Right Reformation: OR, The Reformation of the CHURCH of the NEW TESTAMENT, Represented in GOSPEL-LJGHT. In a Sermon preached to the Honourable House of COMMONS, on Wednesday, November 25. 1646. Together with a REPLY to the chief Contradictions of Master LOVE'S Sermon, preached the same day. All published for the good of the faithful, at their desire.  
By WILLIAM DELL, Minister of the Gospel, attending on his Excellency Sir THOMAS FAIRFAX.  John 7. 12. And there was much murmuring among the people concerning him; for some said, He is a good man, others said nay, but He deceiveth the people. John 16. 3. And these things will they do unto you, because they have not known the Father, nor Me. Credo me Theologum esse Christianum, & in regno veritatis vivere; ideo me debitorem esse, non modo affirmandae veritatis, sedetiam asserendae, & defendendae, seu per sanguinem, seu per mortem. Luther. 
LONDON, Printed by R. White, for Giles Calvert, at the Black-spred-Eagle, near the West end of Paul's. 1646.   

TO THE honourable THE COMMONS Assembled in PARLIAMENT.  
Honourable and Worthy,  
AS the LORD represented these truths to you before, in the ministry of the Word; so now again, He offers them to your second consideration, in this Printed Book; because he hath a mind, you should take notice of them. And I must needs say, it is the LORD's voice to you; and I hope he will move your hearts, to regard it; though Satan hath mightily bestirred himself, by casting an ill vizard upon the Truth, to make you dislike it. But if you like CHRIST the worse for a Face spit on and buffeted, you may want a SAVIOUR: And if you like the truth of CHRIST the worse for a scratched Face, you may make your dwelling place, with error & human Doctrines, which are all one. Micaiah had no sooner delivered the truth of GOD, but there was a False Prophet, to smite him on the face: the LORD no sooner prepares Instruments to reveal his truth, but Satan hath his instruments, ready to turn the truth of GOD into a lie. And this GOD suffers to be done, to exercise your skill and wisdom, that you might learn, not to be offended at the truth with the World; but to receive and love the truth, notwithstanding all the indignities and reproaches of men. When you read what you have heard, you must needs acknowledge it to be the mind of GOD, if you received the anointing of the Spirit: and the truth herein contained, shall prevail with all that belong to GOD. For my part; I am not careful touching the success of it, I can trust GOD with that, whose Word it is. For, as the Doctrine of the World, hath the weak power of the World to carry on that; so the Doctrine of Jesus Christ, hath the mighty power of GOD to carry on that; and the power of GOD in the World shall as soon be made void, as the true Doctrine of the Gospel, though called error, heresy, & schism, and have all the misguises of Hell put upon it. The truth you then heard delivered, and may here read again, shall carry all opposition, and opposers before it, and none shall be able to stand against it, that engage against it: And of this, both yourselves and this generation shall be Witnesses.  
If any think that I gave too much power to CHRIST, in the Reforming of the Church, his own Body; let them consider again, that too much cannot be given to CHRIST in God's kingdom, seeing he is all in all in it. Neither is that exaltation the Gospel gives to CHRIST in this business, any diminution to yourselves: neither by making CHRIST all in the kingdom of GOD, are you made ever the less, in the kingdoms of this World. But what ever power the Word of GOD hath given you, I will deny you none of it; nay, I will be among the first, that shall attribute it to you. And do desire, you would no more any of you be displeased for attributing the Reformation of the Church, to CHRIST alone, than the Redemption, justification, Sanctification, or Glorification of it, to CHRIST alone: The former being every whit, as great and glorious a work of CHRIST, as the latter. I do most willingly allow you your Thrones in the Kingdoms of this World, but only desire to reserve to Christ his own Throne in the kingdom of GOD.  
There are those indeed that would lift you up to this Throne, not because they would have you sit there, but place them there: they would ascribe to you, the power only due to the son of GOD, not because they would have you use it, but would use it themselves; they would derive power from you, to do that, which they say you cannot do: and the power they attribute to you in the things of GOD, they say, is not well in your hands, but in theirs.  
And here I would desire you, to take notice of the working of the mystery of Iniquity, from the Head, to the very Little-toes of the Man of sin: At first you know the Pope interested himself in the Emperor, and Powers of the World (for his own advantage and support no doubt, rather than for theirs) after, the Prelates successively, said to worldly Kings, Lend us your power, and we will lend you ours; Let our spiritual power deal in temporal things, and your temporal power shall deal in spiritual things: and still the Clergy-power (which called itself spiritual) so linked itself with the temporal, that the power that was not of God, might be upheld, by the power that was of God; and (having got this advantage) they cried, Destroy one, Destroy both; and so the Prelates were wont to say, No Bishop, no King. And their successors in the kingdom of Antichrist still cry, No Minister, no Magistrate; and so still mingle interests and powers with the civil Magistrate; that under the Magistrate, the power of GOD, they might cunningly shroud that power that is not of GOD. And thus they still, under the name of the Magistrate, seek themselves, and the drawing of that power that is only his, from him to themselves, to whom it doth not belong: Being, in the mean time, really against Magistracy, further than it is serviceable to their own ends. Whereas, we reckon Magistracy, not less Magistracy, no less the Ordinance of GOD, though we suffer under it, and by it.  
This Clergie-Antichristian power where ever it is, will still sit upon the power of the Nation; the power of Antichrist, so domineering over the powers of the World, that none but the power of CHRIST can cast it off. That will still be uppermost, what power soever is supreme. Besides all the experience of former Ages (which is the greatest wonder in the World, that men consider not) GOD gives you sparklings enough of it, in this Age; some preaching, That the government of the Church (which they make outward and visible, and over men's estates, bodies, and lives,) belongs not to King nor Parliament, but to the Ministers and their Elders: and better it is, there should be no government at all (say they) than not in their hands by whom it should be. And here lies the mystery of Iniquity in this, That they make the whole kingdom a Church, and then require a power, authority and jurisdiction in their church-kingdom, which the Magistrate is not to deal withal, but themselves. Whereas we acknowledge the whole power of the kingdom, to belong to the Magistrate, and only give unto CHRIST the power of his own kingdom, which is not of the World, but spiritual and heavenly.  
And here also, fully to deliver myself from misapprehensions, I understand not by the Church of CHRIST, any company of men whatsoever, who under the notion of a Church or Saints, or any other title, may plead privilege or exemption of their lives, liberties, or estates, from the power of the Civil Magistrate; for that were to justify the Papal, Prelatical, or any other government of a newer name, which under pretence of Ius Divinum, shall set up and exercise an outward and visible power and jurisdiction, free and exempted from the authority and power of the civil Magistrate; which I utterly both deny and detest, as Antichristian.  
And therefore, I humbly represent, how prejudicial this may prove to you in the end, to suffer a Generation of men in the kingdom, under the name either of Church or clergy, whose power, preferment, and interest is different and excentrical from the power, welfare, and interest of the kingdom; and what a balance they may prove against the State, where they live, in turning and tumultuous times, as they themselves know, so (I hope) you clearly perceive it, as well as they. How they already dare lift up the Head against you, who sees not? How do they manifest their discontents against you, in Pamphlets and Pulpits, in their Sermons and Prayers, because you have not settled the Government, they have studied out for you, as Ius Divinum, and the certain and unchangeable mind of GOD; though they can neither make it out, to yourselves, nor to anybody else, by the Word, that it is so. And how do they labour to instill, into the people, their own discontents; persuading them, you have done nothing at all, because you have not done all that ever they would have you do, though you can see neither Scripture nor reason for it. And for this cause, rendering you everywhere odious to the people. Many other things besides, do they scramble up, and use against you, which they conceive may make for your disadvantage, and disinterest in the people: because they think, they shall never get much higher, except they make you a little lower; for they must (according to the law of Antichrist) set their feet on your power, to get up to their own.  
Some discoveries of this spirit you might see in Mr. love's Sermon, telling you before your faces, and before the people; That some called you a mongrel Parliament: Indeed the King (as I understand) called the Parliament at Oxford so, but Mr. Love was the first (for aught I can learn) that ever named you so, and I wish he may be the last, (but any Doctrine is Orthodox, out of a man's mouth of his Order) farther threatening you with a discerning people, to look into your actions, and to spy out your boundless privileges; as if you must do justice, not out of the love of righteousness, but out of fear of Mr. love's discerning people. Telling you also, The clergy had done as much service for you in their Pulpits, as your Regiments in the Field: that by this means he might mind you, what they can do against you, as well as for you, if you be not servants to their designs; for they that have heretofore been for you, can (if they please) turn to others against you, who shall be more for themselves. And in many other things flying out against your worthy Commanders in the Army, upon suspicions of his own; and against the Articles at Oxford, &c. For it is no proper Presbyterial Doctrine, that does not (at least) meddle with the affairs of the State, which in time they may hopefully come to order. In these and divers other things, he took his full swing, all of them (no doubt) deeply appertaining to the mystery of the Gospel.  
The other things, he spoke, to the disadvantage of the ignorant and weak, and neither to the truth's disadvantage, nor mine, I shall clear in a short Reply, set after the Discourse; and so shall trouble you no farther, with any such stuff, but only with a smart expression, from one (it seems) of some note in the Assembly, who said, If the Parliament approved Mr. Dell's Sermon, it were no blasphemy to say, They were no Parliament. So that it seems you shall be no longer a Parliament than you approve, what the Assembly approves; but the kingdom hopes you are built upon a better foundation. And to him (who hath been so bold with you) I shall only crave leave to Reply in your presence: If the Assembly (which I hope they will not) should condemn that Doctrine of the Gospel for the substance of it, delivered then by Mr. Dell; it will be no blasphemy to say, They are the enemies of the truth of Christ: And (I hope) the last prop of Antichrist in the kingdom.  
For yourselves, Honourable and Worthy, I beseech you consider, that GOD is wonderful in counsel, and excellent in working; and that all power is given to CHRIST, in Heaven and in Earth, that he might give free passage to the Gospel. And therefore take heed, after GOD hath blessed your Power and Forces in the field, and subdued that Malignant power that was against you, and hath given you a little peace and quietness in the kingdom; you do not now begin your affairs with discountenancing, disrelishing, much less condemning, the faithful and true Word of GOD, witnessed in the Scriptures, and confessed to by the faithful and Martyrs of Christ, in all Ages; and with the setting off from you, that ministry, that hath most of the Spirit in it, lest the Lord withdraw his presence from you, and your latter end be not answerable to your beginnings.  
It might be easily showed unto you, how many great and wise Kings and Magistrates, acting according to human wisdom and prudence, and despising or neglecting the wisdom of the Word; have with all their own wisdom, prudence, and designs, destroyed themselves, and their kingdoms: For it is written, He takes the wise in their own craftiness: And again, The Lord knows the thoughts of men, that they are but vain.  
And therefore renounce the wisdom of the world, with all its fleshly Counsels, and cleave close to the true, faithful, and sincere Doctrine of the Gospel; and then, though you have many enemies and kingdoms against you, you shall not be moved, but GOD will yet establish you, in all the shakings of the World, and your Enemies shall be as a thing of nought. I shall no longer detain you, but only desire this, in the behalf of the faithful, God's peculiar portion in the kingdom, That you would not suffer us to be oppressed by our Adversaries, who would use your power against us, not for you, but for themselves: neither would suffer them, thus publicly and shamelessly to call us Sectaries and heretics, who do believe and profess the truth of the Gospel in sincerity and simplicity of heart, according to what we received from GOD; but that you would suffer, yea, procure us, to live quietly and safely under you, in the faith and practice of the Gospel, we in all things obeying you, as becomes Christians.  
The Remainder is, to assure you, That there is no man shall serve the State more sincerely, according to his place and calling; nor in more faithfulness and humility tender the Truth of GOD, either to yourselves or the kingdom (as occasion serves) according to the measure of the gift of CHRIST; Then,  
Your Servant in the Gospel, W. DELL.   

To the Reader.  
CHRISTIAN READER,  
THE Times we live in, are dangerous times; it is dangerous to conceal the truth, and dangerous to publish the truth; if we publish the truth, God hath taught us, and we have heard and lea●n'd from the Father we fall into the hands of men; if we conceal it, we fall into the hands of God. And therefore, in this case, in a contrary choice to David, I reckon it much better, to fall into the hands of men, then into the hands of God; seeing the wrath of men can but reach the body; but the wrath of God, body and soul. I shall therefore willingly confess Christ, amidst an adulterous and sinful generation, not doubting but Christ will confess me, before his Father, and before his Angels. And for the reproaches of men, it is best conquering them, as Luther was wont to say, Silendo & contemnendo, by silence and contempt of them, seeing a man may as easily restrain Satan himself, in his various workings, as stop the mouths of his instruments. And therefore it is good for us Christians, to do the work of God, without so much as taking notice of such men: and if sometimes we are sensible of these things, because we are flesh, yet as we are Christians, we are above them, in the Spirit, and see already in certain saith and hope, all evils and enemies under our feet: And therefore for Mr. Love, and other men of the same mould and metal, I am resolved neither now nor hereafter, to take them into any more consideration, than the business itself necessarily requires: and where they may be omitted, without prejudice to the truth, to let them quite alone: being every day, through the use of affliction enabled to patience, and through patience brought to experience, and so to a proportionable measure of hope: And this carries me above the shame of the world, in the strength of the love of God.  
For the Doctrine contained in this Discourse, thou shalt not find it New light (as some men slanderously affirm) but the ancient light, that sprang forth in the first morning of the Gospel, but was since obscured, by the New darkness of Antichrist, which these men love better than that old light, and will by no means exchange the one for the other. But this light, that now after a long night, breaks forth again, in some of its first glory, let these menset their hearts at rest, for they shall never be able to obscure it again; and the fire of the Spirit that GOD hath kindled in the kingdom, they shall never be able to quench, with any fire either of Earth or Hell. And therefore we fear them not, though they breathe forth threatenings now, and ere long, are like to breathe forth blood: For by all their subtle and industrious actings, in the end, they shall not work the truth's ruin, but their own. And these, as well as their forefathers, of the same race and lineage, in whose stead they are now risen up, shall in due time become a reproach and a shame, and their name shall be for a curse to all God's chosen.  
READER, It is my earnest desire, that the Lord would deliver thee from this new form of the mystery of Iniquity, which in every Age puts on a several form, when the old one is discovered by the light of the Word. And in this present Age, it is become, so exceeding cunning, and so furnished with all deceiveableness of unrighteousness, under the form of righteousness, that it seems to be the last and subtlest work of Antichrist, that is now in hand; and he that prevails in this encounter, hath Antichrist under his feet, for ever: but none are like to prevail here, but the Faithful and Elect alone.  
And therefore hold fast that which thou hast, that no man take thy crown; and consider Christ's encouragement to this work, in the following verse; [Him that 
Rev. 3. 11, 12.  overcometh, will I make a pillar in the Temple of my God, and he shall go no more out, and I will write upon him, the name of my God, and the name of the City of my God, which is, New Jerusalem, which cometh down out of Heaven from my God, and I will write upon him, my New Name.]  
Christian READER, I commit thee, and the Word now offered to thee, in this Discourse, to God and his powerful blessing and wonderful working; Remaining,  
Thine in the Difficult, and Despised Service of JESUS CHRIST in the Gospel, W. DELL.   

RIGHT REFORMATION. OR The Reformation of the Church of the New testament represented in Gospel-Light.  HEB. 9 10. until the time of Reformation. 
THe natural man (saith Paul, 1 Cor. 2.) knows not the things of the Spirit, neither can he, for they are spiritually discerned. Now a man that is not born of God and his Spirit, with all his parts, abilities, reason, wisdom, prudence, learning, is but a natural man still, and so hath no right knowledge of the things of God and his Spirit.  
And hence it hath come to pass, that the things of God and his Spirit have been so grossly and dangerously mistaken by the world, and the carnal Church. For all the spiritual things of God they have understood carnally, and have apprehended the whole Scriptures not according to God's mind, but according to their own; not according to the sense of the Spirit, but according to the sense of the flesh. And thus was Antichrists kingdom 
Antichrists kingdom set up by the carnal understanding of the Scriptures.  first set up, and thus it hath been kept up and continued; even by the carnal understanding of the Scriptures. For they have understood the Church, the kingdom of God in the world, carnally; the rock on which it is built, carnally; the door of this kingdom carnally; the laws of it carnally; the liberties of it carnally; the power, authority, government, glory, Officers, &c. all carnally. And to this very day, which of the things of God doth not the carnal Church understand carnally? Faith, hope, love, it understands carnally; Redemption, adoption, justification, sanctification, glorification, union with Christ, communion of the Spirit, access to the Father, together with Christ the Head, and the Church the Body, in their joint unction and Officers, and all other things, they understand carnally, and have a fleshly sense and apprehension of them.  
And as they understand all other things of God's kingdom carnally, so also the Reformation of it; and there are not greater 
The Reformation of the Church understood carnally.  and grosser mistakes about any of the things of God, then about this: men imagining the Reformation of the Church, which is altogether a spiritual and heavenly kingdom, after the manner of the Reformation of worldly States and commonwealths, which only stands in outward things, and is brought to pass by human counsels, and human power.  
Now because this is not only a gross, but a general error, in all sorts of people, both of high and of low degree, I shall endeavour, at this time, according to the good hand of God with me, to represent in some Gospel-light to this Honourable and Christian Auditory the true Reformation of the Church of the New-Testament: and blessed is he who shall not be offended at it.  
For this purpose I made choice of the words now read, until the time of Reformation.  
For the better understanding of which, we must read the Context:  
Ver. 9 The first tabernacle was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience.  
V. 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances (it should be righteousnesses, or justifications of the flesh, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) imposed on them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, until the time of Reformation.  
In which words, the Apostle shows the imperfection of 
The imperfection of the worship of the old Law.  the worship of the old Law, because it stood in outward rites, ceremonies, duties, performances, and so could not make him that used them and was busied in them, perfect as pertaining to his conscience; and therefore God did not simply and absolutely impose these things on the Church, to continue for ever, but only until the time, wherein all things were to be reformed, not only evil things, but imperfect. And then all that outward Religion was to be abolished.  
Now if the law of Moses could not make men perfect, as 
No outward law can make men perfect as pertaining to the conscience, and so the Gospel abolishes all such outward laws imposed on conscience, as well now as heretofore.  pertaining to the Conscience, much less can any new laws invented now. And if any such laws should be imposed on the people of God now, the Gospel hath the same strength in itself to make them void, as the former; and also the same ground from them, because all such laws and ordinances devised by men, cannot make them that obey and practise them perfect as pertaining to the conscience: and therefore are all to be at an end, when the time of Reformation comes.  
Quest. Now if you ask me, when this time of Reformation was.  
Ans. I answer: It was when Christ came; not a servant, as Moses, but the Son out of the bosom of the Father, the great Prophet of the new Testament, whose doctrine was not letter as Moses was, but Spirit and life: And now when Christ the Minister of the new Testament, came with the ministration of the Spirit, now was the time of Reformation.  
In the time of the Law there were outward duties, and performances, and ceremonies, and sacrifices, and strict laws to enjoin the observation of these things, carrying along with them the severity of death: and yet notwithstanding all this, there was no true Reformation; but under all that outward Religion men were inwardly as corrupt and wicked as the very heathen: for all their circumcision in the flesh, they were uncircumcised in heart; for all their outward washing, they were inwardly unclean; for all their blood of bulls and goats, their sins remained in their natures and consciences; for all their strict forcing of men to the duties of the outward worship of God, the people still remained far from God even in all those duties. So that notwithstanding the outward worship of Moses law, the people remained inwardly corrupt, filthy, and unclean, and without any true Reformation before Goa; till Christ, who was God in the flesh, came with the ministration of the Spirit, and then indeed was the time of Reformation. Until the time of Reformation.  
The thing than the Spirit would have us take notice of in these words, is this,  
That the time of the Gospel is the time of Reformation.  
Whenever the Gospel is preached in the spirit and power of 
Doctr.  it, that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the time of Reformation.  
For our more orderly proceeding in this point, we will observe this Method.  
1. Show what true Gospel-Reformation is, and how it is qualified; that so you may the better distinguish it from political and ecclesiastical Reformation. Now both these I join together, because the carnal Church hath always interested and mingled itself with the power of the world, as being able to do nothing without it.  
2. I will endeavour to show to whose hands the work of Gospel-Reformation is committed.  
3. By what means he to whose hands it is committed, brings it about.  
4. The advantages of such a Reformation where it is wrought.  
5. The use.  

The first general.  
What true Gospel Reformation is, and how qualified.  
1. What it is. It is the mortiying, destroying, and utter 
Gospel Reformation: 1. What it is.  abolishing out of the faithful and elect, all that sin, corruption, lust, evil, that did flow in upon them through the fall of Adam. Or,  
It is the taking away and destroying the body of sin, out of the faithful and elect by the presence and operation of the righteousness of God, dwelling in their hearts by faith. This is true Gospel Reformation, and besides this I know no other. This the Evangelical Prophet Isaiah describeth, Chap. 1. 27. Zion shall be redeemed with judgement, and her converts with righteousness.  
Now Christ dwelling in our hearts by faith, as he discovers, reproves, condemns, and destroys sin, so he is called Judgement: 
Christ Judgement.  and thus is judgement to be understood in the Gospel sense; and not terribly, as in the sense of the Law: and this Judgement shall at last break forth into victory; that is, though Christ in us hath to do with many strong corruptions and lusts in the soul, yet at last he prevails against them all, and Judgement breaks forth into Victory, because Christ, the Judgement of God in the soul, must needs in the end prevail against every sin of man.  
Again, Christ the righteousness of God, as he makes us righteous 
Christ righteousness.  with his own righteousness, and makes us the righteousness of God in him, so he is called righteousness, not in himself only, but in us: he is the Lord our righteousness: and by this Judgement and righteousness is Zion and her converts redeemed and reformed. And so true Gospel reformation is the destruction of sin out of the faithful, by the presence of righteousness.  
And therefore you see how grossly they are mistaken who take Gospel Reformation to be the making of certain Laws and Constitutions by the sacred power or Clergy, for external conformity in outward duties of outward worship and government, and to have these confirmed by civil sanction, and enforced upon men by secular power; when in the mean time, all that inward corruption and sin they brought with them into the world remains in their hearts and natures as it did before. After this manner the old Prelates reformed, who were wont to say to the Kings, we will study out the faith, and you shall maintain it: and the faith they studied and brought to the Kings, the Kings must maintain, and not question but that it was Jure Divino.  
And thus you see in general what Gospel Reformation is, and that it is a clear different thing from civil-ecclesiastical Reformation.  
2. Now in the next place let us see how this Gospel Reformation is qualified, whereby the difference between this and the other will appear yet more clearly.  
First then, it is a spiritual Reformation. For as the kingdom 
Gospel Reformation is 1. Spiritual.  of Christ is a spiritual kingdom, so all the things that belong to it are spiritual things; and so the Reformation of it. A carnal Reformation is not suitable to a spiritual Kingdom. And spiritual it is, because it proceeds from the Spirit, and stands in spiritual things, as you shall see more fully anon.  
But now the Reformation of the civil and ecclesiastical State, is but a carnal Reformation, wrought by the power of flesh and blood, and stands in outward and fleshly things, as you shall presently see.  
Secondly, It is an inward Reformation. For as the kingdom 
2. Inward.  of God is an inward kingdom, (the kingdom of God is within you) so the Reformation that belongs to it is an inward Reformation. This true Gospel Reformation lays hold upon the heart, and soul, and inner man, and changes, and altars, and renews, and reforms that; and when the heart is reformed, all is reformed. And therefore this Gospel Reformation doth not much busy and trouble itself about outward forms, or external conformity, but only minds the reforming of the heart, and when the heart is right with God, the outward form cannot be amiss. And therefore saith Christ touching the worship of the New Testament, God is a Spirit, and they that worship him must worship him in spirit and in truth: but speaks not one word of any outward form. So that God in this Gospel Reformation aims at nothing but the heart, according to the tenor of the new covenant, Jer. 31. 33. This shall be the covenant that I will make with them after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts: so that they shall not only have the word of the letter in their books, but the living word of God in their hearts: and God intending to reform the Church, begins with their hearts, and intending to reform their hearts, puts his word there, and that living word put into the heart reforms it indeed.  
But now civil-ecclesiastical Reformation is only outward, and busies saint self in reforming the outward man in outward things; and so is very industrious and elaborate about outward forms, and outward orders, and outward government, and outward confession, and outward practice, and thinks if these be put into some handsomeness and conformity; they have brought about an excellent Reformation: though the heart in the mean time remain as sinful, vile, and corrupt as ever, and so altogether unreformed.  
And so this Reformation is like that Reformation of the Scribes and Pharisees, notorious hypocrites, who made clean only the outside of the cup or platter, leaving them all filthy and unclean within: and whited over sepulchres, to make them beautiful 
Matth. 23. 25.  outwardly, when inwardly they were full of rottenness and corruption. So civil-ecclesiastical Reformation makes a man clean outwardly, with an outward Confession of faith, when inwardly he is all filthy through unbelief; and whites him over with a few handsome forms of worship, when inwardly he is full of ignorance of God, and Atheism.  
Obj. Now if any ask, But must there be no change of outward things in the Reformation of the Gospel?  
Answ. I answer, Yes; an outward change that flows from an inward: but not an outward change without an inward; much less an outward change to enforce an inward.  
3. It is a thorough Reformation, for it reforms the whole man; 
3. Thorows  it reforms not the soul only, but the body too, and the very spirit of the mind: the spirit as it animates, and quickens, and acts the body, is called the soul; as it is in it self, in its own nature and essence, so it is called the spirit of the mind: and this Gospel Reformation reforms all; that is, both inward and outward, and outward and inward man; yea, the inwardest of the inward man; and not only the operations of the soul in the body, but of the soul in its self.  
But civil-ecclesiastical Reformation reforms by halfs, it reaches the body, and orders that, but attains not to the soul, much less to the spirit of the mind.  
Again, Gospel Reformation reforms sin wholly, as well as the man; it reforms all sin whatsoever, I will turn my hand upon thee, (saith God by this Gospel Reformation) and will 
Isa. 1. 25.  purely purge away thy dross, and take away all thy tin. It reforms a man not only of outward sins, but of inward. It reforms him of those sins that seldom come forth into the view of the world, as atheism, ignorance of God, pride, vainglory, self-seeking, hypocrisy, carnal mindedness, and all the evil desires of the flesh, and of the mind. Yea, it doth not only reform all evil things in us, but all imperfect things 〈◊〉 doing away imperfect things by the coming of perfect things, doing away our own strength by the coming in of God's strength, and our own wisdom and righteousness, by the coming in of God's wisdom and righteousness.  
But now civil-ecclesiastical Reformation reforms sin by the halfs, as well as the man; and so only reforms outward and gross sins, such as run into the eyes of the world, which are the least by a thousand times of the evils that a man hath and acts; but the greatest part of sin it still leaves within as it was.  
Fourthly, It is a powerful and mighty Reformation: It is wrought in a man by the very power of God, even by the right 
4. Powerful.  hand of his righteousness. And so no sin, lust, corruption, though never so mighty, is able to refist this work of God by the Gospel; but it makes the whole body of sin, and the whole kingdom of the devil fly in pieces before it: The power of God in creating and redeeming the elect may as well be resisted, as the power of God in reforming them: for it is a power above all power, that God puts forth in this work, and so is not to be made void by any creature. In every stroke of this work the power of the Lord God Almighty is put forth, as every rightly reformed Christian knows. And if the love of God had not put forth this power in the soul, a Christian had never been reformed, no not from one sin.  
Now the power of this Reformation eminently appears, in that it changeth the very natures of men; it finds them lions, it makes them lambs; it finds them wolves, it makes them sheep; it finds them birds of prey, it makes them doves; It finds them trees of the forest, it makes them appletrees: In a word, it finds them flesh, it makes them spirit; it finds them sin, it makes them righteousness. Mighty indeed is the power of this Reformation.  
But now, as this Gospel Reformation is mighty, so civil-ecclesiastical Reformation is weak. for as the former hath the power of God engaged in it, so this later hath only the power of man; and so can do no such works as the former. I appeal to all that are spiritual, what heart or nature was ever changed by this sort of Reformation? For there is that corruption in the heart of every man, that is able to stand out against all the Reformation that all the powers in the world can undertake. And so the Reformation managed by the mightiest and severest powers of men is weak as water in this business of changing natures; and can only change some outward forms and postures, and the like, leaving in the mean time a man's nature the same it was before. It only puts sheep's clothing upon men, which is easily done; but still leaves them wolves underneath.  
Fifthly, It is a constant Reformation; a Reformation which being once begun, is never intermitted again till all be perfected. 
5. Constant.  For as long a God's nature dwells in ours, it will ever be reforming our nature to itself, till it be altogether like it. As long as the Spirit of God dwells in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sin be destroyed, and the natural man be made spiritual. So that the whole-time of this life that is lived in faith, that is, in union with Christ, is a time of continual Reformation, and a Christian is daily washing, cleansing, and purifying himself, till he purify himself even as Christ is pure.  
But now civil-ecclesiastical Reformation at first makes a great noise and tumult in the world, and after lies as still as a stone. For such Reformation reforms States and Kingdoms to men's own profit, honour, power-advantages; and so to themselves, rather than to Christ. And when men have once attained to their own ends, their activity ceases.  
Again, it brings men to certain outward orders and conformities, and then runs round as in a mill, and goes no farther.  
Again, It reforms for a time, and not constantly, because the outward power being taken away, nature returns to its own course again. For state-ecclesiastical Reformation only changes some outward works, leaving the nature the self same that it was (as you have heard).  
Now where the works are contrary to nature, nature by degrees returns to itself again, and puts an end to those works; and so there is an end of that Reformation.  
And thus you see what Gospel-Reformation is, and how qualified, whereby you see it clearly differenced from civil-ecclesiastical Reformation.  
And oh that that prophecy might here be fulfilled, Isa. 32. 3. The eyes of them that see shall not be dim, and the ears of them that hear shall harken.   

The second general.  
To whose hand this work of Reformation is committed.  
Now that is only to Jesus Christ, the great and only Magistrate 
Christ the Reformer.  in the kingdom of God; and who only is to do all that is done in the Church of God: he is the Dominus fac totum (as they say).  
If the Church be to be redeemed, Christ must redeem it; if it be to be governed, Christ must govern it; if it be to be protected, Christ must protect it; if it be to be saved, Christ must save it: All that is to be done in the Church of God, Christ only is to do it; and so among other things to reform it; that is, to wash it, sanctify it, purify it.  
Christ then is the only Reformer of the Church of God. For, 
Note.  First, God hath committed the care of the church's Reformation 
1. The care of the Church given to Christ.  to Christ only, and to nobody else: and this is a thousand times better for the Church, then if he had committed it to all the Princes and Magistrates in the world. All things are given to me of my Father, saith Christ; and the Church above all other things: Thine they were, and thou gavest them me; thine they were by election, and thou gavest them me, that I might redeem them, and reform them, and present them to thee again without spot. So that the Father hath committed the care of the Reformation of the Church to Christ.  
And secondly, Christ hath taken this care upon himself out 
2. Christ takes it.  of obedience to his Father, and love to his Church.  
1. Out of obedience to his Father: for he saith, I came not to do 
1. Out of obedience.  my own will, but the will of him that sent me: and this is the will of him that sent me, that of all that he hath given me I should lose none. And so Christ reforms all, that he might lose none, out of obedience to his Father.  
2. Out of love to his Church he takes this care and charge on 
2 Love.  him. For such is the love of Christ to the Church everywhere so gloriously discovered in the Gospel, that he doth not only give himself for us, to redeem us; but also gives himself to us, to reform us. Christ dying for us, is our Redemption; Christ dwelling and living in us, is our Reformation.  
Thirdly, This work of Reformation is only suitable to, and 
3 The work of Reformation only suitable to Christ.  convenient for Christ the Head, as having so near and dear interest in the Church his Body. And so he is full of love, and bowels, and tender compassions to the Church: he will not deal roughly, ruggedly, and boisterously with the saints; he will not grieve them, and vex them & oppress them, and crush them in pieces: but he being their Head, will deal meekly and gently with them, He will not break the bruised reed, nor quench the smoking flax. When he is reforming the sins and corruptions of the faithful, he deals with them in the very love and goodness of God, and will not put them to more sorrow than needs must; and when he must needs put them to sorrow in the flesh (for flesh cannot choose but mourn to part with itself utterly in this reformation) yet he is present with the comforts of his Spirit, and when he hath smitten them, is ready to heal them, and to bind them up as soon as he hath broken them. He deals with every Christian in this reformation as tenderly as a man doth with one of his own members that is in grief and anguish; he regards and handles him as his own body, as his own flesh. And so the reformation of Christ is altogether for edification, and not at all for destruction: for it is his own body he reforms, and so doth it with the love of the Head.  
But wh●n strangers, whose the Church is not, set upon reforming it, what havoc do they make of the Church of God? how do they wound, and threaten, and punsh, and destroy it, and have no regard at all to the weak, infirm, sorrowful saints, that are wrestling with many doubts, fears, agonies, corruptions, temptaetions, till they are overtaken with very shadow of death? how do they yersecute them that are already smitten, and grieve them more that are already wounded?  
And so you see that he only that hath an interest in the Church as being the Head of the Church, is only fit to reform it; whereas the reformation of strangers hath more cruelty in it then love, and more destruction than edification.  
Fourthly, Christ is only able for this work: for the Reformation 
4. Christ only able for the work of Reformation.  of the Church is as great a work as the Redemption of it: and he only that could do the one, can do the other. Christ must die to redeem the Church, and he must live to reform it: and so as the Government of the Church only lies upon his shoulders who is the Head; so the Reformation of it only lies upon his hands, and his hands only are sufficient for it. If all the Angels of heaven should undertake the work of Reformation, they would sink under it; how much more the powers of the world?  
For, the taking away transgression for us, and from us, which is the only Reformation of the new Testament, is a work agreeable to none but the Son of God, as it is written, His name shall be called Jesus, for he shall save his people from their sins: where you have both the Reformer, Christ; and the Reformation, shall save his people from their sins: now he must needs be the righteousness of God that must save people from fin.  
And he must needs be God in the flesh that must reform the flesh; none else can do it.  
To conclude this: None but the Power of God, and wisdom of God, and the righteousness of God, which is Jesus Christ, can reform the Church, which is the kingdom of God: and the power, wisdom, and righteousness of men have no place at all here, except they will turn the Power, Wisdom, and righteousness of God out of his office; for so speaks the Spirit by the Prophet Isaiah, ch. 2. 17. The loftiness of men shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone all be exalted. Now what is the loftiness and haughtiness of men, but the power, wisdom, and righteousness of men? and all this, saith the Lord, shall be bowed down and laid low; and the Lord alone shall be exalted, that is, Christ alone, who is the Power, Wisdom, and righteousness of God; and that in the day of the church's Reformation, as well as in the day of the church's Redemption. And thus you see that Christ is the Reformer of the Church his Body, which is the City and Kingdom of God.  
And therefore the Reformation of the Church is certain; for Christ will as surely reform it, as he hath redeemed it; and all that the Father hath given him he hath redeemed, and all that he hath redeemed he will reform, that he may make them fit to present to God: That so all that the Son hath received from the Father, having redeemed and reformed them, he may give them back to the Father again.  
So that I doubt not of the church's Reformation, because it is Christ's own work, and he hath under taken the doing of it. And as none of the powers of the earth could help him to reform the Church; so none of the powers of hell shall be able to hinder him, but as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his care & charge. And therefore let us look to Christ for the reformation of his Church, that is, of his faithful people: the rest of the world that lies in wickedness, he lets remain in wickedness, as not belonging to his care & charge. This Reformation is the work of Christ's care & love, & he being faithful in this business, I am at rest & quiet, seeing Christ is as able for the reformation of the Church, as for the redemption of it.  
And therefore (honourable & Beloved) I say to you touching this work of the reformation of the spiritual temple of the New-Test. as God once said to David touching the building of the material Temple of the Old Test. 1 King. 8. 18. Where as it was in thine heart (said God) to build an house to my Name, thou didst well it was in thy heart. Nevertheless, thou shalt not build the house, but thy son that shall come out of thy loins he shall build an house unto my Name. And elsewhere he renders the reason of it, why Dav. should not, & Solomon should build this house, because, saith he, thou hast been a man of war, and hast shed much blood: but Solomon, he shall live and flourish in ease, and he shall do it.  
So say I to you touching this work of Reformation; You did well in that it was in your hearts to reform the kingdom of God, and the spiritual Church, which is Christ's own dear body. Nevertheless you shall not reform it, for you have been men of war; that is you have managed a great and mighty war against great and mighty enemies, and have shed much blood; for the Lord hath given you the necks of your enemies, and hath subdued them under you that rose up against you, and you have trod them down as mire in the streets. And therefore you shall not do this work, having been men of war; but Christ the Prince of peace, he shall reform the Church of God: For this is not a work of men of war, but of the Prince of peace, seeing this is not a work of human might or strength, but of the Spirit. So that you did well, that you thought to reform the Church: but when you understand the Reformation of the Church is as great a work as the Redemption of it, you will acknowledge the work is too great for you, and that it belongs only unto Christ, seeing the Father hath committed the care of this work only to him; and he hath taken this care and charge upon himself, and it is only suitable to him, as being the Head of the Church: and he only is able for it, as being the Son of God, and equal to God.   

The third general.  
By what means Christ brings this Reformation about.  
And that is, by these two, and them only; to wit, the Word, and the Spirit.  
The first means whereby Christ reforms the Church is the Word.  
By this Christ doth all, that ever he doth in his kingdom: 
1. The Word.  by this he calls and rejects; by this he binds and loseth; by this he comforts and terrifies; by this he enlightens and makes blind; by this he kills and quickens; by this he saves and damns; and all that ever he doth in this Kingdom he doth by his word, and without this he doth nothing of all that he doth. Christ doth all in his Kingdom by the word only; but Antichrist doth all things without the word, even by the Decrees and Constitutions of men.  
Now as Christ doth all other things in the Church by the word, so he reforms too: Now are ye clean through the word that I have spoken to you. All the powers in the world cannot reform the Church as the word of God can do; for this is quick and powerful, and sharper than a two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and doth change, and renew, and reform all.  
and therefore Christ, when he comes to reform the Church, comes with no worldly power or weapons, but only with the word in his mouth; yea, though God set him King upon his holy hill of Zion, yet he reforms not by outward power, but by preaching, saying, I will publish the decree whereof the Lord hath said unto me, Thou art my Son, this day have I begotten thee. And again, The Spirit of the Lord is upon me, for he hath anointed me to preach the Gospel. And again, The Redeemer shall come to Zion: and then follows the Covenant of God with the Redeemer, My word shall never depart out of thy mouth, Isa. 59 10. and in Psalm 45. the Church saith by the Spirit to Christ, Ride on prosperously on the word of truth, meekness, and righteousness, which is the word of the Gospel.  
And so Christ, when the time of Reformation was come, went up and down preaching the word. And thus he brought to pass the glorious Reformation of the New Testament, by preaching the Gospel of the kingdom, and nothing else.  
And when he was to leave the world, he sent his Disciples to carry on the work of Reformation, as he himself had begun it, as he saith, As my Father sent me, so send I you; not with the power of the world, but with the power of the word: and so he bid them go teach all Nations, and preach the Gospel to every creature: and by teaching and preaching to the world, to reform the world: and so accordingly they did Mark 16. ver. 20. They went forth and preached everywhere, the Lord working with them. So that Christ sent them not forth with any power of swords, or guns, or prisons to reform the world, or with any power of States, or Armies: but sent forth poor, illiterate, mechanic men, and only armed them with the power of the word; and behold what wonders they wrought by that power alone: They turned the world upside down; they changed the manners, customs, religion, worship, lives, and natures of men; they carried all oppositions and difficulties before them; they won many in most Kingdoms unto Christ, and brought them into willing subjection and obedience to him: and all this they did (I say) not with any earthly or secular power, but by the ministry of the Gospel alone, Christ's great and only Instrument for the conquering, subduing, and reforming of the Nations. And so the power appeared to be God's only, and not the creatures.  
And thus you see how the word is one means Christ useth for Reformation.  
And this word only works a right Reformation: For this reforms truly and indeed; all other power reforms but in appearance. So that there is no true reformation of any thing but what is wrought by the word: but what ever evil is reformed, and not by the power of the word, it is not truly reformed; it is only reformed in the flesh, and not in the spirit: it is only suspended in the outward operation of it, but the seed and nature of it still remains in the heart, to grow up and work again, as opportunity serves. And therefore whatever evil or corruption is reformed in thee, see it be reformed by the power of the word: if the word hath killed it in thee, it is killed indeed; if not, it is alive in thee, though it seem to be dead. The outward power of the world may set up an image of Reformation, but it is the word only can work true Reformation.  
And therefore let us learn to rely on the word for the Reformation of the Church.  
For this is much for the honour of the word (which God hath magnified above all his Name) when we can neglect the power of the world, and leave the whole work of Reformation to the power, working, and efficacy of the word alone, which is almighty, and able to bring off the heart from all things to God. As on the contrary, it is a great dishonour to God and his word, when men dare not rely on the word alone to reform the Church, though it be stronger than men and Angels and all the creatures; but will needs be calling in the power of the world, and rest and rely on that, for this work, as if the power of the word were not sufficient. But let such men know, that if the power of the word, will not reform men; all the power of the world will never do it. And therefore well said Luther, Praedicare, annuntiare, scribers volo, neminem autem vi adigam, I will preach and teach and write, but I will constrain nobody.  
Oh therefore that our civil and ecclesiastical powers would so much honour Christ's Word, as to trust the reformation of his kingdom with it; and that as it is sufficient to reform the Church, so you would be pleased to think it sufficient; and thus shall you give Christ and his Word due honour, as well as declare your own faith.  
And if you would commit this work to the power of the word, to which only it belongs, you should soon see what the Word would do. There is no such glorious sight under heaven as to see the Word, in the spirit and power of it, come in to an unreformed world, and to observe the changes and alterations it makes there.  
And thus you see that one means that Christ useth for the Reformation of his Church, is the Word.  
But here I must further declare to you that this Word by which Christ reforms the Church, is not the Word of the Law; 
The gospel reforms.  for the Law made nothing perfect, but the Word of the Gospel; This, this, is the only Word, that works Reformation.  

For first,  
1. This Word works faith; and therefore it is called the word of faith, because faith comes by hearing of this Word, 
1. Works faith.  Rom. 10. ver. 8. and v. 17. Now as the Word works faith, so faith apprehends the Word, even that Word that was with God and was God; this living and eternal Word, dwells in our heart by faith, as the Apostle saith, That Christ may dwell in your hearts by faith: And this Word dwelling in us by faith, changeth us into its own likeness, as fire changeth the Iron into its own likeness, and takes us up into all its own virtues.  
And so the word dwelling in the flesh, reforms the flesh, and it dwells in us through faith, and faith is wrought by the Gospel.  
So that the Word whereby Christ reforms, is not the Word without us, as the Word of the Law is; but the Word within us, as it is written, The Word is nigh thee, even in thy mouth, and in thy heart; and this is the word of Faith: If thou live under the Word many years, and if it come not into thy Heart, it will never change thee, nor reform thee. And therefore the reforming Word is the Word within us, and the Word within us is the Word of faith.  
2. The Gospel reforms, because it doth not only reveal 
2. Communicates righteousness.  Christ's righteousness, as it is written, The righteousness of God is revealed from faith to faith; but also it communicates it to us: And therefore it is called the Word of righteousness, because it works righteousness. So that Christ, the righteousness of God, is conveyed to us through this Word of righteousness. And when the righteousness of God, revealed in the Gospel, comes and dwells in us, what Reformation of sin doth this work? all sin perisheth, at the rebuke of his countenance, for the righteousness of God will endure no sin in us; And so the Gospel reforms by working righteousness in us.  
3. The Gospel reforms, because it shows us Christ, and by 
3. Shows Christ.  showing us him, it changeth us into his Image: the more we see Christ in the Gospel, the more are we made like unto him, that as we have born the Image of the earthly, so we may bear the Image of the Heavenly Adam.  
2. Yea the Gospel shows us God in Christ in all his glory, and 
2.  changeth us into that glory of God which is shown us; we all saith Paul with open face, beholding as in a glass (and this glass is the Gospel) the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord: so that the gospel by showing us God, changing us into the Image of God and God through the Gospel, ariseth on us, till his glory be seen upon us.  
And thus you see the grounds of the gospel's Reformation.  
So that now the Word of the Gospel, is the only Reforming Word: and if there be never so much preaching, if it be but Legal, it will reform nobody aright; because there can be no working Faith, nor communicating righteousness, nor changing men into God's Image, and so there can be no true Reformation.  
And thus much for the first Means of Reformation which Christ useth, which is the Word, and this Word the Gospel.   

2. Means, the Spirit.  
For the Spirit accompanies the Word in the Ministry of the 
The second means Christ useth to reform the Chureh withal.  Gospel; and therefore the Gospel is called the Ministration of the Spirit, that is, the Word and Spirit in union and operation. In the Law there was the Letter without the Spirit, and so that could do nothing; but in the Gospel the Word and the Spirit are always joined: and therefore saith Christ, The words that I speak are spirit and Life, that is, they come from the spirit and carry spirit with them.  
And this Spirit that is present in the word of the Gospel, and works in it, and is given by it, reforms mightily; and therefore it is called the spirit of judgement and burning: And the Lord looking to this time of reformation, promised long before to pour out his Spirit upon all flesh, and so to reform all flesh.  
Now the Spirit poured forth upon the flesh, reforms it two ways.  

1. By taking away all evils out of the flesh.  
2. By changing the flesh into its own likeness.   
1. The Spirit poured forth upon the flesh, reforms it all by taking all evil out of the flesh; As first, all Sin and Corruption; saith Paul, If you mortify the deeds of the flesh by the Spirit ye shall live; the deeds of the flesh are not to be mortified by any power, but by the Spirit; all pride and envy and lust and covetousness and carnal mindedness and all other evils of the flesh, are reformed by the presence of the Spirit in it, and no other way.  
2. The Spirit reforms not only all Sins in the Church, but 
2. All errors.  all Errors, and Heresies, and false doctrines, as is evident by that of Paul 1 Cor. 1. 12. If any man, build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is, etc,  
So that a man may lay Christ for a foundation, and yet build wood, hay, and stubble upon him, that is, human doctrines and the inventions of men, and false and wicked opinions.  
2. The destruction of this hay, wood, and stubble, error, heresy, and human doctrines in the Church of God, that is, the people built on Christ, shall not be by Laws of States, or Constitutions of counsels, but by the Holy Ghost which is as fire.  
The Spirit shall come into the Saints, and burn up all that corrupt and false doctrine that will not endure the Spirit; and error shall never be destroyed, but by the Spirit of truth. So that the Spirit reforms all error, as well as all corruptions in the faithful.  
2. The Spirit doth not only reform the flesh by taking away all evil out of it, whether corruptions or errors; but also it changeth the flesh into its own likeness: For the Spirit is as fire that changeth every thing into its self; and so doth the Spirit in the flesh, make the flesh spiritual: like heavenly fire it changeth men into its own likeness, and makes them spiritual, heavenly, holy, meek, good, loving, &c.  
And thus the Spirit reforms indeed: When the Spirit is poured forth upon a man, how wonderfully doth it reform him? this works a change in him in goodearnest, and no man is ever truly reformed, till he receive the Spirit.  
And thus you see the means that Christ useth to work this Reformation, and these are the only Means.  
Object. Yea but I hope you will allow secular power too: 
Object.  May not the Spiritual Church of Christ be Reformed with worldly and secular power.  
Ans. I answer, by no means, and that for these Causes. 
Answ.   
1. forcible Reformation, is unbeseeming the Gospel▪ for 
1. Unbeseeming the Gospel.  the Gospel is the Gospel of peace and not of force and fury. civil-ecclesiastical reformation reforms by breathing out 

Though the truth carry its evidence in itself, and the Word of God is greater than all the testimonies of men; yet for their sakes that are weak, I have inserted the judgements of some godly men (as I have accidentally met with them) who have spoken of these things in the spirit; that so you may see the truth though it hath but few followers, yet it hath some.  
Melancton on Psal. 110. v. 3.— habebis populum, non coactum gladio, sed verbo collectum, & laeto corde amplectentem evangelium, & te sponte celebrantem. Discernit igitur ecclesiam ab imperiis mundanis, & externam servitutem a cultibus cordis accensis voce evangelii & a spiritu sancto.— 
Ag. Religio cogi non vult, doceri expetit. Immunitate non stabilitur, sed evertitur. Polan. — This Charles to whom Leo gave the title of the most Christian King, was a great conqueror, and overcame many Nations with the sword, and as the Turk compelleth to his faith, so he compelled with Violence to the faith of Christ; but alas the true faith of Christ whereunto the Holy Ghost draws men's hearts, through preaching the Word of truth, he knew not, &c. Tindal. Fides sua sponte non coacte agere vult. Luth. Christus non voluit●vi & igne cogere homines ad fidem. Luth. Haereticos comburere, est contra voluntatem spiritus. Luth.  
He hath given in the Church the sword of the spirit to enforce with, and not the sword of the Magistrate.  
Prorsus diversa ratio est regni Christi & mundi. Mundani Magistratus quae volunt imperant, & subditi coguntur obedientiam praestare. At in Regno Christi, quod non est mundana, aut pontificia Dominatio, sed spirituale regnum, nihil simile geritur, sed quivis alterius judex, & quilibet alteri subjectus est. At tyranni & animicidae illi, nihil morantes vocem Christi, regnum meum non est de hoc mundo, ex Ecclesia, Politiam civilem, seu potius pontificium imperium constituerunt. ●uth.  
— Quare ipsam sedem Bestiae nego, nihil moratus sit ne bonus vel malus, qui in ea se det. Sedes inquam quae sit super omnes sedes nulla est in Ecclesia super terram jure divino, sed omnes sunt aequales, quia una fides, unum baptisma; unus Christus, &c. Luth.  
Where there is no worldly superiority over one another, there is no worldly compulsion. of one another. In the natural body, there is no convocation of many members to govern one, or of more members to govern fewer, but the foot performs its office without being under the authoritative power of the hands, yea each member performs its office aright, without being in subordination to another, by the guidance of that head to which it is united, and of that Spirit that dwells in it; each member having an immediate influence of the head upon itself, though it may outwardly seem to be further from the head then another member. And thus it is in believers and Congregations.  
— Quid autem vi & coactione opus vobis est, qui hujusmodi certamen decertatis, in quo cogi nemo debet? Ulrichus ab Hutten, to the council of Priests.  
What need you the power of the Magistrate to defend the truth, who have so many Scriptures to defend it? the truth of God being to be defended by the Word of God, and not by the power of men. Idem.  
I could produce many more Testimonies but these are sufficient to show; that I am not alone in this point, against Forcible reformation; but have the armoury of David, to defend it withal, on which there hang a thousand bucklers, all shields of mighty men.   threatenings, punishments, prisons, fire, and death; but the Gospel by preaching peace. And therefore it is most unbeseeming the gospel, to do any thing rashly and violently, for the advancement thereof: for the gospel of peace is not to be advanced by violence; and therefore violent Reformers live in contradiction to the Gospel of Peace, and cannot be truly reckoned Christians, but enemies to Christianity, sith christianity doth all by the power of the anointing, but Anti-christianity doth all by the power of the world.  
2. forcible Reformation is unsuitable to Christ's Kingdom; 
2. Unsuitable to Christ's kingdom.  For Christ's Kingdom stands in the Spirit, and the force of flesh and blood can contribute nothing to this.  
2. Again the faithful, the Subjects of this Kingdom, are a Spiritual people, and so they are without the reach of any outward force; You may as well go about to bring the Angels of heaven under an outward and secular power, as the faithful, who being born of the Spirit, are more spiritual than they. And what hath flesh and blood to do with them that are born of the Spirit, in the things of the Spirit? And therefore touching this Kingdom which is spiritual, and beyond not only the power, but the cognisance of the world, God hath said, There shall be none to kill nor hurt in all my holy mountain. 
Isa. 11. 9  And again Violence shall no more he heard in thy streets, wasting nor destruction within thy borders.  
3. As they are a spiritual people, so also a willing people; 
Isai. 60. 18.  and what needs outward power to force a people made willing 
3. A willing people. Psal. 110. 3.  by the Spirit? Thy people shall be willing in the day of thy power: The very day of Christ's power, is not to force men against their wills, but to make them willing. The Spirit of God that brings them to this Kingdom, makes them willing to obey God there, and gives them pleasure in that obedience, by shedding abroad the love of God in their hearts. They that are not a willing people, belong not to Christ's Kingdom, but to the world.  
3. By this forcible Reformation, human Institution is set 
3. Human institution is set up.  up; for the power of the world reforms by the prudence of the world: and men never use human power in the Church, but they first make human laws in it; and human laws are the rule of human power. And so by this means, the authority of men, is made to have power, not in the things of men, but in the things of God: which is the great dishonour of God and his Authority.  
4. It brings men into blind obedience and makes them obey what is commanded on pain of punishment, though they 
4. It brings men into blind obedience.  know not whether it be right or wrong; with the Word, or against the Word: So that a man shall say, that which I do I am constrained to do, and therefore I do it because I am constrained.  
I read in Frithes Answer to the Bishop of Rochester, that a youth being present at his father's burning, the officers seeing him, resolved to examine him also, to try if they might find him a Sectary or an heretic: but the youth dismayed at the sad fight of his father's death, and fearing the like end himself, being asked of one of them, how he believed? Answered, Sir I believe even as it pleaseth you. And so the more outward and violent power is used upon men, the more of this kind of faith and obedience you shall have: When men shall see prisons, and banishments, and loss of goods, and death, walking up and down the Kingdom for the Reformation of the Church, you shall at last have men say, Sirs, we will believe and do, even as it pleaseth you: We will believe as the State pleaseth, or we will believe as the Counsel pleaseth; And let them make what confession they will, we had rather believe them, then endure them.  
And thus by fear and punishment may men be brought to say and do that which they neither believe nor understand: and how acceptable such popish faith and obedience is unto God, all spiritual Christians know, and every man's conscience, methinks, should be convinced.  
5. It makes men Hypocrites and not Saints; for it forceth 
5. It makes Hypocrites.  the body, and leaves the heart as it was; for the heart cannot be forced by outward power, but by the Inward efficacy of the truth▪ Now the hearts of men being corrupt, what are all outward duties, they are forced to, but so much hypocrisy? So that forcible Reformation makes only Hypocrites and gilded sepulchers, putting a form of godliness, upon the outward man, when there is no power of godliness in the innerman, but a power of ungodliness.  
That Reformation with which the uncleanness of the heart stands, is none of Christ's Reformation.  
What is the Reformation of the outward man, when the heart is full of Atheism, Ignorance of God, Adultery, Pride, Murder, &c. and all the corruptions of Nature? Call you this a Reformation of the Church of Christ? This Reformation makes none Saints, but all Hypocrites, forcing men's actions contrary to their natures.  
6. It causes disturbances and tumults in the world; when 
6. Causes Disturbances.  men are forced by outward power to act against their inward principles in the things of God, what disturbances and tumults this hath bred in States and Kingdoms who knows not? So that they that lay hold on the power of men, and go about to reformed hearts and consciences, by outward violence, are never the cause of Reformation, but always of tumult: And this renders the cause of the Gospel grievous & odious to the world, rather than c●mmends it. And therefore, let all that love the Gospel of Christ, abstain from outward violence; for they that use the sword in this kind, shall in the end perish by the sword.  
A man when he sins not against the State, may justly stand for his State-freedom; and to deprive a man of his State-Liberties for the Kingdom of Christ's sake, as it causeth disturbances in the world, so let any man show me any such thing in the Gospel.  
7. Christ useth no such outward force himself, for he is 
7. Christ useth no such outward force.  meek and lowly in Spirit; and not boisterous and furious in the flesh. And it was foretold of him he should not strive, nor cry, nor lift up his voice in the streets to call in outward and secular aid, power. He never used the power of the world, but did all by the power of the Word; even his very punishments and destructions, he executes by the Word; He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked: And Antichrist himself, his greatest Enemy, he destroys by the Spirit of his mouth, and the brightness of his coming.  
2. Neither did Christ command his Apostles to use any such outward power, but he sent his Disciples to preach, and bid 
2. Neither commanded his Apostles.  them say into what house soever they entered, Peace be to this house; and if men would not receive peace and the doctrine of peace, not to force them, but to depart thence, and to shake off the dust of their feet as a witness against them, that they had been there, according to the will of Christ and the Father, and offered them mercy and salvation, which they refused. And this is all that the Ministers of the Gospel can do to any that refuse their doctrine, and not to go to the secular Magistrate to ask power to punish them, or imprison them, or sell their goods, as is now practised in some parts of the Kingdom, even upon the Saints: and if men be wicked, is it not misery enough for them to refuse eternal life, except also they inflict on them Temporal death? Is it not misery enough for men to refuse the good things of heaven, except they also deprive them of the good things of this present life? and yet as Luther said of the Clergy, Quando non invocat brachium seculare? & morte utraque terrat mundum: When doth it not call upon the secular power, and terrifies the world with both deaths? Surely Christ and the Word approved not these ways. For, Math. 18. Christ imposeth no other punishment on them, that would not hear the Church, then that he should be reckoned as a heathen; and Paul, Titus 3. Teacheth us after once and twice admonition to avoid an heretic, but not to imprison him, or kill him, or banish him: and again they that do these things shall not inherit the kingdom of God; and again, he that believer not shall be damned; but not one word of outward or corporal punishment in all the Gospel.  
3. Yea Christ reproveth his Disciples, for discovering such a spirit of tyranny as to punish men for not receiving him, Luk. 9 when the Apostles of a Prelatical and Antichristian Spirit, in that particular, desired fire to come down from heaven upon them, that would not receive him, Christ did severely rebuke them, saying, Ye know not of what spirit ye are, not of Christ's Spirit, which is meek, but of Satan's, who was a murderer from the beginning, and of Antichrists, his first begotten in the world: and he adds, the Son of man came not to destroy men's lives, but to save them; and therefore to go about to turn the Gospel, not to save men's lives, but to destroy them, and so to change Christ himself from a Saviour into a Destroyer, this is Antichrist Triumphant. 
All these things show that worldly power hath no place at all in the Reformation of the Gospel.   
Now I should have proceeded here to answer some Objections, as namely:  
1. That of Luke 14. compel them te come in: this, I forgetting, 
1. Object.  named not.  
May a Christian then live as he list?  
No by no means; for he hath the Word and Spirit in him, to 
2. Object. Answ.  keep him from living as he list; and he knows that no man in God's Kingdom may live as he wils, but as God wils.  
But would you have no Law? 
3, b ject. Answ.   
No Laws in God's Kingdom, but God's Laws; and these are a thausand times better than all the Laws of men: and they are these three:  

The Law of a new nature.  
The Law of the spirit of life that is in Christ.  
The Law of love.   
But would you have no Government? 
4. Object. Answ.   
Yes, but the government of Christ the Head, and the Holy Ghost the Spirit, in and over the Church the body. They that would govern the faithful the Members of Christ's own body, make themselves the head of those Members; and so Antichrist may as well be found in a combination of men, as in one single person.  
But would you have no Order?  
Yes, the best that is; even such an Order as is in the body of 
5. Obj. Answ.  Christ; where every Member is placed by Christ, and none by itself; The Order of the spiritual Church is a spiritual Order, and not a carnal.  
But would you have sin suffered?  
No, but more truly and throughly destroyed, than any power 
6. Obj. Ans.  of the world can destroy it; even by the Spirit of judgement and burning.  
But would you have sinners suffered?  
No, but punished more severely, than any powers of the world 
7. Obj. Answ▪  can punish them; For he shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked.  
And as for those that are outwardly wicked, the Magistrate is to keep them in order, for the quiet of the State, he having power over their persons, estates, and lives.  
I should also have proceeded to the next thing▪ The advantages of such a Gospel Reformation where it is wrought; together with the uses: but because I would not be over long, I pass by these things, and so proceed no farther in this Discourse.  
But being brought hither by an unexpected providence, I shall crave liberty to speak a few words to you in the behalf of two Kingdoms, that is, this Kingdom and Gods.  
1. That which I have to request of you for this kingdom, is, that you would regard the oppression of the poor, and the sighing of the needy: Never was there more injustice and oppression in the Nation then now; I have seen many oppressed and crushed, and none to help them. I beseech you consider this with all your hearts, for many who derive power from you are great appressors. And therefore I require you in the name of God, to discharge the trust that God hath put into your hands; and so to defend the poor and fatherless, to do justice to the afflicted and needy, to deliver the poor and needy, and to rid them out of the hands of the wicked; This is your business, discharge your duty: if you will not, then hear what the Lord saith, Psa. 12. 5. for the oppression of the poor; for the sighing of the needy, now will I arise saith the Lord: and Gods rising in this case, would prove your ruin. If you will not do God's work in the kingdom which he hath called you too, he will do it himself, without you; as it is written, He shall deliver the needy when he cryeth, the 
Psal. 72. 12.  poor also; and he that hath no helper; he shall save their souls from deceit and violence; the common evils of the times. And this is all that I have to say for this Kingdom.  
2. I have a few more things to say touching God's Kingdom; 
2. God's kingdom.  and the first is this.  
1. That as Christ's Kingdom, and the Kingdoms of the world are distinct, So you would be pleased to keep them so; not mingle them together yourselves, nor suffer others to do it, to the great prejudice and disturbance of both.  
2. That you would be pleased to think that Christ's Kingdom (which is not of this world) hath sufficient power in itself to manage all the affairs of it, without standing in need of any aid or help from the world; Seeing the power of man is of no place or use in the Kingdom of God, which is not a Temporal, or an Ecclesiastical Dominion, but a Spiritual.  
3. That you would suffer, the little stone of Christ's Kingdom to be hewn out of the Mountain of the Roman Monarchy, whereof this kingdom is a part, without hands, even by the power and efficacy of the word and spirit; seeing the hands of men cannot help but hinder this work which is to be done without hands: And that your might, and your power would please to let God do this work of his without might and without power, and by his Spirit only.  
4. That you would be pleased to suffer the assemblings of the Saints, both publicly and privately, as occasion serves, seeing this can be no prejudice to the State, but a great advantage; in as much as they meet peaceably and make no tumults, and in their assembling pray for the peace and welfare of this divided and distracted kingdom. And also, that you take heed of scattering those Churches, that meet in the Name and Spirit of Jesus Christ, (which are Christ's own gathering tog●ther, lest Christ so scatter you abroad that you never be gathered together again.  
5. That you take heed you do nothing to the prejudice of the faithful, God's own people; as he hath warned you by the Spirit, saying, Touch not mine anointed and do my prophets no harm; This place hath been miserably mistaken: for the Kings of the earth and the clergy have shared it between themselves, whereas indeed it belongs to neither, for God's anointed are the faithful that are anointed with the Spirit, the oil of God, and so are anointed as Christ was anointed. And these anointed ones, are the Lord's Prophets, and the Lord hath no Prophets but such as are anointed with the Spirit. Thus Christ was made the Lord's Prophet, The Spirit of the Lord is upon me, for he hath anointed me to preach the gospel; and thus are all his Brethren made Prophets; being fellows with him in his Unction. And therefore take heed how you meddle with the Lord's anointed ones, and with the Lord's Prophets; for as it is said, He suffered no man to do them wrong, yea he even reproved Kings for their sakes, saying, Touch not, &c. So the Lord hath still the same care of the same people, and will suffer no man to do them wrong, but will reprove Kings and Parliaments, and kingdoms, and Cities, and Counties, and Committees, he will reprove them all for their sakes, and say, Touth not mine anointed and do my Prophets no harm: for they that are anointed with the Spirit are the flesh of Christ, and the Prophets of God, and therefore touch them and harm them a● your own peril. It grieves me to see the rest of the kingdom touching these anointed ones of God, and doing harm to these his Prophets, abusing, and spoiling and imprisoning them; It would gr●●ve me much more if I should see you doing the same, for this would bring you as well as the kingdom under God's own reproof, and the reproof of God who can endure?  
Sixthly, and lastly, Takeheed you do not hinder the free passage of the gospel. When God hath put his Spirit into the hearts of men, take heed how you resist the Word in those men's mouths; for the Word of God in the meanest instrument, can never be resisted, but will carry all before it, The Honour, Power, Dignity, Authority, Nobility, Magistracy, of the kingdom, if they should once stand up to hinder the Word of God, the Word of God would carry them all before it.  
And therefore it grieves me to see how the City, Country, Country Towns, Villages, do all rise up for the most part against the ministration of the Spirit, for this is a certain sign of the undoing of them all: God will suffer and endure any sin long but only the contempt and opposition of the Gospel: but when men once rise up against the Gospel in the Spirit and Power of it, they are sure to be undone by it, and to be shattered all in pieces, for this brings swift Vengeance.  
And therefore when I see the generality of the people of of all sorts, rise up against the Ministration of the Spirit (which God hath now in these days of ours, set up even in every County for salvation to his people, but for a stone of stumbling and a rock of offence to the rest) I am then exceedingly distressed and pained at the very heart for thee O England, and for all thy Cities, and Towns, and inhabitants; for thou that dashest against the Spirit in the gospel, how shalt thou be dashed in pieces thyself, and there shall be no healing for thee?  
I could hope for Peace again and good days▪ suddenly in this kingdom but for this sin of the contempt and opposing the Gospel, and this makes my hopes, even at an end; and the day of my fear, is come forth upon me.  
But oh you honourable and beloved Christians, let not your soul enter into those men's secrets, neither yet walk in their open and public ways; for ruin and destruction are in their paths, and the way of peace they shall never knnw, seeing God is about to enter into controversy withal flesh, for their rising up against the Ministration of the Spirit. And therefore be Wise here I beseech you, that in the shattering of the Nation (if there be no remedy) you may be kept together as a blessed remnant and a hopeful seed of the following geneation.    

To Conclude.  
Honourable and Worthy, we will be willingly contented, to do and suffer all things with you; we will cheerfully run through honour and dishonour with you; fame and infamy; gain and loss, trouble and quietness, War and Peace, life, and death; and do desire to reserve nothing to ourselves, Nisi unicum verbum domini, but only the Word of God, in its own purity and liberty, to preach it, and to publish it, and to profess it, and practise it for the glory of God and his only begotten Son and for the good of his kingdom and this kingdom.   
And thus much unto you from the Lord.   

A REPLY To Mr. LOVE'S Contradictions.  
Sir,  
BEcause I would not wrong you in any measure in what you said, I went to one who took your Notes in shorthand; and he gave me what I here set down for yours, which I well remember are the things you then spoke, for the substance of them: To which I give you this following Reply.  

Mr. LOVE.  
Cast your eyes upon the begun Reformation, though peradventure cried down with Confidence, No such thing as the Reformation of the Church, &c.   

Reply.  
I taught indeed, That the kingdom of Christ is a spiritual kingdom, and the Reformation of it is answerable; and that Christ himself, who is the Lord, the Spirit, is the Reformer of this spiritual kingdom by his word and Spirit: 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 he works by his word and Spirit in all the faithful, and in all the Churches of the saints no Reformation at all? How durst you affirm this Mr. Love?   

Mr. 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?   

Mr. LOVE.  
If this be so, Race out the first Article of the Covenant.   

Reply.  
I had rather the whole Covenant were razed out, than the least truth contained in the word of God: Though I like the Covenant well enough, according to the true intention of it.  
Again, if the thing be truly considered, it will appear, that you are more against the Covenant than I: for the Covenant engages 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 will not suffer in the Magistrates hands neither, but will needs have it in your own.   

Mr. LOVE.  
If this Doctrine be true, That Gospel Reformation be only spiritual, than I wonder how Paul was so out, who said, When I come I will set all things in order? surely that was a Church Order.   

Reply.  
But pray, What outward or secular power had Paul, (who suffered not only much from the world, but most from the false Apostles) to set the Church in order? Did Paul (think 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 be to be set in order by the word and spirit only (which were sufficient in Paul's time) it's like to be out of order for them.   

Mr. LOVE.  
To cry down all kind of Government under heart-government; and all Reformation as carnal, because you have the Civil Magistrates hand to it, is against that place of Paul, 1 Tim. 2. 2. Pray for Kings, and all that are in authority; that we may lead a quiet and a peaceable life in all godliness and honesty.   

Reply.  
Well argued now indeed. Babes and sucklings, you shall come forth and answer this Master i● Israel.  
The sense of this place is evidently this; That Christians should pray for Kings & Governors, that God would so incline their hearts, that whilst we live in godliness 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 kingdom of God. And what one drop can Mr. Love squeeze out of this Scripture to cool the tip of his tongue? For the meaning is not, That the Magistrate should enforce godliness; but protect us in godliness.   

Mr. LOVE.  
To justle out the Magistrates power, is to justle out the first Article of the Covenant; (What again?) and they that justle out that, will justle out you shortly.   

Reply.  
Good Sir, Ascribe not your own work to ●●r hands. The justling out the Magistrate, have you not made it the chief part of your business now for a long while together? and are you not still so diligently acting it every day, that now you think your work is in some forwardness, and you are pretty well able to deal with him? And now because you would not be mistrusted yourselves, you publicly slander us with it. We see clearly thorough all your slender disguises.   

Mr. LOVE.  
Ezra was of another mind, Ezra 7. 26. Whosoever will not do the Law of thy God, and the Law of thy King, let judgement be executed speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or to imprisonment.   

Reply.  
Well, Sir, will you stand to this place, and shall this end the controversy? Pray mark then: This was part of the Decree of Artaxerxes, a King of the Nations, touching the Jews, for the rebuilding of the material Temple; That they should have liberty to do it, and not be molested in the doing of it, but should have what assistance the State could afford. The Decree was this: Ezra 7. 13. I make a Decree, That all they of the people of Israel, and of the Priests and Levites in any Realm, which are minded of their own free will, to go up to Jerusalem, go with thee; For as much as thou art sent of the King and his seven councillors, to inquire concerning Judah and Jerusalem, according to the Law of thy God that is in thy hand, &c. And ver. 21. ● Artaxerxes the King do make a Decree to all the Treasurers beyond the River, That whatsoever Ezra the Priest shall require of you, it be done speedily unto two hundred Talents of silver. And then, ver. 26. follows; Whoever will not do the law of thy God, and the law of thy King, Let him be so and so punished, as you have heard.  
1. Here than you see, That Artaxerxes made no decree to enforce all the Jews to go build; but as the Text saith, Those that were minded of their own free will. See you not here, that even a King of the Nations thought it unreasonable to force any man to go to build God's material house, against his will.  
2. And secondly, you see, How he gave them no laws how to build, but permitted them to do it, according to the law of their God that was in their hands.  
3. And thirdly, you see, How he deterred any from hindering them from this work, upon pain of death, banishment, &c.  
Do you not perceive now by this time, how you then deceived the people, by giving them the letter of the Word, without the true sense of it, as Satan dealt with Christ in his temptations? Such Sermons bring an hour of Temptation upon the people.  
This then is the force of the place:  
1. First, That the Magistrate may make a Decree, for all that are minded of their own free will, to build the Spiritual Temple of Jesus Christ, and to gather up into a Communion of Saints.  
2. Secondly, That he ought to permit this to be done, according to the law of our God that is in our hands, or rather according to the law of the Spirit of life▪ that is in our Hearts; and not to enforce upon us any Clergy constitutions.  
3. And thirdly, That he may deter you, and the rest of the kingdom that are of the like mind, from resisting and hindering this work, which hath its authority from Heaven. That so the Saints (the kingdom of Christ) may pray for the Magistrate, and Christ (the King of Saints) may bless the Magistrate, and make him prosperous. And pray now what is all this to your purpose?   

Mr. LOVE.  
If it was good in your Hearts to think to reformed; it's much better to do it.   

Reply.  
Does not GOD say, It was well, that David thought to build a Temple; and yet for all that, he should not build it? And do you now dare to blame this very thing? Cannot the Scripture itself be quiet for you?   

Mr. LOVE.  
You need not fear losing a Party.   

Reply.  
Yea, but how if God be in that Party? What then, sir? Is it not better keeping a little, poor, 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, These men are so overbusy in making, and marring Parties, that I much fear they will, in the end, throw the kingdom into more misery and blood than their Predecessors have done.   

Mr. LOVE.  
Reformation is no forcing Conscience, it meddles not with Conscience, it restrains Practice: If a Jesuite come from Rome to kill a great Person, he does it in Conscience, but I meddle not with his Conscience, I restrain his Practice.   

Reply.  
Does not your Reformation meddle with Conscience, Mr. LOVE? Did you speak this of yourself, at random, as the rest, or is this the sense of your Brethren? And doth your Reformation only restrain outward Practice? Then to tie up mad Dogs, and bears, and tigers, 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 yourselves 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 zion-college in the place of the Lord Mayor, Aldermen, and common-council. See you not yet, Oh ye Powers of the World, how the Ecclesiastical Powers would ●a● you out?  
And for your Jesuite, Did you ever hear me say or hint, That the Magistrate should not restrain and punish outward wickedness? I wish therefore you would unriddle yourselves, and tell truly, if you dare, how far you would limit the Magistrate, and enlarge yourselves upon the outward man.  
But certainly, if the Magistrates power hath under it the whole outward man, as indeed it hath: And if Christ's power have under it, the whole inward man, as indeed it hath; what place then (I pray) is there left for your Ecclesiastical power, when the outward and the inward man are disposed of before? Sure, when the Magistrate takes his own proper power to himself, and Christ his own proper power to himself; your power will be found to have no place, either in the world's Kingdom, or God's; but you must find out some third place for it; for I will assign you none, left you prove too angry.   

Mr. LOVE.  
The Church of Thyatira might think she had new light, and yet God saith, I have a few things against thee, because thou sufferest the woman Jezabel, &c.   

Reply.  
Truly Sir, when God shall make you a New Creature, you will be glad of New light; for behold (saith God) I make all things New, even the light as well as the creature: the Old light will serve the Old man well enough.  
And for the Spirits reproving the Angel of the Church, for suffering false and erroneous Teachers; doth this prone as you undertake that the Angel of the Church had or exercised, civil and secular power in the Church of Christ? You err not understanding the Scriptures; for then any thing is suffered in the Church, when it is not reproved and condemned by the Word; the Word of truth, taught and published in the Church, will suffer no error there; but you understand this suffering, of outward and violent power. Do you not remember, that I said at the beginning, that the carnal Church understands the whole Scriptures carnally?   

Mr. LOVE.  
And now to hear such Sermons preached, and Books printed; if it had been at Amsterdam, it had been no marvel: But at London, and at Westminster, &c.   

Reply.  
Truly, such a Sermon as mine might have been preached at Amsterdam, or anywhere else where the Gospel hath free passage: and such a Sermon as yours might have been preached at Rome, or anywhere else where the precious Word of GOD is under restraint, and Ecclesiastical power exalts itself, both above the power of the Word, and the power of the Nation. Your Sermon savours as ill to the faithful, as mine to the World.  
Many other weak, passionate, inconsiderate, erroneous things, fell from Mr. LOVE, neither worth the troubling the Reader with, nor myself; and so they may perish and rot in their own grave (if they will) for they shall never receive a Resurrection from me.  
And now at the close of all, I desire the Reader to observe the difference between our Enemies and ourselves, in this great point of Authority and jurisdiction, which is this: That We exalt Jesus Christ alone in the spiritual Church; and attribute to the Magistrate, his full power in the world; But they exalt themselves in Christ's stead, in the Church; and set under their feet the Magistrates power in the world. And this is so evident, that there is some apcration of Satan, more or less, upon him that sees it not.   
FINIS.  — Praesens malejudicat aetas, Iudicium melius, Posteritatis erit.