page 21. Observe 1. If by forcible Reformation he meanes that a Christian Magistrate should not force by fire and sword an heathen people to embrace the faith I shall not contend with him but if he meanes that Magistrates must not among people professing the faith put forth their power to suppresse Heresies and punish the divulgers thereof this is not unbeseeming the Gospel but most consonant unto it For did not Paul in the want of a Christian Magistrate in an extraordinary way doe the Magistrates worke inflict a bodily punishment on Elymas the Sorcerer struck him blinde onely because hee would have seduced Paulus Sergius from the faith Acts 13.8 9 10 11. Now what Paul did extraordinarily the Christian Magistrate may doe ordinarily as an ordinary act of his charge There are a cloud of witnesses that affirme this that it is the Magistrates duty to suppesse errors and punish the spreaders thereof Zanchy saith That almost all Divines in his time were of this minde that Hereticks were to bee punisht with the sword So is Beza likewise who saith Docemus Christianis Magistratibus praecipue dandam operam ut purus ac sincerus Dei cultus vigeat ejusque perturbatores ut res postvlat authoritate sua legitime juadicatos capitali quoque paena si necessitas et sceleris magnitudo postulent coerceant potius quam ecclesia detrimentum capiat The Christian Magistrate saith Beza should use his endeavour that the pure sincere worship of God might flourish and that he should restraine and punish and that with a capitall punishment if need so require all the disturbers thereof rather then the Church should receive any dammage Of the same minde is Bullinger conc. 18. fol. 89. and Aretius in Historia valentini gentilis Danaeus in Ethic. Christi lib. 2. c. 13. fol. 199. So Iunius in defensione 2. de Trinitate adversus Samosatenianos edita Heidelb Ann. 1591. p. 40. now lest it might invalidate what these Orthodox Divines assert as being of a Presbyterian judgement I shall here insert what some of the Independent way doe hold touching the Magistrates power in suppressing Heresies and punishing the promoters thereof Mr. Iohn Goodwin in a booke intituled M. S. to A. S. pag. 50. saith that if the Magistrate avoid this danger that hee smite not the truth of God instead of Heresie and the Worship of God instead of superstition he professeth that for his part when the civill Magistrate shall bee far enough out of this danger of fighting against God in opposing truth instead of Heresie hee hath nothing to say against his fighting with superstion Heresie Schisme as well as corruptions in manners Hee grants what the Presbyterian desire so doth Mr. Burton likewise in his vindication of the Independent Churches pag. 70. you must distinguish betwixt mens consciences and their practice the conscience simply considered is for God but for mans practises if they bee against any of Gods commands of the first or second Table that appertaines to the civill Magistrate to punish who is for this cause called custos utriusque tabulae the keeper of both Tables I shall only instance in one more the glory of their way I mean that man of God Mr. Burroughs who quotes that text in Deut. 13.6 That the Magistrate must not tolerate but may inflict death for Idolatry yea as hee saith lest any should put off this saying this is in the Old Testament he therefore to take this off doth urge Zach. 13.3 He that takes upon him to prophecy to speake lyes in the name of the Lord his father and mother that begat him shall say unto him thou shalt not live and they shall thrust him through when he propheâ—â—eth And this Text he affirmes to be a prophecy of the times of the Gospel not as if the parenâ—s should presently run a knife into him but that they should bee the meanes that such an erroneous Idolatrous Prophet or Teacher should bee brought before the Civill Magistrate to receive condigne punishment even to the taking away his life 2. Observe that the many quotations in pag. 21. prove onely that an Heathen people must not bee forc't by fire and sword to embrace the Faith but contradicts not this that a Christian people should not by the Christian Magistrate bee punisht for or restrain'd from the professing of blasphemous opinions or damnable Heresies 3. Observe 't is an unjust charge on Ecclesiasticall Reformation as if that did breath out threatenings punishments prisons death The Church by all its censures can inflict no corporall punishment 't is the sword in the Magistrates hand only must do that thus much in answer to the first cause His second reason he layes downe is That forcible Reformation is unsuitable to Christs Kingdome which if it bee meant in the sense mentioned in my Animadversions on the foregoing Reason 't is no wayes unsuitable to Christs Kingdome but is assented to by Presbyterians and Independents also as consonant to the word Now under this second cause hee hath this groundlesse assertion viz. You may as well goe about to bring the Angels of Heaven under an outward and secular power as the faithfull who being borne of the Spirit are more spirituall then they Serm. p. 22. l. 21. If Mr. Dells assertion should be beleeved that the faithfull are more spirituall then Angels then foure absurdities would follow 1 Civill Lawes must have no more to doe with the faithfull then it hath with Angels who are above the reach of humane laws 2 If more spirituall then Angels then must they have no bodies as Angels have not 3 If more spirituall then Angels then
in Isaiah 42.2 Hee shall not cry nor lift up nor cause his voyce to bee heard in the streets which Calvin expounds indeed to bee a Prophecy of Christ but farre from what Mr. Dell intends signifying that Christ comming in the flesh should bee without pompe and worldly glory that hee should not bee received as the Princes of this world for when they come through some populous City they are received in great state and with loud acclamations from the people And Musculus saith to the same effect also that Christ delighteth not in pompe and vaine glory as the Princes of the world doe but would live and lead an obscure life in the world This I onely urge to shew his grosse miâ—takes and â—olly in adding that clause to Isaiahs Prophecy which overthrows the Prophets intendment in it As the Disciples shooke off the dust of their feet as a witnesse against them that received not their Doctrine this is all that Ministers of the Gospel can doe to any that refuse their Doctrine and not goe to the Secular Magistrate to ask pâ—wer to punish them or imprison them c. 'T is one thing for a man not to receive the Word and another thing to vent blasphemies and errours against the Word I grant that Ministers must not goe to the Secular Magistrate to have men punisht who doe not beleeve or receive their Doctrine nor are any punisht for this yet Ministers must go to the Civill Magistrate to have Heretiques and Blasphemers punisht by his hand else guilt lyes upon them Now because I perceive the thing which Mr. Dell drives at is to deny this as appeares by a following passage pag. 25. line 32. avoid an Heretique but not imprison him or kill him or banish him I shall therefore make this good that 't is no such new or unheard of thing that Ministers should call to the Civill Magistrate to have Heretiques punisht I may make it evident from the most ancient and generall Councell The Nicene Councell after they had cast out Arius the Heretique out of the Church of Alexandria made their addresses unto Constantine the Great that hee might bee punisht so did the Ephesian Councell with Nestorius that grand Heretique desire Theodosius and Valeminian to banish him which was done accordingly Thus did the Constantinopolitan Councell with that grosse Heretique Macedonius and the Calcedon Councell with the Eutichean Heretiques yea not onely the generall Councells but the Reformed Churches they doe the like yea in New-England also the Churches did call to the Civill Magistrate to imprison some and banish others who were the broachers of damnable Heresies and Errours and 't is to bee observed that Gerrard who did much differ both from Lutherans and Calvinists in this controversie about punishing any Heretiques with death yet hee grants this that I urge Quod Magistratus ad fidem Christi conversi auxilium contra Haereticos Orthodoxi implorare possint libenter concedimus that is That the Orthodox may lawfully beg the power and help of the Christian Magistrate against Heretiques But it may bee objected why the Apostles and the Church in the Primitive times did not goe to the Civill Magistrate to have Heretiques punisht Sol. 'T was not as if they thought they might not warrantably goe to the Civill Magistrate but 't was because they knew the Magistrate was not then Christian nor converted to the Faith so that if they had gone to have him punish others for being Heretiques they had bin punisht themselves for being Christians this was the true reason of their forbearance and yet Historians tell us that the Primitive Christians did sometimes desire the Heathen Emperours aide against Heretiques in particular the Christians petitioned Aurelianâ—â— the Emperor to punish Samosatenus that grosse Heretique which accordingly hee did Vide Euseb Hist. Eccl. lib. 7. c. 29. If men bee wicked is it not misery enough for them to refuse eternall life except also they inflict on them a temporall death Then hee brings in a saying of Luthers Quando non invocat brachium seculare Et morte uâ—raque terreat mundum 1. Take notice that Mr. Dell makes the misery of wicked men which they may endure hereafter to bee an Argument to exempâ— them from all corporall punishments here as if because it is misery enough to be thrust to Hell for Murder Treason Theft therefore the Magistrate must not inflict on them temporall punishment for any of those offences 2. Take notice that the quotation of Luthers speech doth not serve his purpose to prove that Magistrates must not punish Heretiques but Luthers speech tends to this that the Popish Clergy did call for the Secular powers to terrifie Protestants under the notion of Heretiques with both kinde of deaths Now is this a good consequence because the Popish Clergy did call for the Secular powers against Protestants under the notion of Heretiques who were not so therefore godly Ministers must not desire the Secular power against Heretiques who are so They that doe these things shall not inherit the Kingdome of God but not one word of outward and corporall punishment in all the Gospel Here still hee harps upon the same string as if because a man shall not inherit the Kingdome of God therefore must have no corporall punishment Those that shall not inherit the Kingdome of God are mentioned by the Apostle 1 Cor. 6.9 10. to bee Fornicators Idolaters Adulterers Effeminate abusers of themselves with mankinde Theeves Covetous Drunkards Revilers Extortioners and such like shall not inherit the Kingdome of God and because of this by Mr. Dells assertion they must be exempted from corporall punishment certainly all the Libertines in the Land would gratifie Master Dell could hee but justifie this Doctrine Christ reproveth his Disciples for discovering such a spirit of Tyranny as to punish men for not receiving him Luke 9. when the Apostles of a Prelaticall and Antichristian spirit in that particular desired fire to come downe from heaven upon them that would not receive him Christ did severely rebuke them then afterwards saith They were of the spirit of Satan and of Antichrist and that this was Antichrist Triumphant You need not wonder that Master Dell should call the Reverend Assembly the last prop of Antichrist and other godly Ministers the Toes of Antichrist hee that cannot affoord the Apostles a good word what can others of inferiour indowments expect from him Oh what a censorious tongue hath this man to asperse the Apostles for every infirmity with the foule blot of Antichristianity 'T is true the desire of the Apostles was inconsiderate and vindicative and shall this mole-hill bee made a mountaine to bee called in them a spirit of Tyranny a Prelaticall and Antichristian spirit yea to charge it upon Christ as if hee should say They were not of his Spirit but of Satans and of Antichrists and this to bee Antichrist Triumphant Oh what a
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
for men to see your shame and were it not that the truth of God is more concerned then my selfe I shouâ—d be silent I cannot but say with the Philosopher Amicus Plato amicus Socrates sed magis amica vâ—ritas Before I shal speak to your reply I cannot but take notice of one passage in the Title of your Booke viz. All published for the good of the faithfull at their desire To which I have Three things to say 1. That your Sermon Epistle and Reply tends directly to the hurt of the faithfull not to their good for what tends it to but to pervert mens judgements alienate mens affections from a Regular Government and from the orthodox and godly Ministers of the Land and is this for the good of the faithfull Your Booke is stuâ—ft with selfe-contradictions Scripture-mis-interpretations censorious expressions and scandalous aspersions on the City Assembly and Ministry of the Land and is this for the good of the faithfull Yea the publishing your Book is likely to sow more seeds of Discord and kindle a greater fire of Contention in the Kingdome then you will be able to quench and is this for the good of the faithfull I cannot but give you notice of one thing from your name Del which in the Saxon language signifies Division from whence our English word deale to distribute or divide comes and how unhappily doth your practice answer your name and shew that Mr. Dell is not onely a Dissenting but a Dividing Brother if so how can what you publish be for the good of the faithful 2 If by faithfull you mean such of your mind and way that your Book was published for their good I can assure you you misse your end you could not doe your party a greater piece of dis-service then in publishing your Book wherein there are such weak yet confident Assertions such dangerous positions such vain-glorious expressions and rigid censures which hath made you lose more friends then you have purchased Whereas you say it was published at the desire of the faithfull I dare not say they are not faithfull but I will say in this they were not wise to desire you to publish that in Print which was so much distasted by the Honourable House of Commons in the Pulpit I have no more to say to the Title of your book I now addresse my self to answer your Reply Wherein I must tell you that I have not had fair dealing from you which I shall demonstrate in three Particulars 1. You charge me with that which I never mentioned in my Sermon nor ever entred into my heart as if I should say The Reformation of Iesus Christ which hee works by his Word and Spirit in all the faithful and in all the Churches of the Saints is no Reformation at all then you demand How durst you affirme this Master Love See Mr. Dells Reply page 34. line 10. I may retort upon you How durst you say this Mr. Dell in what you have laid down for my words not a syllable tending to this purpose is to be found such a considerable charge against me would neither have beene left out by your notary nor forgotten by you had I spoken such words as those it makes me think you cannot confute what I speak seeing you encounter with that which I spake not a valiant champion I le assure you 2. You deale not fairely with mee in this in that you pervert my words making them to prove that which was not intended by mee that you may acknowledge I do not wrong you I shall give you two instances in your Reply the one is in page 35. line 15. where you indeavour to invalidate that saying of the Apostle The rest I will set in Order when I come for that purpose I intended it In your Reply you intimate as if I urged it to prove the power of the Civill Magistrate circa Sacra which I did not I urged that Scripture in confutation of that exclusive assertion you laid down in your Sermon page 5. line 2. This is true Gospel Reformation and besides this I know no other and elsewhere that this is the onely Reformation of the New Testament page 12.22 You your selfe in writing downe my words cleere it that I urged those words in answer to that exclusive assertion as you laid it downe page 35. line 10 If no other reformation besides heart-Reformation then said I I wonder how Paul could be â—o out who said when I come I will set all things in Order whence I argued this must bee Church-Order in reference to some Reformation of things externally amisse among them and not an Order about heart-Reformation for Paul as I urged could not order who should have grace who not who should not have small measure of grace who great this was not in Pauls power to Order wherefore of necessity it must be an ordering of things by Ecclesiasticall discipline of things externally amisse in the Church of Corinth by their scandalousnesse of life and unpreparednesse of heart in comming to the Lords Supper or something else about externall Order as the scope of the place being the close of Pauls directions about comming to Sacrament 2 Cor. 11.34 and the current of Expositers will warrant (b) Calvin saith expresly the Apostle meanes onely Externall Order in matters Ecclesiasticall c So doth Pareus on the place seeing saith he Paul could not in short Epistles expresse all things needful about the particular Discipline of each of the Churches therefore hee promised when hee came hee would set what is amisse in order (d) So saith Piscator the rest I will set in order that is saith he the things pertaining to the Order of Ecclesiasticall Government This text then is pertinent and prevalent enough to gainsay what you affirme viz. that there is no Reformation but heart-Reformation The other instance I shall give of your perverting my words page 39. where you accuse mee that the Scripture could not bee quiet for me as if I did deny that speech 1 Kings 8.18 where God said to David t was well it was in his heart to build but should not Alas I meddle not with the Scripture onely with your corrupt and absurd application of this to the Honourable House of Commons 3. You deal not fairly with me in inserting what was most easy for you to cavil at and omitting the strength of the Arguments I urged and seeing you could not easily unty the knot you wovld fairly cut it And thus having shewed wherein you have not dealt ingenously with me I come now to shew wherein you have dealt injuriously with the Truth I betake my â—elf to answer your Reply that I might deal fairly with you I shal lay down what you say were my own words and lay down your Reply so much as is needful then affix an answer The words of mine with which you begin are Love Cast your eyes upon the begun Reformation
had neede looke about them should Mr. Dells Faction prevaile this is the best they can expect thâ—â— the Magistrate should deterre them and that with death or banishment should they oppose what Mr. Dell saith is the Communion of Saints 2. But suppose I should fight with you with your own weapons and argue by your owne Principles Presbyterians plead their way to be truth and your way to be wrong and that they are bound to oppose it and their consciences rest satisfied therein now if they should oppose your way the Magistrate by your own Principles cannot touch them because they follow their consciences How then dare you say the Magistrate may deterre men by punishments for opposing you and yet he must not deterre Heretiques by corporall penalties for opposing the truth Love If it was good in your hearts to thinke to reforme it 's much better to doe it Reply Does not God say it was well that David thought to build a Temple but yet for all that he should not build it And doe you dare to blame this very thing Cannot the Scripture be quiet for you Answ. I might observe that you doe not onely leave out much of my words but also pervert them 't is a fault so frequently committed by you and reproved by me that I am weary to tell you of it any more I come to answer your Interrogatories in your Reply You demand doth not God say it was well that David thought to build the Temple yet hee should not build it I say so too and never said the contrary I acknowledge God said 't was well that David thought to build him an house but yet he should not doe it I denyed not that but this I deny that ever God said to the Parliament it was well in them to thinke to reforme but yet they must not doe it I have spoken to this at large in my Animadversions on your Sermon wherefore I forbeare it now and whereas you charge mee that the Scripture cannot bee quiet for mee I answer I meddle not with the Scripture but onely with your corrupt application of it in which there were six absurdities as I have evidently demonstrated in my Animadversions on your Sermon Love You neede not feare losing a Party Reply Yea but how if God be in that party What then Sir Is it not better keeping a little poore despised party that hath God in it then a great and numerous party without God Again did you preach before the Parliament to make or cast off parties doth this appertain to the Mystery of Christ and the Father Reader those men are so over-busie in making and marring parties that I much feare they will in the end throw the Kingdome into more misery and bloud then their Predecessors haue done Answer There are no lesse then five mistakes which run through the veâ—nes of this Reply 1. That that party which opposeth Presbyteriall government are the peculiar people who have God among them 2. That the Presbyterian party though great and numerous have not God on their side but are still without God 3. That I preacht before the Parliament to make parties whereas the Lord knowes I did not intend to preach a word of all this to which you reply untill I heard the many falshood that you so confidently delivered 4. That my preaching did not appertain to the mystery of Christ and the Father because as you say I preacht to make parties but yours must go under the name of Gospel-light preaching of Christ though the scope and intendment of your Sermon was to make a party what else did you intend in your last addresse to the Parliament after you desired a Toleration to assemble together when and where and how you list if the Parliament would grant you this Liberty how did you as the head of a Partie assure the Parliament in these words Wee will be willingly contented to doe and suffer all things with you wee will cheerefully runne through honour and dishonour with you fame and infamy gain and losse trouble and quietnesse peace and warre life and death and that you would desire nothing but this Liberty to preach and publish the truth If this was not a party if you might have a Toleration I understand not plaine English 5. Your fifth mistake is in affirming that the Presbyterians will throw the Kingdome into more misery and blood then the Prelates have done alas I may returne you an answer in your own words that you ascribe your owne works to our hands if ever the Kingdome be brought into misery and blood which God forbid you may thank your selves for crying up an universall Toleration for making a causelesse seperation from Communion with us whom yet you at least some of you acknowledge to bee a Churches of Christ for fostering Divisions alienating the people from their faithfull Pastors and broaching damnable Heresies which crying Provocations may prove a grave to all our hopes and a resurrection to all our former troubles miseries and bloodshed Love Reformation is no forcing conscience it meddles not with conscience it retaines practice if a Iesuite come from Rome to kill a great person he does it in conscience but I meddle not with his conscience I restrain his practise Reply Doth your Reformation only restraine outward Practice then to tye up mad Dogs and Beares and Tygers is your most excellent Reformation you that will not meddle with the consciences of men it is no wonder you are making so many Iron yokes for their necks and so many snares and fetters to hamper the outward man the proper subject it seems of your Reformation and thus taking upon your selves the Reformation of the outward man you do indeed put the Magistrates work to an end and then the Assembly may serve in the place of the House of Commons and Sion Colledge in the place of the Lord Major Aldermen and Common-councell See ye not Oh you Powers of the world how the Ecclesiasticall powers would eat you out c. Answ In this part of your Reply 't is so long I cannot write it all I perceive four bitter invectives viz. 1. Against Ecclesiasticall Reformation as if it were not worthy the name of Reformation because it doth onely restrain outward practice whereas 't is rather a commendation to the Reformation desired that it can doe so much then a discommendation of it that it can do no more 2. You inveigh against Reformation that the excellency of it is to tye up mad-dogs and Beares and Tygers To tell you the truth I think those that tye up those unâ—uly creatures doe better then they that let them loose to hurt and to destroy Presbyterians as you confesse by their Reformation tye up those savage Beasts but you by your universall Toleration let loose Heretiques who in Scripture are compared to hurtful beasts to have their liberty to vent errors destroy souls and make prey of the simple who