doth openly declare elswhere as if some in this age preacht that the government of the Church which hath power over mens estates bodies and lives belongs not to King nor Parliament but to the Ministers and their Elders Some indeed may preach it as Mr. Dell hath written it upon hear-say and so charge that on the Presbyterians what they never meant unlesse he names the men and proves the words I shall not beleeve that any of a Presbyterian judgement should preach thus read over all the Presbyterian Authors about Ecclesiasticall discipline they unanimously renounce that the government of the Church reaches to mens estates liberty and lives but that censures in those regards belong to the secular powers 3. That because Christ sent out his Disciples without power of swords States or Armies to propagate the Gospel it will not therefore follow that States should not employ their outward power to preserve the gospel in safety from open enemies without the Church and in truth from perverting Heretiques within the Church which is all that Presbyterians desire that Magistrates should doe Reader take notice that Mr. Dell in handling the third generall which was by what meanes Christ brought about this Reformation he gives an Orthodox answer that 't is brought about by the Word and Spirit Serm. p. 14. but yet in the explicating and amplifying of these two meanes hee hath very harsh and unsavoury passages against the morall Law which makes mee suspect him to be tainted with the Antinomian errour I 'll gather up his own words scattered up and downe his booke as in pag. 17. lin. 23. hee saith The word by which the Church is Reformed is not the word of the Law for the Law made nothing perfect but the word of the Gospel this this is the onely-word that workes Reformation by which it seemes to mee hee excludes the Law from being any way instrumentall for the converting and reforming of a sinner Then observe further in pag. 18. lin. 5. hee saith to the same effect That the word whereby Christ Reformes is not the word without us as the word of the Law is but the word within us Then in pag. 19. lin. 3. hee saith That the word of the Gospel is the onely reforming word and if there bee never so much preaching if it bee but legall it will Reforme no body aright Now what he meanes by legall preaching I cannot tell for my part I account that onely to bee legall preathing either to cry up the observation of the ceremoniall Law or to preach justification by the workes of the morall Law besides this I know not what is legall preaching Surely Mr. Dell hath not such cause to taxe the godly Ministers of this Kingdome to be legall Preachers for who goes about to set up the ceremoniall Law for the observation thereof or the morall Law to get justification thereby I know none but if Mr. Dell meanes that to preach the duties of the morall Law or the matter contained in the Law which to mee seemes to bee his sense that this cannot bee instrumentall to reforme the heart in this I am against him and the Scriptures also gain-say him touching this matter When the Levites read the Law and expounded it the people wept very sore Nehem. 8.8 9. A good evidence of the Reformation of some among them besides the preaching of the Prophets was but an expatiating and explicating the duties commanded in the Law of Moses and shall we imagine that none were reformed by that way of preaching besides to what end doth Christ himselfe expound and presse the Law Mat. 5. and the Apostles after him urge the duties of the Law Eph. 6.1 2. Iames 2.8.10 11. If preaching the duties of the morall Law or the matter contained in it could be no wayes instrumentall to reforme the hearts of men I have herein beene too large I shall onely mention one unsavoury passage more about the Law then proceed to what else may be justly excepted against 'T is in page 19. lin. 14. In the Law there was letter without the spirit and so that could doe nothing but in the Gospell the word and the spirit are alwayes joyned together Here hee falls into the Socinian Error againe as if the Spirit did not accompany the Ministery of Moses as if there was in the Law onely the letter without the Spirit whereas indeed the efficacy of the Spirit was as Really operative then as now though not so abundantly Doth not the Scripture assure us that the Spirit did accompany the Ministery of the Prophets and did not Christ by his Spirit preach unto the Old World in the Ministery of Noah How then dares Master Dell affirme that in the law there was letter without the Spirit But then observe he runs into another error that in the Gospell the Word and Spirit are alwayes joyned If this were true then certainly none could perish that heare the Gospel which would be neare of Kin to Origens opinion that all shall bee saved yea by this t is manifest that in the Gospel the Word and Spirit are not alwayes joyned together in that the Gospel becomes a blocke of offence to some and a savour of death unto death 2 Cor. 2.16 which could not be if in the Gospel the Word and Spirit were alwayes joyned together Object Yea but I hope you will allow Secular power too may not the spirituall Church of Christ bee reformed with Worldly and Secular power I answer by no meanes and that for these causes So it is printed but it was preacht thus I answer by no meanes and what I say I shall make good out of the Gospel if it offend any wee cannot helpe that the word of God should bee a stone of stumbling and rocke of offence All these words are left out in the printed Copy and what should be the reason thereof Oh that the omission of these words did arise from a suspicion of the invalidity and impertinency of his proofes for what he intends if this did abate his confidence in the Presse from what it was in the Pulpit I should in time hope that he would with Augustine write a booke of Retractations and reclaime his dangerous opinions I am not in despaire as touching this for hee hath turned from Episcopacy to Independency and now for Anarchy and who knows whether he may not turne for Presbytery in the end which is my earnest desire to God for him since I heard and read what opinions he holds There is one thing more I might inquire into What reason Mr. Dell had to use those words as a Prologue to what hee was to say If it offend any we cannot helpe that the Word of God should be a stone of stumbling and rocke of offence If hee intended onely that Magistrates cannot reforme the heart that is Christs worke alone I doe not thinke there was one in the Congregation that would bee or could bee offended at that
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
then doe best whether they that tye up mad-Dogs Beares or Tygers or those that let them loose the Reader will judge 3. You inveigh against the Reformation likewise as if iron yokes and fetters for the outward man were the proper subject of this Reformation whereas Presbyterians doe unanimously acknowledge the censures of the Church are onely spirituall they reach not the outward man neither in estate liberty or life that belongs onely to the civil Magistrate Mr. Dell let me tell you 't is not fit that when you cannot confute a party you should belie them when you cannot overthrow what the Presbyterians hold to asperse them with what they hold not 4. You inveigh against the Assembly at Westminster and the Ministers of London as if the Assembly would â—ome in the place of the House of Commons and Sion Colledge in the place of the Lord Major Aldermen and Common-councell p. 40. I see at whom you levell your invenomed arrows you carry an akeing tooth against the Assembly and City Ministers 't is your usual way that those with whom you dare not dispute by arguments you would disparage by slanders Time hath bin when you would have given better words of the Convocation house then you can now give the Assembly and of the lazy Prelates then you can now of painfull Preacheâ—s I wish you might repent of both There are many other unsavoury passages in the latter end of your Reply which hath made your Book to stinke before the people both in vain commendations of your self censorious expressions of me and scandalous aspersions on others Is not the end of your Reply stuft with a high conceit of your own Sermon and a false conceit of mine Do not you boast that your Sermon savors wel to the faithful and ill to the world and mine the contrary Are not you so highly conceited of your Sermon that it might be preacht anywhere where the gospel hath a free passage and mine onely fit for Rome or some place else where the precious Word is under restraint do not you glory in your own light which you call sometimes new other whiles Gospel light and lay me under this condemnation that I have but old light and am but an old Creature still I le not spend time in my own vindication I had rather write an hundred lines to vindicate the truth then one line to vindicate my selfe But you rest not here you are lavish in your censures of others also Do not you say Ecclesiasticall Powers would â—ate out the Powers of the world Do not you say that the Ministers of this Kingdome if you mean any body else tell us so would exalt themselves in Christs stead in the Church and set under their feet the Magistrates power in the World and that this is so evident that there is some operation of Satan upon him that sees it not I need not returne answer to these vaine-glorious and censorious expressions the very mention thereof will be a sufficient Confutation to worke in the hearts of the people a detestation of what you preacht and printed I may end this answer as you doe almost your Reply concerning me that there are many other weake passionate inconsiderate and erroneous passages in your Epistles Sermon and Reply neither worth troubling the Reader with nor my selfe A Post-script Vindicating the Author from many unjust aspersions cast upon him MAster Dell in his Epistle to the Honourable house of Commons reports that I preacht against the Articles at Oxford which I did not for when I desired the Honourable Worthies of Parliament to cast their eyes upon the Universitie to reform it I did Premise this that in what I should say I would no wayes reflect on the Articles at Oxford which being made as I said stands with the honour and justice of the Parliament to have them kept was this to preach against the Articles 2. Mr Dell in his Epistle also chargeth me that I called the Parliament a mongrill Parliament which I did not Indeed I said because errours and heresies spread and the promoters thereof are not punisht therefore others accuse them to be so but I never did 3. It is reported that Mr Dell should shew me his notes before he preacht and that I did approve the matter yet spent time in study to gain-say what he delivered the originall of this report I finde to be one Mr Ireton in Pater-Noster Row who saith that his Brother Commissary Ireton did affirm this to be true which indeed is utterly false I never saw Mr Dels face untill the munday before the Fast nor had I any more words with him then to put to his choyce what part of the day he would chuse to preach on I never knew one word of his Sermon untill I heard him preach it 4. I am aspersed for gain-saying what was preacht and that so suddenly and publickely the truth is had I consulted with flesh and blood to consider the greatnesse of the Assembly the scantling minute I had for meditation and recollection of what he preacht if I had considered also whom I should likely displease what censures I should incur I should have been silent but overlooking this and well weighing that I could not be true unto my own Principles nor my inward peace nor to the truth it selfe I was constrained in Spirit to shew my dislike in giving some innocent touches on severall unsound passages in the Sermon presuming if one man dare be so bold to publish Error another may take boldnesse to Vindicate the truth 5. I am censured for not Printing my Sermon as if I were ashamed or recanted of what I said which I professe I do not well I had rather lye under this censure then run into Mr Dells error to Print a Sermon preached before the Parliament without their Order FINIS * Gainas being addicted to the Arian Heresie petitioned Arcadius the Emperor that he might have favor within his Territories to have a Church for the publike exercise of Arianisme making this the ground of his request That he had done him great service and gotten great victories for the Romans yet Arcadius the Emperour denyed his request upon the advice of Chrysostome and although Gainâ—s had done servâ—â—e in the Wars yet would hee not give him a Toleration for the publike Exercise of the Arian Heresie in the Church see Theod. Hist. lib. 5. c. 32. Mr. Dells Epistleâ— fifth leafe Mr. Dells Epistle to the Reader * Fox in his Acts monum. 1 Vol. p. 88. Mr. Dell is mistaken in expounding his Text Mr. Dell by the expounding of his Text declarâ—s himselfe to be a Socinian Mr. Dells Sermon p. 2. l. â—6 Animadvers. â—r Dells Serm. â—3 l. 16. â—nimadvers. â—r Dell an Anâ—â—nomian â—r Dels Serm. 〈…〉 Animadvers. mr. Dels Serm. p. 3 l. 3â— Animadvers. â—r Burgesse in vindication the morall 〈◊〉 doth clear discover and â—â—rnedly conâ—â—â—e this Sociâ—ian Tenet â—32 〈◊〉 Dell is falâ—â—â— into Sociâ—nisme Mr. Dels Seâ—p.
Reformation so much desired by the Orthodox and godly Presbyterian Ministers and people Is the last and subtillest worke of Antichrist that is now in hand and he that prevailes in this encounter hath Antichrist under his feet for ever Although what is desired is no more then is practised in all Reformed Churches as most agreeable to the Word and is in part confirmed by the Authority of Parliament surely such Doctrines as these would not onely blemish but disturbe your Army and though God hath cloathed them with strength to conquer Men yet if such Doctrines should spread among them Errours will conquer them in the end Most Noble Generall however some men whose Tongues are their owne are so lavish of their expressions not caring what they lay to their charge who are for Presbyterian Government as if against Parliament the Gospel the Army and your Excellent Selfe and what not though all these things be most precious in their eyes As for your Self the people blesse God that you were borne and brought forth for such a time as this as God raised up a Moses first to begin our deliverances Hee hath made you a Joshua to accomplish our hopes and to bring us into the promised Land I dare say what Metellus thought the Romans should doe viz. thanke the gods that so brave a Warriour as Scipio was borne in Rome that the people of England have done blesse their God that hee hath taught your hands to fight and your fingers to war and layed the necks of your enemies under your feet the Lord remember you according to the greatnesse of his mercy and the memorable deeds that you have done for this Nation which is the earnest prayer of Your Excellencies most humbly devoted in all Service and Duty CHRISTOPHER LOVE Short and Plaine Animadversions on Mr. Dells SERMON Discovering therein Many passages to be destructive to Church and State the COVENANT and Reformation so much desired Christian Reader THe distractions and divisions of the times increased by furious spirits venting their luxuriant opinions threaten sad things as if God hath a controversie with the Land and is writing bitter things against it or as if the Troubles we have hitherto undergone were but the begining of our sorrows Fox * in his Acts and Monuments reports that the inlet to the eighth Persecution was the Divisions among the Christians and want of Discipline I wish it be not an inlet to as sad a calamity now I can appeale to heaven I delight not in bitternesse and breaches among brethren I had rather bring water to quench then oyle to increase the flame that is kindled among us I could wish with Jonah I were cast into the Sea so that the boysterous storms arisen among us might be allayed thereby or with Curtius who did cast himself into the Chasma at Rome that so the breach might be made up and the City not indangered cast my self into the breach if so be I could but stop it I acknowledge to God and the world I am so sensible of my own infirmities that I would bring nothing into the Presse but that I am prest thereunto lest the Truth and my Integrity should suffer by my silence The truth is had not Mr. Dell discovered such confidence and boldnesse in delivering so many unsound and erroneous tenets I had not exprest a word of dislike in the Pulpit and had hee not since Printed his Sermon with his Reply and that without order I should not have gainesaid him now in the Presse as I did then in the Pulpit Before I begin to take notice of any clause in his Sermon in particular I shall advertise the Reader about this in generall that although as it is Printed it is justly to be excepted against yet he left out some materiall passages he did preach and inserted what he did not so that I may say Mr. Dell dealt with his Sermon as Apelles the Painter did with Antigonus who painted that part of his face which was comely but hid most of his deformities I shall now addresse my self to give innocent touches on severall unsound passages in his Sermon In the managing whereof I shall indevour that my pen drop honey not vineger reason against his opinions not railing against his person In the first place I cannot but take notice how unhappy my mistaken brother was in the expounding of his Text which was Heb. 9.10 Vntil the time of Reformation Now this Reformation he described to be The mortifying and destroying and utter abolishing out of the faithfull and elect all that sin lust corruption that did flow in upon them by the fall of Adam Mr. Dels Sermon pag. 4. lin. 34. Now this is not the Reformation intended in the Text For that reformaâ—ion which consists in the mortifying and destroying sin c. the faithfull and elect had under the Law as well as beleevers under the Gospel so that the times under the Law might be called in this sense a time of Reformation as well as the times of the Gospell for then there was such a kinde of Reformation consisting in the mortifying and destroying sin c. in the faithful and elect as wel as now Now Mr. Dell expounding the Reformation in the Text to be the mortifying destroying sin c. and likewise affirming as he doth p. 3. l. 26. that this time of Reformation was not til Christs comming in the flesh he must of necessity maintain that al the faithfull before and under the Law had no such Reformation as the mortifying destroying of sin and so lays them under an impossibility of being saved and so falls in with the Socinians who hold that neither grace nor any thing of the Spirit not eternall life was enjoyed by the Elect under the Law untill Christs comming in the flesh Mr. Dels mistake in expounding his Text would make one think that he made his Sermon before he chose his Text some notions about Reformation swimming in his brain here meeting the with word though not the thing intended forc't it to serve his purpose though indeed it is little to the purpose yet is he not ashamed to say This the Spirit would have us take notice of in these word Serm. p. 4. l. 12. Although indeed the Spirit of God intended some other thing in this Text viz. That Christ changed the Leviticall ceremonies and sacrifices by offering himselfe a sacrifice once for all for the Redemption and justification of the Elect Now the Priesthood being changed and Christ our High-Priest being come the yearly sacrifices taken away Christ sacrificed once for al there being now a better Priest a better Sacrifice a better Tabernacle then was under the Law this was called a time of Reformation so that the Text carryes a reference to a change in the Jewish services not in the Christians hearts Thus having briefly laid down his mistake in expounding his Text I proceed now to view some passages in his
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
Confession of Faith but you had three passages in your Sermon against it 6. I am for a Form of Church government but you not so your Sermon wil testifie against you 7. I am for a Directory for VVorship and Catechizing you not so 8. I acknowledge my selfe bound in my place and calling to indevour the extirpation of Schism Heresie as wel as Popery or Prelacy but you do not so These things considered with what face can you say that I am more against the Covenant then you I hope the ingenuous Reader will be a judge of Righteous thoughts about this matter betwixt us both 4. You accuse me and many others through my weake sides as if we would Reform without and against the VVord though the Lord knows the purpose of our hearts that wee desire to make the VVord the rule to square all our services by but because you onely say it but not prove it 't is not worth a words speaking more 5. You most falsly accuse me and others of the Presbyterian judgment that we will not suffer Secular power in the Magistrates hands but will needs have it in our own we desire none of the Magistrates power in our hands which I have sufficiently spoken to in my Animadversions on your Sermon I must needs say you shew not plain and Christian dealing that when you cannot overthrow what Presbyterians say or practice by convincing arguments you would endevour to doe it by slanderous reports this is not fair Mr. Love If this doctrine be true that Gospel Reformation is only spirituall then I wonder how Paul was so out who said When I come I will set all things in order surely this was a Church-order Reply Page 35. But pray what outward or secular power had Paul who suffered not onely much from the world but most from the false Apostles to set the Church in order Did Paul thinke you use any worldly power to set the Church in order or only the power of the Word and Spirit But these men think if the Church he set in order by the Word and Spirit only which were sufficient in Pauls time it 's likely to be out of Order for them Ans. Having spoken to this Reply before I may spare my pains now yet mâ—st I let you know that you do me wrong in three particulars 1. In laying down a part of my words which you thought might best serve your purpose and leave out the other part of my words on which the weight of my argument lay in urging that text 1 Cor. 11.34 The rest I le set in order when I come I said this order must be about matters of Ecclesiasticall Discipline and not ordering about heart Reformation for Paul could not order any thing about this who should have this Reformation who should not who should have grace who not who should have small measures of grace who great so Pauls words must have reference to externall order in matters Ecclesiasticall as Calvin Piscator and Paraeus expounds it 4. You doe mee wrong in laying downe my words to some other thing then I intended as if I urged that Text to prove the power of the Civill Magistrate in matters of Religion which I did not other Scriptures testifie that sufficiently I need not wrest this but onely to prove that the new Testament warrants another kind of Reformation besides heart-Reformation consisting in Ecclesiastical Constitutions for externall order which this Text affirms 3. In affirming that I with others think if the Church bâ—e set in order by the VVord and Spirit it is like to be out of order for us I acknowledg the Church is then best ordered for us when ordered by the VVord seeing that order allows not such confused disorders as the want of Church Discipline would bring in Love To cry down all kind of government under heart-government and all Reformation as carnall because you have the civill Magistrates hand to it is against that place in 1 Tim 2 2. pray for Kings and all in authority that we may lead a peaceable life in all godlinesse and honesty Reply Well argued now indeed Babes and Sucklings you shall come forth and answer this Master in Israel the sense of this place is evidently this that Christians should pray for Kings and Governours that God would so incline their hearts that whilst wee live in godlinesse under them they would suffer us to live in peace and not make us fare the worse in the world for our interest in the Kingdome of God and what one drop can Mr. Love squeeze out of this Scripture to coole the tip of his tongue for the meaning is not that the Magistrate should inforce godlinesse but protect us in godlinesse An. To this I have 4 Things to say 1. 'T is true you have my sense in the words you laydown for mine but not my words I said indeed To cry down all Government and Reformation as carnall because it hath the Protection or civill sanction of the Magistrate doth crosse that place 1 Tim. 2.2 and so I say still and in stead of your calling forth your Babes and sucklings to answer this you your selfe dare not come forth and deny it 2. You had need call for Babes and Sucklings to answer this some body else had need doe it for indeed you doe not doe it your self nay you grant as much as I affirme which I shall declare presently 3. I cannot but take notice what a charitable allusion you have in comparing me to Dives that I should squeeze a drop to coole the tip of my tongue excellent good language for you to have in your mouth what a damned man in Hell spake if it bee not a Parable where the Law of Love did not beare sway You that have borrowed this one expression from Dives have borrowed many other expressions from some one else not farre from him 4. You grant what I affirme from 1 Tim. 2.2 You say the Magistrate should not inforce godlinesse but protect godlinesse So say I too if hee must protect us how can this bee but by giving his Civill Sanction to allow us the publike exercise of that Religion and Government Christ hath set up within his Dominion â—hus instead of denying you confirm what I said Love To justle out the Magistrates power is to justle out the first Article of the Covenant and they that justle out that wil justle out you shortly Reply Good Sir ascribe not your owne work to our hands the justling out of the Magistrate have you not made it a chiefe part of your businesse now for a long while together and are you not still so diligentâ—y acting it every day that now you thinke your worke is in some forwardnesse and are pretty well able to deale with him and now because you would not bee mistrusted your selves you puâ—likely slander us with it wee see clearely through all your slâ—nder disguises Answ. To return you an answer to this I have three things