THe distractions and divisions of the times (increased by fu­rious spirits venting their luxuriant opinions) threaten sad things; as if God hath a controversie with the Land, and is writing bitter things against it; or, as if the Trou­bles we have hitherto undergone, were but the begin­ing of our sorrows: Fox Fox in his Acts & monum. 1 Vol. p. 88. in his Acts and Monuments reports that the inlet to the eighth Persecution, was the Divisions among the Christians, and want of Discipline; I wish it be not an inlet to as sad a calamity now. I can appeale to heaven, I delight not in bit­ternesse, and breaches among brethren; I had rather bring water to quench, then oyle to increase the flame that is kindled among us; I could wish with Jonah I were cast into the Sea, so that the boyste­rous storms arisen among us might be allayed thereby; or with Curtius (who did cast himself into the Chasma at Rome, that so the breach might be made up and the City not indangered) cast my self into the breach, if so be I could but stop it. I acknowledge to God and the world, I am so sensible of my own infirmities that I would bring nothing into the Presse, but that I am prest thereunto, lest the Truth and my Integrity should suffer by my silence. The truth is, had not Mr. Dell discovered such confidence and boldnesse in delivering so many unsound and erroneous tenets, I had not exprest a word of dislike in the Pulpit, and had hee not since Prin­ted his Sermon with his Reply (and that without order) I should [Page] not have gainesaid him now in the Presse, as I did then in the Pulpit.

Before I begin to take notice of any clause in his Sermon in par­ticular, I shall advertise the Reader about this in generall, that (al­though as it is Printed, it is justly to be excepted against, yet) he left out some materiall passages he did preach, and inserted what he did not; so that I may say Mr. Dell dealt with his Sermon as Apelles the Painter did with Antigonus, who painted that part of his face which was comely, but hid most of his deformities. I shall now addresse my self to give innocent touches on severall unsound passages in his Sermon. In the managing whereof I shall indevour that my pen drop honey, not vineger, reason against his opinions, not railing against his person. In the first place I cannot but take notice how unhappy my mistaken brother was in the expounding of his Text, which was, Mr. Dell is mi­staken in ex­pounding his Text. Heb. 9.10. Vntil the time of Reformation. Now this Re­formation he described to be The mortifying and destroying and utter abolishing out of the faithfull and elect, all that sin, lust, corruption, that did flow in upon them by the fall of Adam. Mr. Dels Sermon, pag. 4. lin. 34.

Now this is not the Reformation intended in the Text, For that reforma [...]ion which consists in the mortifying and destroying sin, &c. the faithfull and elect had under the Law as well as beleevers under the Gospel, so that the times under the Law might be called in this sense a time of Reformation, as well as the times of the Gospell; for then there was such a kinde of Reformation (consisting in the mortifying and destroying sin, &c. in the faithful and elect as wel as now. Now Mr. Dell expounding the Reformation in the Text to be the mortifying destroying sin, &c. and likewise affirming (as he doth, p. 3. l. 26.) that this time of Reformation was not til Christs comming in the flesh, he must of necessity maintain that al the faith­full before and under the Law had no such Reformation as the mortifying & destroying of sin; Mr. Dell by the expounding of his Text de­clar [...]s himselfe to be a Socinian and so lays them under an impossi­bility of being saved, and so falls in with the Socinians, who hold that neither grace nor any thing of the Spirit, not eternall life was enjoyed by the Elect under the Law, untill Christs comming in the flesh. Mr. Dels mistake in expounding his Text, would make one think that he made his Sermon before he chose his Text; some no­tions about Reformation swimming in his brain, here meeting the with word (though not the thing intended) forc't it to serve his purpose; though indeed it is little to the purpose; yet is he not a­shamed to say, This the Spirit would have us take notice of in these word, [Page 3] Serm. p. 4. l. 12. Although indeed the Spirit of God intended some o­ther thing in this Text, viz. That Christ changed the Leviticall cere­monies and sacrifices by offering himselfe a sacrifice once for all for the Redemption and justification of the Elect; Now the Priesthood being changed and Christ our High-Priest being come, the yearly sacrifices taken away, & Christ sacrificed once for al; there being now a better Priest, a better Sacrifice, a better Tabernacle then was un­der the Law, this was called a time of Reformation, so that the Text carryes a reference to a change in the Jewish services, not in the Chri­stians hearts. Thus having briefly laid down his mistake in expoun­ding his Text, I proceed now to view some passages in his Sermon.

That he might gain attention and beliefe, he ushers in what he in­tends to say with this insinuating Preamble. I shall represent in some Gospel-light (to this Honourable Auditory) the true Reformation of the Church of the New Testament, Mr. Dells Ser­mon. p. 2. l. [...]6. and blessed is he who shall not be offended at it.

What a great flourish doth the man make, what a large promise doth he give? Animadvers. Parturiunt montes, nascetur ridiculus mus. This which he calls Gospels light, when it comes to the triall, will be found a false light to put off counterfeit commodities by, instead of being a true Gospel-light, is it not an Ignis fatuus to bring men out of their way? If by this Gospel-light, about Church-Reformation, hee meanes that secular powers cannot reform the hearts of men, Christ alone must do that, what needs such a triumph and boasting, as if he had got the victory, when as touching this he shal have no adversary? and why should hee cry up this to be such a Gospel-light (as if all men should light their candels at his fire) when every eye sees, and all hearts acknowledge, both in the Generations before us, and in this present age, that it is Christs worke alone to reforme the heart, and not mans? but if by this Gospel-light about the Reformation of the Church, he meanes that the Civill Magistrate, seeing he cannot reform the heart, hee must not restrain mens exorbitant practises, which was the intendment and scope of the Sermon; this is so farre from being Gospel-light, that I shall discover it anon to bee grosse­nesse of darknesse, and yet must the hidden things of darknesse goe under the name of Gospel-light; and oh how sad is it to consider that so good a term should be a cover for so bad a practise; to bee made a Pander to so many wanton and adulterated opinions? but mark further how he is taken with his own fancies, and the concep­tions of his own brain, that he pronounceth them blessed who shall not [Page 4] be off [...]nded at it. 'Tis a wordes he doth not place this blessing of his among the beatitudes in Christs first Sermon, Mat. 5. He may as well adde to Scripture in the New Testament, as hee hath added passages of his own to the Ol [...], which I shall mention by and by: Behold I be­seech you upon what ea [...]e termes blessednesse is to be had, for not being offended at the ma [...]er of his Sermon, surely 'tis his blessing, not Christs, which he is so prodigall of to bestow upon his Disciples that imbrace his D [...]ctrine; And if they be blessed who are not offen­ded at Mr. Dels Sermon, then how far from blessednesse in Mr. Dels opinion is the Honorable House of Commons, who are most of them offended at it, and the many thousands in City and Country, who are offended at the Sermon, not blessed ones in his conceit I trow.

[...]r. Dells Serm. [...]3 l. 16. If the Law of Moses could not make men perfect as pertaining to the Con­science, much l [...]sse c [...]n any new Laws invented now, and if any such Laws should be imposed on the people of God now, the Gospell hath the same strength in it self to make h [...]m void as the former.

[...]nimadvers.Reader, observe that Scripture phrase used by Mr. Dell, Heb. 9.13, 14. Not to make perfect as appertaining to conscience, is thus in­terpreted by Exposit [...]rs, That the Jews could not obtain righteous­nesse, justification or taking away the guilt of sin from their consci­ences, by any, or all of their Leviticall Ceremonies or Sacrifices, but all the spirituall good they injoyed, was from Christ the true Sacri­fice. Now observe, Mr. Dell makes it the reason why the Law of Moses was to be abolisht, because it could not make perfect, as per­taining to conscience, [...]r. Dell an An­ [...]nomian. as he layes it down p. 3. l. 7. Now by this rea­son the Morall Law should bee abolisht as well as the Ceremoniall; for the Morall Law and our obedience to it, cannot make us perfect as pertaining to Conscience, i. e. cannot justifie us in the sight of God, nor wipe off the guilt of sin from off the Conscience; so that it should seem he pleads against the Morall L [...]w to have it abolisht as well as the Ceremoniall, so shews himself to be a grosse Antinomian, as well as a rigid Anti-Presbyterian.

[...]r. Dels Serm. [...]. All such Laws and Ordinances devised by men that cannot make them that obey and practice them perfect, as appertaining to Conscience, are therefore all to be at an end when this time of Reformation comes.

Animadvers.If all Laws and Ordinances devised by men that cannot make them that obey them and practise them perfect, as pertaining to con­science, are to end in this time of Reformation, then will it follow, al [...] our Stature Laws, and our Ordinances of Parliament; are to bee a­bolisht, [Page 5] for they are devised by men, and cannot make perfect as per­taining to Conscience; but if he say that he meanes such Laws and Ordinances of men, whereby the Civill Magistrate gives his civill sanction, to confirm and establish certain Laws and Constitutions for externall conformity, in outward duties of outward worship and go­vernment, as he speakes more plainly in p. 5. l. 26. If he meane that such Laws and Ordinances as these are to be abolisht, I demand whe­ther this reflects not on the wisedome and Honour of both the Ho­norable Houses of Parliament, who have made certain Laws and Or­dinances about Church-Government, and confirmed them by their civill sanction, yet these must be abolisht; but 'tis not to be doubted but that the Honourable Houses have shewed more wisdom and judg­ment in ratifying those Ordinances, then Mr. Dell can shew strength of Argument to abolish them.

But I proceed, Mr. Dell afterward declaring that the time of the Gospel, was the time of this Reformation (which were the words of his Doctrine) hath this passage.

In the time of the Law there were outward duties, mr. Dels Serm. p. 3 l. 3 [...]. and performances, and Ceremonies, and Sacrifices, and strict Laws to injoyn the observation of these things, carrying along with them the severitie of death, yet notwithstanding all this, there was no true Reformation. Then he goes on, p. 4. l. 6. Not­withstanding their strict forcing of men to outward duties, and notwithstand­ing the outward worship of Moses, the people remained inwardly corrupt, filthy, and unclean, and without any true Reformation before God, till Christ, who was God in the fl [...]sh, came with the ministration of the Spirit, and then indeed was the time of Reformation.

Certainely the man seems to be a little angry, Animadvers. with the directions and Lawes of God given to Moses; and if he had lived in Moses his time, I doe verily thinke he would have pleaded for liberty of Con­science, and exemption from them: he charges the lawes of Moses with severity, pag. 3. lin. 35. And that then there was strict forcing of men to the duties of the outward worship of God, pag. 4. lin. 4. which he likes not, neither then nor now; if hee blame any, it will reflect on the lawgiver, God himselfe, who prescribed those lawes to Moses. But what hath Master Dell to alleadge against the compel­ling of men to the duties of the outward worship of God? I am sure there is much to be said for it, this Iehosophat, Hezekiah, Asa, and Iosiah did, els Magistrates are to behold men as indifferent spectator [...] ▪ not caring what Religion the people be of; in speaking of the Ma­gistrates [Page 6] coactive power, I would be cautiously understood. 1. Tha [...] the coactive power of a Magistrate is not Gods way of planting the Gospell in a heathen nation which never heard of the Gospell before. Procopius in Arc [...]. histor. saith that Iustinian was blamed, be­cause hee compelled the Samaritans to embrace the Christian faith. All the Jewes, a nation professing the true God, were compelled to the duties of the outward worship of God; but the heathens about them were not so. 2. You must know that there is a great deale of difference twixt an affirmative compulsion, to say Ile make you bee of my minde; and a negative compulsion, which saith you shall not spread, propagate this Heresie and Blasphemy; thus the Magistrate may compell. 3. The Magistrate may compell to the meanes and ex­ternall acts of worship, but cannot compell to internall acts of faith, love, and such like, as having no power over the conscience. I shall have occasion to treate of the Magistrates power more largely, upon some other passages of Master Dels Sermon. But Master Dell goes on and saies, that during the time of Moses his law, there was no true Re­formation, pag. 3.33. and that the people were without any true Refor­mation before God, till Christ who was God in the flesh come. page. 4.8. By this [...]r. Burgesse in vindication the morall [...] doth clear discover and [...]rnedly con­ [...]e this Soci­ [...]ian Tenet, [...]32. Mr. Dell discovers himselfe a downe-right Socinian, hee saith there was no true reformation, the Socinians sa [...] so too in effect; that they who lived before Christs time, had onely temporall and earthly blessings in their knowledge and affections; holding reso­lutely that Christ and eternall things, though they were pro­mised in the Old Testament, yet they were not enjoyed by any till under the New; whereupon they say, that Grace and Salvation was not till Christ came, as if there had beene no eternall life, nor any thing of the spirit till Christ came in the flesh: and doth not [...]. Dell is fal­ [...] into Soci­ [...]nisme. Mr. Dell say so much in effect; when he saith, til this time of Reformation, the faithfull were without true Reformation before God? what a heavy charge is this, that all the Patriarks before the law, and all the elect of God under the law, were without this true Reformation be­fore God? what is this but to deny that they are not justified, their sins not pardoned, their soules not saved? for this is a certain truth, that none are justified, pardoned, or saved, but such as have this Go [...]spell Reformation, which he describes to a bee mortifying and de­stroying of sinne, if there was no such a Reformation as this, how could any before Christs coming in the flesh be sav [...]d?

Master Dell having described what this Gospell Reformation is, [Page 7] to be a mortifying and destroying of sin, &c. he now layes down an exclusive conclusion in these words

This is true Gospell Reformation, Mr. Dels Se [...] p. 5. l. 2. and besides this I know no other; but as he preacht it was thus; this is true Gospell Reformation, and besides this the New Testament knowes no other. He sayes it in expresse termes also, Pag. 12. l. 22. the taking away of transgression for us and from us, is the onely Reforma­tion of the New Testament.

If it bee read as tis Printed, Animadvers. that Master Del [...] knowes no other Gospell Reformation besides heart Reformation, this bewrayes his ignorance, if it be read as twas preacht, that the New Testament knowes no other Reformation besides this, herein he shewes his er­rour, to bee for the Erastian way. I must needs say, our dissenting brethren who are of the independent judgement have little reason to thank Master Dell for this assertion; it strikes at the foundation of the Independent Reformation and Government as well as at the Presbyteriall. Besides, if no Reformation besides an heart Reforma­tion, surely it will follow that both Kingdomes were greatly mista­ken in the first Article of our Covenant, wherein wee stand bound to endeavour the Reformation of Religion in the Kingdomes of England and Ireland in doctrine, worship, discipline and government, according to the word of God, and the example of the best Reformed Churches. Surely both Kingdomes did not take this upon them, as if they could re­forme the hearts of men, (this they know is Christ work, not theirs) but another kinde of Reformation in Ecclesiasticall discipline, which hath been corrupted by the Prelates: Mr Dell aga [...] the first Art [...] of the Cove [...]nan [...]. So that if Mr. Dels doctrine passe for currant that there is no other Reformation under the Gos­pell but a heart Reformation, the first Article of the Covenant must stand either for a nullity or falsity.

And therefore you see how grosly they are mistaken, Mr. Dels Se [...] p. 5. l. 2 [...]. who take Gospell Re­formation (onely to consist in the making, so twas preacht) to bee the making of certaine lawes and constitutions by the sacred power or clergy, for externall conformity in outward duties of outward worship and government, and to have these confirmed by civill sanction, and inforced upon men by se­cular power.

Master Dell himselfe, Animadvers. and others of his minde, not any body else that I know of, are mistaken; for none of a Presbyterian judgement holds that the making of certaine lawes for conformity in dutyes of outward worship backed by the civill sanction of the Christian Ma­gistrate to be heart-Reformation: but they say onely this, that a visi­ble [Page 8] Church is then in a good readinesse for reformation, when there is an externall conformity in duties of outward worship and govern­ment, when confirmed by civill sanction: Indeed Master Dell saies much, but d [...]oves nothing about this. And to rectifie Master Dels mistake, I shall endeavour to prove that tis so farre from being a ca­pitall crime, that it [...]s a laudable and warrantable practice in the civill Magistrate, to con [...]rme by civill sanction, and enjoyne by externall penalties, externall conformity in outward duties of outward wor­ship and government, which I shall evince by Scripture and reason. 1. By Scripture, did not Darius make a law for externall conformity in matters of Religion? Ruthe [...]fo [...]d this place in Sermon [...] the Ho­ [...]rable House [...] Commons, [...]. 31. 1643. th'that Da [...]ius [...]uired [...] subjecti­ [...] to the God Daniel, [...] the word [...]mb [...]ing, and [...]ward subje­ [...]on under the [...]ord s [...]are. [...]. Burtnons [...]dication of [...]e Indepen­ [...]nt Churches, [...]70. Dan. 6.26, 27. I make a decree, that in every dominion of my Kingdome men tremble and feare before the God of Dani­ell. Nehemiah made a law, and that under penalty, to bring men in conformity to the observing and Sanctifying of the Sabbath, Nehem. 13.21, 22. yea, Josiah made all that were present in Judah and Benja­min to stand to the Covenant; and made all that were present in Israell to serve, even to serve the Lord their God, 2 Chron. 34.32, 33. And King As [...] made a law, commanding Iudah to seeke the Lord God of their fa­thers, and to do the law and Commandements, 2 Chron. 14.4. many in­stances more of the like nature might be brought. The reasons which evince the warrantablenesse of Magistrates practice, to enjoyne ex­ternall conformity in outward dutyes of outward worship and go­vernment, and to confirme these by civill sanction, I shall lay down briefly. 1. Because the Magistrate is ordained by God, not onely to be a practicer of the law himselfe, but to be a protector thereof, and to punish the breach thereof in others, this not onely the Presbyte­rians, but Master Burton the vindicator of the Independent Churches saith, a mans practises, if they bee against any of Gods commands of the first or second Table, it appertaines to the civill Magistrate to punish, who is for that cause called custos utriusque tabulae the keeper of both Tables: These bee his very words. Now if a Magistrate may protect the law, and punish the open breach of the law of the first Table as well as the second, what should hinder but hee may enjoyne exter­nall conformity to the law I know not. 2. Reason, else a Magistrate in a Common-wealth should behold men as an indifferent spectator, not caring what Religion they be of, whether Papish, Pagans, Arri­ans, Socinians, &c. unlesse he hath a power to enjoyn external confor­mity, in outward worship. 3. Reason, else the holy Princes and Ru­lers, as Asa, Iehosaphat, Hezekiah, Iosiah, with others who are recorded [Page 9] to be zealous in enjoyning outward conformity (and that under a pe­nalty) in outward worship, should lye under blame for thus doing, as doing a worke not belonging to them; If Mr. Dels assertion were true, that secular power cannot enjoyne outward conformity in du­tyes of outward worship. But observe good reader, how Mr. Dell doth endeavour to hinder the Magistrate to countenance and confirm by law (or civill sanction as he cals it) the worship and government of Christ, and externall conformity thereto, by this following passage.

After this manner the old Prelates reformed, who were wont to say in the Kings, Mr. Dell Se [...] p [...] l 33. wee will study out the faith, and you shall maintain it; and the faith they studied and brought to the Kings, the Kings must maintain and Though I [...] not a friend Prelates, yet tis fit we should give the Devill his due; Prelates renounce what Mr. Dell doth cha [...] them with; Hee saith that what they brought to Kings after they had studied▪ they must maintai [...] and not question▪ the Prelates say otherwise, that Kings must truely informe their consciences to [...]ching the truth of that Religion they do establish vide; Davenant: dispu [...]de de judice ac no [...]ma fidei p: 7 [...] ad 77. not question but that it was Jure Divino.

Prithee Reader observe Master Dels reasoning in this place is nei­ther Logicall nor Theologicall; Animadvers. this is the force of what he writes. The Prelates desired their government to bee confirmed by Kings to be Iure Divino; therefore the Assembly (for I know not else who he should meane by that tearme which hee useth ironically, the sacred Clergy) who desire the Parliament to settle their moddell of Church government and confirme it by civill sanction, is not Iure Divino.

If Prelaes intreated Princes to confirme by civill sanction, what was not Jure Divino, shall the Assembly not Petition the Parliament to confirme what is?

But the more to cast dirt on that Ecclesiasticall Reformation, which the Presbyterians desire of the Parliament to settle, he doth re­proach it with this scandall; that after this manner the old Prelates Reformed, p. 5. l. 33. now observe how unjustly this is charged upon them, for, 1. The Prelates desired the secular power to enjoyn con­formity to boundlesse, groundlesse, burdensome, and superstitious ceremonies; The Presbyterians desired the removall of them all▪ 2. The Prelates desired the King to injoyn a law to prophane the Sabbath; the Presbyterians desire lawes to bee still in force to have it sanctified. 3. The Prelates (saith Master Dell) brought the faith they studied to the King [...] and Kings must maintaine it, and not question it, but that it was Jure Divino; but the Presbyterians say [Page 10] not so, See the [...]nsiderati­ [...]s and cauti­ [...]s agreed [...]p­ [...] by the mini­ [...]rs of London [...]d Westmin­ [...]r at Sion [...]olledge Iune [...]. 1646. p. 5. [...]. They acknowledge that it belongs to the Magistrate to have his Con­science satisfyed in the truth of that government of the Church, which he will set up by his Authoritie. 4. The Prelats desired the civill Magistrates to inflict heavier punishments, fo [...] not observing a fruitlesse ceremony, then for grosse sins in practice, or errours in judgement; but the Presbyterians doe not so. 5. The Prelates had costly courts to picke the purse, and crush the person of him that came under their clutch­es; the Presbyterians desire none such. Yea, 6. The Prelates desired Prin­ces to settle a government, which had no footing in the Word; the Presbyterians desire such a government settled, as may be most a­greeable to the word of God, and the example of the best Reformed Churches: put these 6 particulars together, then doe but judge whe­ther Master Dell spake true, that the Prelat [...] of old, Reformed after the same manner as the Presbyterians labour for now. Mr. Dell ha­ving laid down some differences twixt Heart-Reformation, and Ec­clesiasticall-Reformation, he hath this passage.

Civill Ecclesiasticall Reformation is onely outward and busieth it selfe in reforming the outward man in outward things, [...]. Dells Serm. [...]7. l. 1. and is very industrious and elaborate about outward formes, and outward orders, and outward govern­ment, and outward confession, and outward practice, and thinkes if these be but put into some handsomenesse and conformity, they have brought about an excellent Reformation, though the heart remain sinfull, &c. and so this Refor­mation is like that Reformation of the Scribes and Pharisees, notorious Hypo­crites; who made cleane the outside of the cup or platter, leaving them all filthy-and unclean within.

[...]imadvers.1. In these words observe he runs into 4 mistakes. 1. He joynes Ci­vill and Ecclesiasticall-Reformation together, as if one and the same, whereas they are clearly distinct: as 1 There are distinct officers, secu­lar rulers in one; Pastors, and Teachers in the other. 2. There are di­stinct censures; the one may abridge of liberty and life, the other on­ly excommunicate from a Church societie, but cannot inflict any bo­dily censure. 3. Distinct in their ends; Church-Reformation onely ayming at the gaining of our brother to God, and preserving the Church from infection and offence: State-Reformation reaching onely to the outward practice, ayming at the outward peace; now though they be thus distinct, yet he jumbles them together, as if one and the same.

2. He condemnes Ecclesiasticall-Reformation, because it busieth it selfe in Reforming the outward man, when it cannot reform the [Page 11] heart whereas this is rather a commendation to our government, that it can doe so much (as by Master Dells owne confession, to reform the outward man) then a discommendation to it, that it can doe no more.

3. Take notice he is not onely an enemy to our government, but to the confession of faith, brought in by the revernd Assembly to the Parliament; and to shew how he distastes it, he thinkes not one place enough in his Sermon to manifest his dislike; wherefore I observe hee hath 3 loose flings at the confession of faith, as in page 7. l. 16. and page 23. l. 28. and here in this place of which I am mentioning, pag. 7. l. 5.

4. He makes tha [...] Reformation which the godly Presbyterian Mi­nisters and people desire, to be no better then the Reformation of the Scribes and Pharisees, notorious Hypocrites; Though my conscience bears me witnesse, and his also could testifie, would hee become a judge of righteous thoughts, that they of a Presbyterian judgement rest not in outward formes and professions, as the Scribes and Phari­sees did; but presse an inward change as well as an outward confor­mity: urge men to get into Christ as well as into a Church; and en­treate men to endeavour Heart-Reformation, as well as Church-Re­formation: how unjust then is Master Dells uncharitable charge a­gainst that Church-Reformation which is laboured for?

Reader, I thought fit to let thee know, that in page 7. l. 20. he hath added an objection & answer which he did not preach; I am only in­gaged to answer what he preacht, though the answer to the objection in the latter part is unsound, yet I shall passe it over with silence.

I appeale to all that are spirituall, mr. Dells Serm [...] p. 9 l. 8. what heart or nature was ever changed by this sort of Reformation; so tis printed, but 'twas preacht otherwise, in these words. I appeale to you all, and to all the Kingdome, and to all the world, what heart was ever changed by this sort of Reformation.

Twere well it could be found what the mystery is, Animadvers. that now Mr. Dell printing his Sermon should appeale to them that are spirituall; but when he preacht it, would not vouchsafe the Parliament such an expression, but onely say I appeale to you all; truely a man indiffe­rent on both sides would give this reason; as if Master Dell thought the Parliament were not spirituall, but carnall and weake, and not competent judges of the matter, but in his appeale to the people would call them spirituall, as if there were among them more dis­cerning judges. And truely there is a phrase in his reply, pag. 42. lin. 7. that strengthens me in this thought, as if this were his opinion; for [Page 12] he tearmes them to be but the world that thinkes ill of his Sermon: so that if the Parliament should thinke ill of his Sermon, they should lye under the same condemnation to be but the world; and so not spirituall in his esteem.

But let us looke what a braggadocian he is, in making his appeale, as if all the world were not able to controll him; as if Goliah-like none durst venture to encounter with him, or gaine-say what he af­firmes. That which he appeales to all, is this, whether by an Eccle­siasticall-Reformation any heart or nature was ever changed, if hee would hearken to Augustine, [...]gust in E­ [...]st: 48. he saith quod perplurimi conversi suo tem­pore fuerunt ob metum paenae. Hee affirmes that many of the Donatists were converted, for feare of Ecclesiasticall censures, and civill pu­nishments from the secular powers. And Sibellius on ( Iude v. 23.) these words, others save with feare pulling them out of the fire, expounds them of Church-discipline, [...]bellius on [...]de v. 23. that the Church should throw out and excommunicate obstinate and notorious sinners; which should so terrify and affright their consciences, that it should be a meanes to saves their soules; and Paul saith that the end of Ecclesiasticall-disci­pline is, that the soule might be saved in the day of the Lord Iesus, 1 Cor. 5.5. yea, though God might not give such frequent testimonies of conversion by Ecclesiasticall-Reformation, yet very often I finde the usefulnesse of it, in a way of conviction, 2 Thes. 3.14. When the Di­scipline of the Church was so strict that the members thereof kept not company with a scandalous sinner, this was the way to make him ashamed. So Hymeneus and Alexander being excommunicated, it was for this end, that they might learn not to blaspheme, 1 Tim. 1.20. Mr. Dell then in his appeale to all the world may finde some who were in the world, who held that God may so blesse Ecclesiasticall Re­formation that some have beene converted, many convinced by it.

Mr. Dell having by five differences distinguisht Heart-Reformati­on from Ecclesiasticall Reformation; thinks that by casting a lustre on the former (which indeed it deserves▪) hee doth blemish the lat­ter, but yet if severall passages in his Sermon bee well weighed, in­stead of casting a reproach on Ecclesiasticall Reformation, God made the mouth of an adversary to a Regular Government speak what it never meant, and a commendation thereof to bee in his expressions, though farre besides his intentions; so that instead of giving it a wound, he hath given it a plaister, and done much like that inraged man that Plutarch speakes of, who bearing a grudge against Prome­theus [Page 13] the Thessalian, meeting him, drew his sword, thrust him into the body, thought thereby to kill him, but it was so ordered by a divine hand, that the thrust of the sword was into his Imposthume, by which the corruption was let out, his life saved, and his Imposthume cured, which by all the care of friends, and skill of Physicians could not be cured before: Ioh. 11.5 [...] As God made Caiphas prophecy truth concerning Jesus Christ, whom he neither knew nor reverenced, even so hath the Lord made Mr. Dell speak well of that Government which he neither understands nor loves, for observe what hee writes of Ecclesiasticall Reformation, that it busieth it selfe in reforming the outward man, Serm. p. 7. l. 2. That it reaches to the body and orders that, yet a [...]taines not to the soule, p. [...]. l. 35. That it reformes outward and grosse sinnes. p. 8. l. 14. That it brings men to outward order and conformity, p. 9. l. ult. Now truely mee thinks this is a tolerable commendation of our Church-Reformation, that it can doe so much (by Mr. Dells owne confession) and no ground for the discommendation of it that it can doe no more, but leaves heart-Reformation for Jesus Christ, whose work it is.

Master Dell proceeds to make use of the Lords speech to David, 1 Kings 18.8. Whereas it was in thy heart to build mee a house to my Name, thou didst well, mr. Dells Se [...] ▪ p. [...]3. l. 30. it was in thy heart, neverthelesse thou shalt not build mee a house, but thy sonne shall, &c. And elsewhere the reason is rendred, because thou hast been a man of War [...]e, and hast shed blood.

I have nothing to say against the Scripture quoted; Animadvers. I beleeve it to be unquestionably true (though Mr. Dell was pleased to accuse mee, as if this Scripture could not be quiet for me) yet I have something to say against his sense of this Scripture; and his absurd Application thereof. As I apprehend Mr. Dels sense of that Text, he carryes it thus farre; that it would bee absolutely evill in David to build the Temple, because hee had had warres and had shed blood; indeed this is the Papists reason, from whence they argue (as Peter Mar­tyr well observes on the booke of Samuel) that Clergy-men must not be in Armes, must not be warlike men, and if this reason should hold good, it would be unlawfull for Mr. Dell, being a Minister, to be a Chaplain in the Army; now this could not bee the reason simply why David should not build the Temple, because he had shed blood; for this should then have hindered Solomon from building the Temple, for Solomon had shed blood, had a hand in killing Ioab and his Bro­ther Adonijah also. Vide T [...]sta [...] bus [...]ens. in Ch [...] 22.8. The true reason why David should not build God a house, was this: because David had not leisure nor oppor­tunity [Page 14] in regard of continuall wars, to set about the work, therefore God indulged him; The Lord considering that during Davids seven yeares and a halfes Reigne over Judah, there was a continuall war between the house of Saul and David, then after hee was King of Is­rael, hee had wars with the Iebusites in Jerusalem, afterwards fought twice with the Philistines, and still set upon by daily assaults; it was inconvenient for him to build the Temple, considering also that there was to bee above sevenscore thousand men to bee imployed a­bout the building of the Temple, King 5.15.6 which David could not conveni­ently spare from the warre during his Reigne, this then was the one­ly reason why God dispensed with David, that hee should not build the Temple; not as if it had been evill in him to undertake it, but in­convenient for him, because he had not leisure or time to undertake so long and great a work.

I have something likewise to say against his absurd application of that Text in 1 King. 8.18. He applies it thus to the Parliament.

So I say to You touching this work of Reformation, You did well that it was in Your hearts to reforme the Kingdome of God, and the spirituall Church which is Christs dear bodie, [...]r. Dels Serm. 14. l. 1. neverthelesse You shall not reform it, for You have been men of War, and have shed much blood, but Christ the Prince of Peace, he shall reforme the Church of God: when You understand the Refor­mation of the Church to be as great as the Work of Redemption, You will ac­knowledge the Work is too great for You.

[...]nimadvers.Reader observe, there are no lesse than six absurdities in his Appli­cation of the Text, 1 Kings 8.18. to the Parliament.

Absurdity.First, he takes it for granted, that it was in the Parliaments heart, as if they should undertake this work of heart Reformation; which doubtlesse was never in the thoughts of their heart, they well know and beleeve it is Christs work and not theirs to reforme the heart.

Absurdity.Secondly, he takes for granted, that this was a good thought in the Parliament to undertake the work of Reformation in men; whereas, if this thought had been in any of their hearts, (which I be­leeve never was) it had been an impious and unwarrantable thought; to think to doe that work, which belongs onely to Jesus Christ. As 'tis a bad thoug [...]t in the Pope to conceive he can give pardons for sin; 'tis as bad in any, if he should think hee can give Grace to sinners.

Absurdity.Thirdly, he takes it for granted that the intention in the Parliament to reforme was good, but the execution of that intention was evill: wherea [...], certainly, if the action or the execution of a thought b [...] evill▪ [Page 15] the intention to that action must be evill also; if to act murther, adul­tery, theft, be evill, to intend to act any of these must be evill likewise; so, if the Parliament should make it their work to reforme mens hearts, and that be evill, then undoubtedly the thought and intend­ment of this work, must be evill also; which may evince Mr. Dell, of a third absurdity, in holding that intention in the Parliament to be good, and the execution of this evill.

Fourthly, 4 Absurdity. He makes it the ground or reason why the Parliament shall not make it their work to Reforme the spirituall Church (as he calls it) i. e. why they shall not undertake to reform mens hearts, be­cause they have been men of warre, and have shed much blood; so that belike, if the Parliament had not been a warlike Parliament, then it had been their work to undertake to reforme the hearts of men; but they having shed much blood, must not now meddle with the Refor­mation of the Church; well argued Mr. Dell.

Fifthly, 5 Absurdity. by this manner of arguing, because the Parliament have been men of warre, and have shed blood, and therefore cannot re­forme the Church; if this reason stood in force as the impediment, then Jesus Christ himselfe should not undertake this Work of Refor­mation (which would bee blasphemy to conceive) for Christ is a man of warre, and is said to have his vesture dipt in the blood of his ene­mies, which Brightman expounds to bee the Turk in the East, Brightman on Revel. 19.13. the Beast, and the false Prophet in the West. Now all warres against Turk and Pope, are Christs warres, done by his Authority and appro­bation; so likewise the warre which the Parliament hath undertaken may be said to be rather Christs warre then theirs, his Cause, his peo­ple, his Truth, his glory being concerned therein. Now this Reason would exclude Christ (which God forbid) as well as any other, from setting about Church-reformation.

Sixthly, 6 Absurdity. hee layes a blemish on the Honourable House of Com­mons, as if they did not yet understand the Reformation of the Church; and as if they did not yet acknowledge, that to reform mens hearts is too hard a work for them; I beseech you observe whe­ther his words bring him not into this Absurdity. His words are th [...]se, pag. 14. l. 13. 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.

Doe not these words plainly intimate, as if the Parliament did not yet understand the Reformation of the hearts of men to be as great as [Page 16] the work of Redemption, and as if they did not yet acknowledge this work of Reformation to bee too hard for them; Oh the impudence of the man that should cast such a shamelesse aspersion on so grave and judicious a Councel, so intelligent and profound in matters spi­rituall and civill.

Mr. Dels Serm. [...]. 15. l. 31 Christ sent his Disciples not forth with any power of swords, or guns, or prisons to reforme the World, or with any power of States or Armies, but sent forth poore illiterate and mechanick men, and onely armed them with the power of the Word, and behold what Wonders they wrought by that power alone!

Animadvers. See Mr. Ru­ [...]herfords due [...]ght of Presby­ [...]eries, p. 359. [...]onclus. 1.1. Presbyterians (as well as Mr. Dell) grant that fire and sword, prisons, and the co-active power of the Magistrate by inflicting cor­porall punishments, is not Gods way of planting the Gospel in a hea­then nation which never heard of the Gospel before: All Protestant Authors acknowledge that it is the Word, not the sword that must propagate the Gospel; let the Pope, Spaniard, Mahomet, propa­gate Religion by the sword; I know none of a Presbyterian judgment that pleads for that.

2. Those of a Presbyterian way do utterly renounce this practise; acknowledging the power of Church-reformation extends not so farre as to reach to estate, liberty, or life, the censures of the Church are onely spirituall, such censures that reach to estate, liberty, or life, are committed onely to the Magistrates hand; wherefore Mr. Dell is to blame here tacitly to suggest, as if some would have swords, guns, and prisons to be the Churches weapons, and instruments; and what hee doth but privately hint at, here he doth openly declare elswhere, as if some in this age preacht that the government of the Church, which hath power over mens estates, [...]ee Mr. Dels [...]pistle D [...]di­ [...]atory third [...]ase. bodies and lives, belongs not to King nor Parliament, but to the Ministers and their Elders: Some indeed may preach it, as Mr. Dell hath written it, upon hear-say, and so charge that on the Presby­terians what they never meant; unlesse he names the men, and proves the words, I shall not beleeve that any of a Presbyterian judgement should preach thus: read over all the Presbyterian Authors about Ec­clesiasticall discipline, they unanimously renounce that the govern­ment of the Church reaches to mens estates, liberty and lives, but that censures in those regards belong to the secular powers.

3. That because Christ sent out his Disciples without power of swords, States, or Armies, to propagate the Gospel; it will not there­fore follow, that States should not employ their outward power to [Page 17] preserve the gospel in safety from open enemies without the Church, and in truth from perverting Heretiques within the Church, which is all that Presbyterians desire that Magistrates should doe.

Reader, take notice that Mr. Dell in handling the third generall, which was, by what meanes Christ brought about this Reformation; he gives an Orthodox answer, that 'tis brought about by the Word and Spirit, Serm. p. 14. but yet in the explicating and amplifying of these two meanes, hee hath very harsh and unsavoury passages against the morall Law, which makes mee suspect him to be tainted with the Antinomian errour. I'll gather up his own words scattered up and downe his booke, as in pag. 17. lin. 23. hee saith, The word by which the Church is Reformed is not the word of the Law, for the Law made nothing perfect, but the word of the Gospel, this, this is the onely-word that workes Reformation, by which it seemes to mee hee excludes the Law from being any way instrumentall for the converting and reforming of a sinner. Then observe further in pag. 18. lin. 5. hee saith to the same effect, That the word whereby Christ Reformes, is not the word without us, as the word of the Law is, but the word within us. Then in pag. 19. lin. 3. hee saith, That the word of the Gospel is the onely reforming word, and if there bee never so much preaching, if it bee but legall, it will Reforme no body aright: Now what he meanes by legall preaching, I cannot tell; for my part I account that onely to bee legall preathing, either to cry up the observation of the ceremoniall Law, or to preach justification by the workes of the morall Law; besides this, I know not what is legall preaching: Surely Mr. Dell hath not such cause to taxe the godly Ministers of this Kingdome to be legall Preachers, for who goes about to set up the ceremoniall Law for the observation thereof, or the morall Law to get justification thereby? I know none: but if Mr. Dell meanes, that to preach the duties of the morall Law, or the matter contained in the Law, (which to mee seemes to bee his sense) that this cannot bee instrumentall to reforme the heart; in this I am against him, and the Scriptures also gain-say him touching this matter; When the Levites read the Law, and expounded it, the people wept very sore, Nehem. 8.8, 9. A good evidence of the Reformation of some among them; besides the preaching of the Prophets was but an expatiating and explicating the duties commanded in the Law of Moses, and shall we imagine that none were reformed by that way of preaching? besides, to what end doth Christ himselfe expound and presse the Law, Mat. 5. and the Apostles after him urge the duties of [Page 18] the Law, Eph. 6.1, 2. Iames 2.8.10, 11. If preaching the duties of the morall Law, or the matter contained in it, could be no wayes instru­mentall to reforme the hearts of men? I have herein beene too large.

I shall onely mention one unsavoury passage more about the Law, then proceed to what else may be justly excepted against, 'Tis in page 19. lin. 14.

[...]r. Dels Serm. [...]. 19.14. In the Law there was letter without the spirit, and so that could doe nothing, but in the Gospell the word and the spirit are alwayes joyned together.

Animadvers.Here hee falls into the Socinian Error againe, as if the Spirit did not accompany the Ministery of Moses, as if there was in the Law onely the letter without the Spirit, whereas indeed the efficacy of the Spirit was as Really operative then as now, though not so abun­dantly.

Doth not the Scripture assure us that the Spirit did accompany the Ministery of the Prophets, and did not Christ by his Spirit preach unto the Old World in the Ministery of Noah? How then dares Master Dell affirme that in the law there was letter without the Spirit? But then observe he runs into another error, 1 Pet. 19.20. that in the Gospell the Word and Spirit are alwayes joyned. If this were true, then certainly none could perish that heare the Gospel, which would be neare of Kin to Origens opinion, that all shall bee saved; yea by this tis manifest that in the Gospel the Word and Spirit are not alwayes joyned to­gether, in that the Gospel becomes a blocke of offence to some, and a savour of death unto death, 2 Cor. 2.16. which could not be if in the Gospel the Word and Spirit were alwayes joyned together.

Mr. Dell Serm. p. 20. l. 3 [...].Object. Yea but I hope you will allow Secular power too, may not the spirituall Church of Christ bee reformed with Worldly and Secular power?

I answer, by no meanes, and that for these causes. So it is printed, but it was preacht thus; I answer by no meanes, and what I say I shall make good out of the Gospel, if it offend any, wee cannot helpe that the word of God should bee a stone of stumbling and rocke of offence.

Animadvers.All these words are left out in the printed Copy; and what should be the reason thereof? Oh that the omission of these words did arise from a suspicion of the invalidity and impertinency of his proofes for what he intends: if this did abate his confidence in the Presse from what it was in the Pulpit, I should in time hope that he would with Augustine write a booke of Retractations, and reclaime his dan­gerous opinions; I am not in despaire as touching this, for hee hath turned from Episcopacy to Independency, and now for [Page 19] Anarchy; and who knows whether he may not turne for Presbytery in the end, which is my earnest desire to God for him, since I heard and read what opinions he holds.

There is one thing more I might inquire into, What reason Mr. Dell had to use those words as a Prologue to what hee was to say, If it offend any we cannot helpe that the Word of God should be a stone of stum­bling and rocke of offence. If hee intended onely that Magistrates can­not reforme the heart, that is Christs worke alone; I doe not thinke there was one in the Congregation that would bee, or could bee offended at that; wherefore it made me thinke when hee used those words, that something either erroneous (as indeed it was) or con­troversall would fall from him, else there had beene no need of such a Preamble as that was.

I will now addresse my selfe to view over those causes or reasons he gives, why he will by no meanes grant the Spirituall Church of Christ, to be reformed by worldly and Secular power, which if hee meanes in this sense that Secular powers cannot Reforme the heart, hee might well spare his paines in alleadging reasons; all the Con­gregation was fully satisfied in that without further reasons; but certainly something else these causes hee laies downe were inten­ded for, to plead for some such thing as this, that because the Ma­gistrate cannot reforme the heart, therefore hee must not put to his hand to represse the divulging of Hereticall opinions; nor punish those persons that doe: I cannot discerne at what marke hee should aime at but this. I now come to consider of the Causes or Reasons as he layes them downe.

His first Reason:

Forcible Reformation is unbeseeming the Gospel, Mr. Dell Ser [...]. p. 21. l: 1: for the Gospel is a Gospel of peace not of force and fury; Civill Ecclesiasticall Reformation reformes by breathing out threatnings, punishments, prisons, fire and death.

To strengthen this; he quotes many Authors, in page 21.

Observe 1. Animader [...]. If by forcible Reformation he meanes that a Christi­an Magistrate should not force by fire and sword, an heathen people to embrace the faith, I shall not contend with him; but if he meanes that Magistrates must not among people professing the faith, put forth their power to suppresse Heresies, and punish the divulgers thereof, this is not unbeseeming the Gospel, but most consonant un­to it. For did not Paul in the want of a Christian Magistrate in [Page 20] an extraordinary way doe the Magistrates worke, inflict a bodily punishment on Elymas the Sorcerer, struck him blinde, onely because hee would have seduced Paulus Sergius from the faith? Acts 13.8, 9, 10, 11. Now what Paul did extraordinarily, the Christian Ma­gistrate may doe ordinarily as an ordinary act of his charge. There are a cloud of witnesses that affirme this, that it is the Magistrates duty to suppesse errors, and punish the spreaders thereof.

[...]neh [...]m mis­ [...]m. in cap de [...]gistratu sic [...]bit omnes fere nostra [...]ibus [...]ius sunt sen­ [...]tiae quod Ho [...] si [...]t gladis [...]itudi. [...]a in librum [...]tra Holderum [...]lac. Andreae [...]no 81. edito 21. Zanchy saith, That almost all Divines in his time were of this minde, that Hereticks were to bee punisht with the sword. So is Beza likewise who saith, Docemus Christianis Magistratibus praecipue dandam operam, ut purus ac sincerus Dei cultus vigeat ejusque perturbatores ut res postvlat, au­thoritate sua legitime juadicatos, capitali quoque paena si necessitas et sce­leris magnitudo postulent, coerceant potius, quam ecclesia detrimentum capiat. The Christian Magistrate (saith Beza) should use his endeavour, that the pure & sincere worship of God might flourish, and that he should restraine and punish, and that with a capitall punishment, if need so require, all the disturbers thereof, rather then the Church should receive any dammage. Of the same minde is Bullinger, conc. 18. fol. 89. and Aretius in Historia valentini gentilis. Danaeus in Ethic. Christi, lib. 2. c. 13. fol. 199. So Iunius in defensione, 2. de Trinitate adversus Samosatenianos edita Heidelb. Ann. 1591. p. 40. now lest it might in­validate what these Orthodox Divines assert as being of a Presby­terian judgement; I shall here insert what some of the In­dependent way doe hold, touching the Magistrates power, in suppressing Heresies and punishing the promoters thereof. Mr. Iohn Goodwin in a booke, intituled M. S. to A. S. pag. 50. saith that if the Magistrate avoid this danger, that hee smite not the truth of God instead of Heresie, and the Worship of God instead of supersti­tion, he professeth, that for his part when the civill Magistrate shall bee far enough out of this danger of fighting against God (in opposing truth instead of Heresie) hee hath nothing to say against his fighting with super­stion, Heresie, Schisme, as well as corruptions in manners: Hee grants what the Presbyterian desire; so doth Mr. Burton likewise in his vin­dication of the Independent Churches, pag. 70. you must distinguish betwixt mens consciences and their practice, the conscience simply considered is for God, but for mans practises, if they bee against any of Gods com­mands of the first or second Table, that appertaines to the civill Magistrate to punish, who is for this cause called custos utriusque tabulae, the keeper [Page 21] of both Tables. I shall only instance in one more, the glory of their way; I mean that man of God, See Mr. Bur [...]roughs of he [...] Divisions, p [...] & 21. Mr. Burroughs, who quotes that text in Deut. 13.6. That the Magistrate must not tolerate, but may inflict death for Idola­try; yea, as hee saith, lest any should put off this, saying this is in the Old Testa­ment; he therefore to take this off, doth urge, Zach. 13.3. He that takes upon him to prophecy, to speake lyes in the name of the Lord, his father and mother that begat him, shall say unto him, thou shalt not live, and they shall thrust him through when he prophe [...]eth. And this Text he affirmes to be a prophecy of the times of the Gospel; not as if the paren [...]s should presently run a knife into him, but that they should bee the meanes that such an erroneous Idolatrous Prophet, or Teacher, should bee brought before the Civill Magistrate to receive condigne punishment, even to the taking away his life.

2. Observe that the many quotations in pag. 21. prove onely that an Heathen people must not bee forc't by fire and sword to embrace the Faith; but contradicts not this, that a Christian people should not by the Christian Magistrate, bee punisht for, or restrain'd from the professing of blasphemous opinions, or damnable Heresies.

3. Observe, 'tis an unjust charge on Ecclesiasticall Reformation, as if that did breath out threatenings, punishments, prisons, death. The Church by all its censures can inflict no corporall punishment, 'tis the sword in the Magistrates hand only must do that; thus much in answer to the first cause.

His second reason he layes downe, is, That forcible Reformation is unsuitable to Christs Kingdome; Mr. Dels Ser [...] p. 22. l. 16 which if it bee meant in the sense mentioned in my Animadversions on the foregoing Reason, 'tis no wayes unsuitable to Christs Kingdome, but is assented to by Pres­byterians and Independents also, as consonant to the word. Now under this second cause hee hath this groundlesse assertion, Mr. Dells Ser [...] p. 22. l. 21. viz. You may as well goe about to bring the Angels of Heaven, under an outward and secular power, as the faithfull, who being borne of the Spirit, are more spiritu­all then they, Serm. p. 22. l. 21.

If Mr. Dells assertion should be beleeved, Animadvers. that the faithfull are more spirituall then Angels; then foure absurdities would follow:

• 1 Civill Lawes must have no more to doe with the faithfull, then it hath with Angels; (who are above the reach of humane laws.)
• 2 If more spirituall then Angels, then must they have no bodies, as Angels have not.
• 3 If more spirituall then Angels, then must they be more free from sin then they are▪
• [Page 22]4 If more spirituall then Angels, then men whiles they live here, should have a greater degree of grace then Angels have. Conside­ring then that the faithfull here on earth are to bee subject to humane Laws, which Angels are not, seeing they have bodies which Angels have not, and have sinne in their natures, and imperfection in their graces, which the Angels of heaven have not, I cannot see reason why Mr. Dell should say, That the faithfull and elect were more spiritu­all then Angels.

Mr. Dels Serm. [...]. 23. l. 1. [...]nimadvers. His third Reason, by [...]orcible Reformation, humane Institution is set up.

I shall bee as briefe in my answer, as hee is in this Reason; If humane Institution should bee set up by the Civill Magistrate, (which is not intended by any) as a part of Gods worship this would bee unjustifiable; but if humane Institutions bee set up ( circa sacra) onely as a prop to Gods worship, by their Civill sanction to give protection for the free and publique exercise of the worship of God. Against this there can be nothing justly objected.

[...]r: Dells Serm. [...]. 23. l. 9. [...]nimadvers.His fourth Reason, It brings men into blind obedience.

If Ecclesiasticall Reformation brings men into blinde obedience, this is but an accidentall effect, the fault lies not in the Reformation, but in the ignorance of a mans owne minde, or perversnesse of will, that will not know or learne.

Mr. Dell Serm. [...]. 23. l 35. Animadvers.His fifth Reason: It makes men Hypocrites, and not Saints; yea, saith afterwards, pag. 24. lin. 13. This Reformation makes no Saints, but all Hy­pocrites.

If Church-Reformation (confirmed by the Secular Power) makes Hypocrites, this is but an accidentall effect as the former was, the fault is not in the Reformation, but in the unsoundnesse of mens hearts. This would reflect on the sincere powerfull preaching of the Word, as well as the Reformation; for by living under it, ma­ny are moulded into a forme of godlinesse, who yet are hypocrites; shall the word be therefore blamed? Iosiah in that glorious Reforma­tion in Iudah, caused all Iudah to stand to the Covenant, 2 Chron. [...]4. 32. yet many of those that did so were but meere hypocrites, as they are charged by Ieremiah, c. 3.6, 10. shal therefore the Covenant he then prest upon the people be ill thought of; because many did shew them­selves hypocrites after their taking of it?

Mr. Del [...] Serm. 24. l. 16.His sixth Reason, Hee saith, it causeth disturbances and tumults in the world.

[Page 23]In laying downe my answer to this sixth cause. Animadvers. I shall suggest these foure particulars.

1. That this effect is but accidentall, as the two former were: di­sturbance and tumults doe not arise from any thing in Ecclesiasticall Reformation, but from the turbulency and violence of mens spirits, who plead for a lawlesse liberty, and are loath to be restrained by the golden reines of Discipline.

2. That disturbances and tumults following a Reformation, is no grounded Argument that that Reformation is evill, for then this would condemne Jesus Christ himselfe, for when hee came from the bosome of his Father to reforme his Church, 'tis said, That hee came not to send peace in the world, but a sword; for I am come to set a man at variance against his father, and the daughter against her mother, &c. Mat. 10.34, 35. Now because these offences and differences doe arise because of Christ; dare any lay the blame on him, as if hee were the cause thereof?

3. Where Presbyteriall Government is in use protected, and confirmed by the Civill Magistrate, there is most peace, union, and brotherly love, and least divisions and disturbances; should I con­firme this by quoting any Author of a Presbyterian judgement, some would not therefore beleeve it; wherefore that holy man of God, Mr. Burroughs, though hee bee dead, yet hee speaketh, in a Speech of his at Guildhall, on Friday, October 6. 1643. hee hath these words, That Scotland is certainly a Nation that God doth love, a Nation that God doth honour, it is a Nation that is united the most firmely under Hea­ven; wee may truly call it a Phiadelthia, had wee the like union among us, O what great things had wee done before this time: So it should seeme in Mr. Burroughs opinion Presbyterian Government was no cause of Disturbance [...] and Tumults, but a bond to union: yea, Mr. Burroughs was not alone of this minde, but the other fou [...]e Apolo­gists, Mr. Goodwin, Mr. Nye, Mr. Bridge, Mr. Simpson acknowledge, that Presbyterian Government hath been accompanied with more peace then other formes of Government, see the Apologeticall Nar­ration, p. 4. Is not Mr. Dels charge then unjust, that Ecclesiasticall Re­formation which Presbyterians desire to settle, doth breed disturban­ces and tumults in the world.

4. Where Errors and Heresies spread, are connived at, or tolerated for want of Ecclesiasticall Reformation, there are likely to be [...] [Page 24] most disturbances and divisions. This generation can give a sighing testimony hereto. [...]panhemius [...]argeth the [...]nabaptists in [...]ermany, to bee [...]he occasion of [...]any commoti­ [...]ns. Spanhemius in a small Tract, or Narration of the rise and progresse of the Anabaptists in Germany, declares that they oc­casioned many commotions, and the effusion of much blood in those parts of the world; what the Division of the times may doe among us, who knows? These particulars considered, Mr. Dell and others of his minde had more ground to lay these brats of Disturbances and Tumults at their owne doores, that cry downe an Ecclesiasticall Re­formation, and cry up a Toleration, then father it upon them who de­sire unity, truth, and order.

Mr. Dells Ser­mon, p. 24 l. 33 [...]nimadversHis seventh Reason, Christ useth no such outward force, it was fore­told of him, That he should not strivel, nor cry, nor lift up his voyce in the streets, to call in outward and Secular aide and power. 'Tis true, Christ used not outward power, and who saith hee should: doe not (as I have said before) all Presbyterians hold, that the Word, not the Sword must propagate the Faith; but what then, did not Christ call for outward aide from the Rulers of the world to preserve the Faith? are wee not enjoyned by Christ to pray for Kings, that they might protect us in the profession of godlinesse? are not Kings nur­sing Fathers, [...]eply, p. 36. [...]ne 13. appointed by Christ to take care of his Churches safe­ty? Doth not Mr. Dell say as much, that the Magistrate should pro­tect us in godlinesse. It is worth your notice, that hee doth not one­ly corruptly expound, but impudently adde to the Scripture. Hee tells you, That it was foretold that Christ should neither strive nor cry, nor lift-up his voice in the streets, to call in for outward and Secular aide and power. Hee quotes not the place where this Prophecy is, least the Reader should readily turne to it, [...]stendit qualis [...] Christi ad­ [...]ncus sine pom­ [...] aut apparatu [...]alis Regibus [...]renis esse so­ [...], adventu enim [...]egum varit [...]epitus & in­ [...]ntes ac [...]lama­ [...]nes, Cal­ [...]n in loc. [...]d. Wolfe, [...]usculus, in [...]4.42.2. and so discerne his per­verting of the sense, and adding to the words this phrase, To call in for outward and Secular aide, which is not in the Text; yet hee would make the world beleeve, as if it was prophesied of Christ, hee should neither strive, nor cry, nor lift up his voice in the streets to call in for Secular aide; that holy Prophecy (which hee doth so grosly abuse) is in Isaiah 42.2. Hee shall not cry, nor lift up, nor cause his voyce to bee heard in the streets: which Calvin expounds indeed to bee a Prophecy of Christ, (but farre from what Mr. Dell intends) signifying, that Christ comming in the flesh, should bee without pompe and worldly glory, that hee should not bee received as the Princes of this world, for when they come through some popu­lous [Page 25] City, they are received in great state, and with loud acclamati­ons from the people. And Musculus saith to the same effect also, that Christ delighteth not in pompe and vaine glory, as the Princes of the world doe, but would live and lead an obscure life in the world. This I onely urge to shew his grosse mi [...]takes, and [...]olly in ad­ding that clause to Isaiahs Prophecy, which overthrows the Prophets intendment in it.

As the Disciples shooke off the dust of their feet as a witnesse a­gainst them that received not their Doctrine; Mr. Dels Ser [...] p. 25. l. 16. this is all that Mini­sters of the Gospel can doe to any that refuse their Doctrine, and not goe to the Secular Magistrate to ask p [...]wer to punish them, or imprison them, &c.

'Tis one thing for a man not to receive the Word, Animadvers. and another thing to vent blasphemies and errours against the Word; I grant, that Ministers must not goe to the Secular Magistrate to have men punisht who doe not beleeve or receive their Doctrine, nor are any punisht for this; yet Ministers must go to the Civill Magistrate to have Heretiques and Blasphemers punisht by his hand; else guilt lyes upon them. Now because I perceive the thing which Mr. Dell drives at, is to deny this, as appeares by a following passage, pag. 25. line 32. avoid an Heretique, but not imprison him, or kill him, or banish him:) I shall therefore make this good, that 'tis no such new or un­heard of thing, that Ministers should call to the Civill Magistrate to have Heretiques punisht; I may make it evident from the most an­cient and generall Councell. Socrat. lib. 1. Hist. Eccl. c. 8 The Nicene Councell after they had cast out Arius the Heretique out of the Church of Alexandria, made their addresses unto Constantine the Great that hee might bee punisht: so did the Ephesian Councell with Nestorius that grand Heretique, desire Theodosius and Valeminian to banish him, which was done ac­cordingly. Thus did the Constantinopolitan Councell with that grosse Heretique Macedonius: and the Calcedon Councell with the Eutichean Heretiques; yea, not onely the generall Councells, but the Reformed Churches they doe the like; yea, in New-England also the Churches did call to the Civill Magistrate to imprison some, and banish others, who were the broachers of damnable Heresies and Errours; and 'tis to bee observed, that Gerrard who did much differ both from Luthe­rans and Calvinists in this controversie about punishing any Here­tiques with death; yet hee grants this that I urge. Quod Magistra­tus [Page 26] ad fidem Christi conversi auxilium contra Haereticos Orthodoxi implo­rare possint libenter concedimus, [...]errard, loc. [...]om de Magi­ [...]ratu politico­ [...]um. 33. that is, That the Orthodox may lawfully beg the power and help of the Christian Magistrate against Heretiques. But it may bee objected, why the Apostles and the Church in the Primitive times did not goe to the Civill Magistrate to have Heretiques punisht? Sol. 'Twas not as if they thought they might not warrantably goe to the Civill Magistrate, but 'twas because they knew the Magistrate was not then Christian, nor converted to the Faith, so that if they had gone to have him punish others for being Heretiques, they had bin pu­nisht themselves for being Christians; this was the true reason of their forbearance; and yet Historians tell us, that the Primitive Christi­ans did sometimes desire the Heathen Emperours aide against Here­tiques; in particular, the Christians petitioned Aurelian [...] the Emperor to punish Samosatenus that grosse Heretique, which accordingly hee did, Vide Euseb Hist. Eccl. lib. 7. c. 29.

Mr. Dels Serm. [...]. 25. l. 10. If men bee wicked, is it not misery enough for them to refuse eternall life, except also they inflict on them a temporall death? Then hee brings in a saying of Luthers; Quando non invocat brachium seculare? Et morte u [...]ra (que) terreat mundum.

[...]nimadvers.1. Take notice that Mr. Dell makes the misery of wicked men, which they may endure hereafter, to bee an Argument to exemp [...] them from all corporall punishments here, as if because it is misery enough to be thrust to Hell for Murder, Treason, Theft; therefore the Magistrate must not inflict on them temporall punishment for any of those offences.

2. Take notice that the quotation of Luthers speech doth not serve his purpose, to prove that Magistrates must not punish Here­tiques; but Luthers speech tends to this, that the Popish Clergy did call for the Secular powers to terrifie Protestants under the notion of Heretiques, with both kinde of deaths. Now is this a good con­sequence, because the Popish Clergy did call for the Secular powers against Protestants, under the notion of Heretiques, who were not so; therefore godly Ministers must not desire the Secular power against Heretiques, who are so?

Mr. Dels Serm. [...]. 25. l. 33. They that doe these things, shall not inherit the Kingdome of God, but not one word of outward and corporall punishment in all the Gospel.

[Page 27]Here still hee harps upon the same string, Animadvers. as if, because a man shall not inherit the Kingdome of God, therefore must have no corporall pu­nishment. Those that shall not inherit the Kingdome of God, are mentioned by the Apostle, 1 Cor. 6.9, 10. to bee Fornicators, Idola­ters, Adulterers, Effeminate, abusers of themselves with mankinde, Theeves, Covetous, Drunkards, Revilers, Extortioners, and such like, shall not inherit the Kingdome of God; and because of this, by Mr. Dells assertion, they must be exempted from corporall punishment; certain­ly all the Libertines in the Land would gratifie Master Dell, could hee but justifie this Doctrine.

Christ reproveth his Disciples for discovering such a spirit of Tyranny, as to punish men for not receiving him, Mr. Dels Serm p. 26. l. 1. Luke 9. when the Apostles of a Prela­ticall and Antichristian spirit in that particular, desired fire to come downe from heaven upon them that would not receive him, Christ did severely rebuke them: then afterwards saith, They were of the spirit of Satan, and of Anti­christ, and that this was Antichrist Triumphant.

You need not wonder that Master Dell should call the Reverend Assembly the last prop of Antichrist, Animadvers. and other godly Ministers the Toes of Antichrist; hee that cannot affoord the Apostles a good word, what can others of inferiour indowments expect from him? Oh what a censorious tongue hath this man, to asperse the Apostles for every infirmity, with the foule blot of Antichristi­anity! 'Tis true, the desire of the Apostles was inconsiderate and vindicative, and shall this mole-hill bee made a mountaine, to bee called in them a spirit of Tyranny, a Prelaticall and Antichristian spirit? yea, to charge it upon Christ, as if hee should say, They were not of his Spirit, but of Satans, and of Antichrists, and this to bee Antichrist Triumphant. Oh what a shamelesse and senselesse aspersion is this! How could Antichrist bee said then to bee Trium­phant, when the Mystery of Iniquity did not begin to worke till afterward, nor did Antichrist become Triumphant till long after the Romane Emperours relinquisht Rome, and gave way to the Pope, 2 Thess. 2.6, 7, 8. which was not till many yeares after the Apo­stles desired fire to come down from heaven? For my part I shall incline to thinke they to come nearest the Apostolicall practise and spirit, at whom Master Dell casts forth his more bitter in­vectives.

[Page 28] Mr. Dells Ser­ [...]on, p. 26. l. 20Object. May a Christian then live as hee list?

Ans. No, by no meanes, for he hath the Word and Spirit in him to keep him from living as he list, and he knows that no man in Gods Kingdome may live as he wills, but as God wills.

[...]nimadvers.1. Observe, though hee saith that man should not live as he list; yet for any thing the Magistrate hath to doe with him, hee may live as he list.

2. He takes it for granted, as if the Word and Spirit did so keep a man in order, as if that man should not live as it pleaseth himselfe, but in all things please God.

3. He concludes, because men know they may not live as they will, but as God wills; therefore that they doe live as God wills, which is not true.

Mr. Dels Serm. [...]. 26. l. 24.Object. But would you have no Law?

Ans. No Laws in Gods Kingdom, but Gods Laws, viz. the Law of the New nature, the law of the Spirit, and the law of Love.

[...]nimadvers.All that I shall say touching this, is to desire Master Dell to looke into his heart, and try whether the law of a New nature, the law of the Spirit, and the law of Love, did guide him in preaching this Sermon, and publishing his Epistle: Would the law of Love make him so censorious of the Assembly, to cal them the last prop of Anti­christ, and to censure other Ministers to be but the Toes of Antichrist? Would the law of Love make you asperse the Apostles, that they dis­covered a spirit of Tyranny, Prelacy, and Antichristianity? truly love would keep you from thinking or speaking evil, but out of the abun­dance of the heart your mouth spake, it may be discovered what was in the heart, by what was heard from the tongue.

Mr. Dels Serm. [...]. 27. l 9.Object. But would you have sin suffered?

Ans. No, but more through [...]y destroyed then any powers in the world can de­stroy it, even by the spirit of judgement and burning.

[...]nimadvers.It should seeme sinne must bee tolerated (bee it what it will) till the Spirit comes to subdue it; till the spirit of judgement comes it must be suffered.

Mr. Dells Serm. [...] 27 l. 27. Animadvers. I crave leave to speake a few words in the behalfe of two Kingdoms.

VVhen I heard him begin to crave liberty to speak in the behalf of two Kingdomes, I began to listen; I was in hope he had been turned a Scotist, that Scotland should have had one good word from him, but when I heard him out the sentence, I perceived they came not [Page 29] into his thoughts; hee is, I beleeve, as little a friend to their Nation, as he is to their government.

It grieves me to see how the City, Mr. Dels Ser [...] p. 30. l. 11 Country, Country Towns, Villages, doe all rise up, for the most part, against the Ministration of the spirit, for this is a certaine sign of the undoing of them all.

VVhen I heard him lash the Assembly, Animadvers. all the godly Ministers and people of the Land who are in the Presbyterian way, I did verily imagine London should not escape his censure: I may say to thee, O City of Renowne, Famous things have been done in thee, and spoken of thee, O thou City of God, thou hast been a little Sanctuary to the banisht ones, who were scattered from severall quarters of the Land, relieved the needy, hast exhausted thy treasure to save the Nation, countenanced and encouraged a godly and powerfull Ministery within thy walls, and is this thy requitall, that thou must bee put in the front among those that rise up against the Ministration of the Spirit?

But you honorable and beloved Christians, Mr. Dels Ser [...] p. 30. l. 33. let not your soule enter into those mens secrets, neither yet walke in their open and publike wayes, for ruine and destruction are in their paths, the way of peace they shall never know, seeing God is to enter into controversie with all flesh, for their rising up against the Ministration of the spirit.

Observe five harsh censures in these words: Animadvers. 1. That the Presby­terians (for I know not whom else hee can meane) have some secret plots and contrivements, which hee wisheth the Parliament to take heed of. This jealousie springs not from a good root; Nero that was unchaste himselfe, thought all men else to bee so, hee guesseth at o­ther mens temper by his owne. 2. He seemes by his words to sug­gest, as if the Parliament should not joyne with Presbyterian Mini­sters in that publique way of worship which is established. I know not what else hee should intend by that caution to the Parliament, That they should not walke in our open and publike wayes. 3. He censures them of a Presbyterian judgment, as if they should ruine and destroy others, or be destroyed themselves, I know not else what hee should meane by that phrase, Ruine and destruction are in their paths. 4. That they shall never savingly understand the wayes or means pertaining to their salvation, for so doth hee pronounce, The way of peace they shall never know. 5. That they doe rise up against the Ministration of the Spirit, if such uncharitable censures proceed from him that pretends [Page 30] he is guided by the Law of love, what would hee not say or do when he is swayed by a spirit of revenge?

[...]. Dells Serm. [...] 1. l. ult. [...]imadvers. And thus much unto you from the Lord.

Those few graines of truth which were scattered thinly up and downe the Sermon, was from the Lord; but those heapes of chaffe, and that Masse of Errour which thou seest here discovered, was from some one else: The false Prophets when they vented the vanities of their owne hearts, would tell the people, the Lord had spoken when hee had not, that their falshoods might bee lesse suspe­cted; undoubtedly there are many things in this Sermon, which God will never own, though it may bee confidently told you, all is from the Lord.

I Little thought, that you who pretend so much to bee guided by the law of Love, and of the Spirit, would have brought forth such fruits of the flesh. The best word you can afford me (who never spake ill word of you in my life) is, Satan, the Old man, the false Prophet, &c. Well, your words shall provoke me to a diligent search in mine own soul, but not to a turbulent passion against your person, what ever you say of mee shall not exasperate mee to bring a railing accusation against you. The truth is, I am exceedingly unwilling to shew your nakedness to the world, for men to see your shame, and were it not that the truth of God is more concerned then my selfe, I shou [...]d be silent; I cannot but say with the Philosopher, Amicus Plato, amicus Socrates, sed magis amica v [...]ritas. Before I shal speak to your reply, I cannot but take notice of one passage in the Title of your Booke, viz. See the Title-page to Mr. Dells Sermon. All published for the good of the faithfull at their desire. To which I have Three things to say.

1. That your Sermon, Epistle, and Reply tends directly to the hurt of the faithfull, not to their good; for what tends it to? but to per­vert mens judgements, alienate mens affections from a Regular Go­vernment, and from the orthodox and godly Ministers of the Land; and is this for the good of the faithfull? Your Booke is stu [...]ft with selfe-contradictions, Scripture-mis-interpretations, censorious expressions, and scandalous aspersions on the City, Assembly, and Ministry of the Land; and is this for the good of the faithfull? Yea, the publishing your Book is likely to sow more seeds of Discord, and kindle a greater fire of Contention in the Kingdome, then you will be able to quench; and is this for the good of the faithfull? I cannot but give you notice of one thing from your name Del, which in the [Page 32] Saxon language signifies Vide Minsh [...] [...] his guide [...]nto the [...]ongues p. 125 [...]n the word Deale from [...]he Sax [...]n word Deelen, divi­dere. a gr. [...]. Division (from whence our English word deale, to distribute, or divide comes) and how unhappily doth your practice answer your name, and shew that Mr. Dell is not onely a Dis­senting but a Dividing Brother; if so? how can what you publish be for the good of the faithful?

2 If by faithfull you mean such of your mind and way, that your Book was published for their good, I can assure you, you misse your end, you could not doe your party a greater piece of dis-service then in publishing your Book, wherein there are such weak (yet confident) Assertions, such dangerous positions) such vain-glorious expressions, and rigid censures, which hath made you lose more friends then you have purchased.

Whereas you say it was published at the desire of the faithfull; I dare not say they are not faithfull, but I will say in this they were not wise, to desire you to publish that in Print which was so much distasted (by the Honourable House of Commons) in the Pulpit. I have no more to say to the Title of your book; I now addresse my self to answer your Reply: Wherein I must tell you that I have not had fair dealing from you, which I shall demonstrate in three Parti­culars.

Mr. Dels Reply p. 34. line 10.1. You charge me with that which I never mentioned in my Ser­mon nor ever entred into my heart as if I should say, The Reformati­on of Iesus Christ which hee works by his Word and Spirit in all the faithful, and in all the Churches of the Saints, is no Reformation at all: then you de­mand, How durst you affirme this Master Love? See Mr. Dells Reply, page 34. line 10. I may retort upon you, How durst you say this Mr. Dell? in what you have laid down for my words not a syllable ten­ding to this purpose, is to be found: such a considerable charge a­gainst me would neither have beene left out by your notary, nor for­gotten by you, had I spoken such words as those; it makes me think you cannot confute what I speak, seeing you encounter with that which I spake not, a valiant champion Ile assure you.

2. You deale not fairely with mee in this, in that you pervert my words, making them to prove that which was not intended by mee: that you may acknowledge I do not wrong you, I shall give you two instances in your Reply, the one is in page 35. line 15. where you in­deavour to invalidate that saying of the Apostle▪ (The rest I will set in Order when I come) for that purpose I intended it; In your Reply you intimate as if I urged it to prove the power of the Civill Magi­strate [Page 33] circa Sacra which I did not; I urged that Scripture in confu­tation of that exclusive assertion you laid down in your Sermon, page 5. line 2. This is true Gospel Reformation, and besides this I know no o­ther, and elsewhere, that this is the onely Reformation of the New Testa­ment, page 12.22. You your selfe in writing downe my words cleere it, that I urged those words in answer to that exclusive assertion; (as you laid it downe, page 35. line 10) If no other reformation be­sides heart-Reformation, 1 Cor. 11. then (said I) I wonder how Paul could be [...]o out, who said, when I come I will set all things in Order; whence I argued this must bee Church-Order, in reference to some Refor­mation of things externally amisse among them; and not an Order about heart-Reformation; for Paul, as I urged, could not order who should have grace, who not; who should not have small measure of grace, who great, this was not in Pauls power to Order; wherefore of necessity it must be an ordering of things by Ecclesiasticall discipline, of things externally amisse in the Church of Corinth by their scanda­lousnesse of life, and unpreparednesse of heart, in comming to the Lords Supper, or something else about externall Order, as the scope of the place (being the close of Pauls directions about comming to Sacrament, 2 Cor. 11.34) and the current of Expositers will warrant: Certum Paulus non nisi de exter [...] decoro loq [...] tur, Cal. in 1 Cor: 11. Calvin saith expresly the Apostle meanes onely Externall Order in matters Ecclesiasticall, Pareus in [...]in diciti [...] lus non po [...]rat brevibu [...] Epistolis o [...]nia comple [...] quae ad pa [...]cularem sin [...] la [...]um eccle­siarum discip [...]nam & erro­rum vitior [...] que correc [...] r [...]m requir [...] [...]; ideo &c. So doth Pareus on the place, seeing (saith he) Paul could not in short Epistles expresse all things needful about the particu­lar Discipline of each of the Churches: therefore hee promised when hee came hee would set what is amisse in order. Reliqua [...] dinabo, ea [...] pertinentia a [...] ordinem ec [...] ­siasticae Poli [...]tiae, Piscator locum. So saith Piscator; the rest I will set in order, that is, saith he, the things pertaining to the Order of Ecclesiasticall Government. This text then is pertinent and prevalent enough to gainsay what you affirme; viz. that there is no Reforma­tion but heart-Reformation. The other instance I shall give of your perverting my words, page 39. where you accuse mee that the Scrip­ture could not bee quiet for me, as if I did deny that speech 1 Kings 8.18. where God said to David twas well it was in his heart to build but should not. Alas, I meddle not with the Scripture; onely with your cor­rupt and absurd application of this to the Honourable House of Commons.

3. You deal not fairly with me in inserting what was most easy for you to cavil at; and omitting the strength of the Arguments I urged: and seeing you could not easily unty the knot, you wovld fairly cut it. And thus having shewed wherein you have not dealt ingenously [Page] with me, I come now to shew wherein you have dealt injuriously with the Truth. I betake my [...]elf to answer your Reply: & that I might deal fairly with you, I shal lay down (what you say were) my own words, and lay down your Reply so much as is needful; then affix an answer.

The words of mine, with which you begin, are.

Love. Cast your eyes upon the begun Reformation, though peradventure cryed down with Confidence, no such thing as the Reformation of the Church. See Reply pag. 33.

Reply. Pag. 34. To which you reply: I taught indeed that the King­dom of Christ is a spiritual Kingdom, and the Reformation of it is answera­ble; but little thought that any man would have been so blind or worse, as to have affirmed the preaching of this spiritual and glorious Reformation, was to preach against all Reformation. Is the Reformation of Jesus Christ, which hee works by his Word and Spirit in all the faithfull, no Reformation at all? How durst you affirm this Mr. Love?

Answ. Mr Dell to clear himselfe from what I charged him with ( viz. That he c [...]yed down all Ecclesiasticall Reformation) saith, That he lit­tle thought any man would be so blind or worse, to affirm that the preaching of this spiritual Reformation, was to preach against all Reformation. To which I must needs confess, to preach of spirituall Reformation, as it should be preacht, is not to preach against all other Reformation: but to preach of spirituall Reformation, as Mr. Dell preacht it, viz. exclu­sively, is to preach against all other Reformation. Yet Mr. Dell, to make men beleeve as if he were not against Ecclesiasticall Reformati­on, saith, That he thinks him mad or worse, that affirms spirituall Reforma­tion excludes all other Reformation: truly I am of his mind. Now that I might turn the edge of this Assertion against Mr Dell I shall reduce it into this Syllogism.

Major. That man that affirms spirituall Reformation, excludes al other Reforma­tion, is either blind or worse.

Minor. But Mr. Dell affirms spirituall Reformation excludes all other Reformati­on. Concl. Therefore mr. Dell is either blind or worse.

The Major Proposition is evident, Master Del himself confesseth it in the page fore quoted, p. 34.

The Minor is as evident, viz. that Mr Dell affirms spirituall Refor­mation, and excludes all other Reformation; for he saith expresly, That besides this spirituall Reformation he knows no other, Serm. page 5. line 2. and that this spirituall Reformation is the onely Reformation of the New Testament, Serm. page 12. l. 22. what then follows, but that M. Dell is either blind or worse? And whereas you lay to my charge in [Page 33] your Reply, That I should affirm the Reformation of Iesus Christ by his Word and Spirit in the faithful is no Reformation: Truly Sir, I never durst hold so, its farre from my heart, I acknowledg heart-reformation to be the most glorious Reformation, yet not the only Reformation. I had thought you would have answered what I spake, and not unjust­ly fasten upon me what I spake not, but I perceive your tongue is your owne.

Love. As if all were encompassed within the narrow heart of man.

Reply, Yet I said plainly enough when the heart is Reformed, all is Refor­med, and Gospel Reformation though it begins in the inward man, ends in the outward, did you Sir, accuse me rightly then or no?

Ans. 'Tis true, you said so in pag. 6. l. 22. and you said the quite con­trary in pag. 5. l. 2. Besides heart Reformation I know no other; and pag. 12. l. 22. Besides heart Reformation, the new Testament knows no other. Now if what you say in one place, you contradict in another, who can help it? And whereas you demand whether I accused you rightly, in laying to your charge that you held onely for heart Reformation denying all other. I answer, I did, and I stand to the accusation stil, for did not you say, Besides heart▪ Reformation, there is no other Reformation that you know of; and that this is the onely Reformation of the new Testament; Let the Reader judge whether I did not then accuse you rightly.

Love. If this be so, rase out the first Article of the Covenant.

Reply. page 37. I had rather the whole Covenant were rased out, then the least truth contained in the Word of God, though I like the Covenant well e­nough according to the true intention of it. And again, if the thing be truly considered, it will appeare that you are more against the Covenant then I, for the Covenant engageth us to reform according to the Word of God, but you it seems would reform without, yea, against the Word, with outward and secular power, which you wil not suffer in t [...]e Magistrates hands neither, but will needs have it in your owne.

Answ. I have laid down all your words in this Reply, that others may discern, and you might bee convinced of the impertinency and falshood thereof; and that in five particulars.

1. In this Reply, you take not off what I urged, viz. If there be one­ly heart Reformation, then must you rase out the first Article of the Covenant, which binds to a Reformation in Worship, Discipline, and Government, which is a Reformation distinct from heart Reforma­tion; but against this you speake not a word in this Reply, then I'le conclude that your silence gives consent.

[Page 34]2. You say you like the Covenant wel enough according to the true intention of it: truly Sir, you must pardon me, I cannot beleeve you; and that upon these grounds.

1. The Covenant, according to the true intention of it, tyes to the Preservation of the Reformed Religion in the Church of Scotland in Doctrine, Worship, Discipline, and Government; but you like not that: you had rather pull down then preserve the Discipline of the Church of Scotland, it being Presbyteriall; yea▪ you call that the car­nal Church that cals for the aide of the civil Magistrate for his civil sanction, which Scotland doth; and will you make mee beleeve you would preserve that Church or Government?

2. The Covenant, according to the true intention of it tyes us to indeavour to bring the Churches of God in the three Kingdoms, to uniformity in Religion, Confession of Faith, Forme of Church-Go­vernment, Directory for Worship; but you like not these; you have in Print and Pulpit declared your dislike against most, or all of these: How then dare you say you like the Covenant wel enough according to the true intention of it?

3. You do untruly say, that I am more against the Covenant then you. In this I hope I shall easily convince you by an induction of particular passages in the Covenant. 1. I acknowledge the Church of Scotland a Reformed Church, so doe not you. 2. I would in my place▪ and calling endevour to preserve the Reformed Religion in the Church of Scotland, in Doctrine, Worship, Discipline, and Govern­ment, so will not you. 3. I doe acknowledge the Covenant holds [...]orth that Reformation of Church Government or Discipline, men­tioned in the first Article, to be a distinct reformation from that men­tioned in the end of the Covenant, but so do not you; for you hold that besides heart Reformation there is no other. Yea, 4. I, accor­ding to the Covenant, endevour after uniformitie in matters of Reli­gion, but you do not so, unlesse your mind bee changed from what it was when you printed a Book against uniformity. 5. I am for a Con­fession of Faith; but you had three passages in your Sermon against it. 6. I am for a Form of Church government; but you not so, your Sermon wil testifie against you. 7. I am for a Directory for VVor­ship and Catechizing; you not so. 8. I acknowledge my selfe bound in my place and calling to indevour the extirpation of Schism & He­resie, as wel as Popery or Prelacy; but you do not so. These things con­sidered, with what face can you say, that I am more against the Cove­nant [Page 35] then you? I hope the ingenuous Reader will be a judge of Righ­teous thoughts about this matter betwixt us both.

4. You accuse me, and many others through my weake sides, as if we would Reform without and against the VVord; though the Lord knows the purpose of our hearts, that wee desire to make the VVord the rule to square all our services by; but because you onely say it, but not prove it, 'tis not worth a words speaking more.

5. You most falsly accuse me, and others of the Presbyterian judg­ment, that we will not suffer Secular power in the Magistrates hands, but will needs have it in our own; we desire none of the Magistrates power in our hands, which I have sufficiently spoken to in my Ani­madversions on your Sermon. I must needs say you shew not plain and Christian dealing, that when you cannot overthrow what Presbyte­rians say or practice, by convincing arguments, you would endevour to doe it by slanderous reports; this is not fair.

Mr. Love, If this doctrine be true, that Gospel Reformation is only spiritu­all, then I wonder how Paul was so out, who said, When I come I will set all things in order? surely this was a Church-order.

Reply, Page 35. But pray what outward or secular power had Paul (who suffered not onely much from the world, but most from the false Apostles) to set the Church in order? Did Paul thinke you use any worldly power to set the Church in order, or only the power of the Word and Spirit? But these men think if the Church he set in order by the Word and Spirit only (which were suffici­ent in Pauls time) it's likely to be out of Order for them.

Ans. Having spoken to this Reply before, I may spare my pains now; yet m [...]st I let you know that you do me wrong in three particulars.

1. In laying down a part of my words which you thought might best serve your purpose, and leave out the other part of my words, on which the weight of my argument lay, in urging that text, 1 Cor. 11.34. The rest Ile set in order when I come: I said this order must be about matters of Ecclesiasticall Discipline, and not ordering about heart Reformation, for Paul could not order any thing about this, who should have this Reformation, who should not; who should have grace, who not; who should have small measures of grace, who great: so Pauls words must have reference to externall order in mat­ters Ecclesiasticall, as Calvin, Piscator, and Paraeus expounds it.

4. You doe mee wrong in laying downe my words to some other thing then I intended, as if I urged that Text to prove the power of the Civill Magistrate in matters of Religion; which I did not (other [Page 36] Scriptures testifie that sufficiently I need not wrest this) but onely to prove that the new Testament warrants another kind of Reformation besides heart-Reformation; consisting in Ecclesiastical Constitutions for externall order; which this Text affirms.

3. In affirming that I (with others) think, if the Church b [...]e set in order by the VVord and Spirit, it is like to be out of order for us. I acknowledg the Church is then best ordered for us, when ordered by the VVord; seeing that order allows not such confused disorders, as the want of Church Discipline would bring in.

Love. To cry down all kind of government under heart-government, and all Reformation as carnall, because you have the civill Magistrates hand to it; is against that place in 1 Tim 2 2. pray for Kings and all in authority that we may lead a peaceable life in all godlinesse and honesty.

Reply. Well argued now indeed. Babes and Sucklings you shall come forth and answer this Master in Israel, the sense of this place is evidently this, that Christians should pray for Kings and Governours, that God would so incline their hearts, that whilst wee live in godlinesse under them, they would suffer us to live in peace, and not make us fare the worse in the world for our interest in the Kingdome of God, and what one drop can Mr. Love squeeze out of this Scripture to coole the tip of his tongue? for the meaning is not that the Magistrate should inforce godlinesse, but protect us in godlinesse.

An. To this I have 4 Things to say, 1. 'Tis true, you have my sense in the words you laydown for mine, but not my words. I said indeed, To cry down all Government and Reformation as carnall, because it hath the Protection or civill sanction of the Magistrate, doth crosse that place, 1 Tim. 2.2. and so I say still; and in stead of your calling forth your Babes and sucklings to answer this; you your selfe dare not come forth and deny it. 2. You had need call for Babes and Sucklings to answer this; some body else had need doe it, for indeed you doe not doe it your self; nay, you grant as much as I affirme, which I shall declare presently. 3. I cannot but take notice what a charitable allusion you have in comparing me to Dives, that I should squeeze a drop to coole the tip of my tongue; excellent good language for you to have in your mouth, what a damned man in Hell spake (if it bee not a Para­ble) where the Law of Love did not beare sway. You that have bor­rowed this one expression from Dives, have borrowed many other expressions from some one else, not farre from him. 4. You grant what I affirme from 1 Tim. 2.2. You say, the Magistrate should not in­force godlinesse, but protect godlinesse; So say I too; if hee must protect [Page 37] us, how can this bee but by giving his Civill Sanction to allow us the publike exercise of that Religion and Government Christ hath set up within his Dominion? [...]hus instead of denying, you confirm what I said.

Love. To justle out the Magistrates power, is to justle out the first Article of the Covenant; and they that justle out that, wil▪ justle out you shortly.

Reply. Good Sir, ascribe not your owne work to our hands, the justling out of the Magistrate, have you not made it a chiefe part of your businesse now for a long while together? and are you not still so diligent [...]y acting it every day, that now you thinke your worke is in some forwardnesse, and are pret­ty well able to deale with him? and now because you would not bee mistrusted your selves, you pu [...]likely slander us with it; wee see clearely through all your sl [...]nder disguises.

Answ. To return you an answer to this, I have three things to lay down, viz.

• 1. Here you leave out my words, and vary from the sense that I intended them; indeed I said, that to justle out the Magistrates power, as if hee had nothing to doe with matters of Reformation, was to justle out them from having any thing to do with the first Article of the Covenant, no more then any common man in the Kingdom.
• 2. You ungroundedly say, as if I had made it, (with others) the chiefe part of our businesse for a long while together, to justle out the Magistrate: the Lord judge betweene you and us concerning this thing: Magistrates never flourisht more, nor were they an [...] where more secured, then where the Presbyteriall government was establisht; and never was Magistracy more sleighted and opposed, then where Anabaptists and Heretiques prevailed.
• 3. You say, that we slander you, that wee might not bee mistrusted our selves; I could wish it were a slander, not a truth; as for any mistrust that we would avoid, we fear none; the simplicity of our hearts which we have in Christ Jesus, bears us up against all mistrusts, though we be slanderously reported.

Love. Ezra was of another mind, Ezra. 7.26. Whosoever will not do the Law of thy God and the Law of the 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 contro­versie? Pray marke then, this was part of the decree of Artaxerxes a King of the Nations touching the Iews, for the rebuilding of the material Temple, that [Page 38] they should have liberty to do it, and not be molested in their doing of it; but should have what assistance the State could afford: the decree was this, Ezra 7.13.21. I make a decree, &c.

Answ. Sir, instead of making a reply to that text, Ezra 7.26. which I quoted, you passe that over with silence, and spend but one line about it, & spend above fifty lines at least in clearing Ezra 7.13.21 which I quoted not: whether this be a pertinent Reply, let the Reader judge.

And whereas you vauntingly boast and triumph, as if you had got the day, daring me to stand to this, which I am not ashamed nor a­fraid to do, maintaining still that this Scripture doth warrant, that the civill Magistrate hath power to punish with death, banish­ment or otherwise (as the evill deserves) for transgrefling the Lawes of God, Mr. Burroughs of heart-Divi­sions, p. 24. Principes bi fuere profani, ad quos lex illa forensis a Mose [...]ta non perti­neba [...], & tamen aequum puta­bant, ut in impi­es capitali poe­na animadver­teretur; voluit igitur formulas illas Edictorum extare Spiritus Sanctus▪ ut Principes Christianos pu­deret in vindi­ [...]nda Religio­ne, profanis Re­gi [...]us priores concedere. Beza de Haereticis. as well as the Kings: and to this purpose Mr. Burroughs (with many others) urgeth this text as well as I, and Beza on the place saith, that these heathen Princes thought it equall that a capitall punishment should be inflicted on the transgressors of Gods Law; and (saith he) the spirit of God would have these decrees of heathen Princes to be exstant to shame Christian Princes, if they should not do so now.

I now come to view over what you lay down in page 38. to be the force of the place, Ezra. 7.26.

1. You say that the force of the place is that the Magistrate may make a de­cree for all that are minded of their own free will to build the spirituall Tem­ple of Iesus Christ, and to gather up into a Communion of Saints.

To which I have two things to urge, 1. Here you speake for the civill Sanction of the Magistrate in matters of Religion, that he make a decree; but elsewhere you speake against this, as in Serm. p. 5. lin. 28. where you expresse your self that the duties of outward worship and government should not be confirmed by civill Sanction; and in page 24. lin. 34. and ult. that Christ called not for outward aid of the Ma­gistrate; why then doe you here call in for his aide to make a decree to give you liberty for your selves, when you deny such a thing to us? 2. The extent of this decree, which you say this place Ezra 7.26. doth in force, that who are minded of their free will to gather into Com­munion of Saints, should doe it; what is this but to say, that this Text doth warrant this, that the Magistrate should give an universall Tole­ration to any who will call themselves Saints to assemble together, and publikely professe their way; Acts. 19.32. [...] [...]. should the Magistrate give this scope, that who will may gather into Communion; Churches in time would be like that rude multitude (who yet is called a Church [Page 39] as the Greeke word signifies) in Ephesus, who raised an uproare a­gainst Paul; could you make this place to inforce this, you would put a weapon into the hands of Papisticall, Prelaticall, Anabaptisticall, Anarchicall and Malignant men, which they never yet used; to plead for gathering together in Communion, as well as you.

2. You say, this is the force of the place, that the Magistrate ought to permit this to be d [...]ne according to the Law of God in your hands, or rather the Law of the spirit of life in your hearts, and not to inforce upon you any Cler­gy-Constitutions, page 28▪

Answ. 1. This place warrants the Magistrate to permit the free and publique exercise of the truth, not of errour; The Magistrate that is enjoyned by God to protect the true Religion must not tolerate a false.

2. This place doth rather plead for a Clergy-constitution (as you scoffingly call it) hen any wayes deny it; for this decree of Artaxerxes was granted upon the request of Ezra, who was a Priest (compare Ezr. 7.6. with Ez [...]. 10.10.) which place will warrant what you deny in your Sermon, viz. that Ministers may petition the civill Magistrate to have Idolaters, Heretiques; or other grosse transgressors of Gods Law to be punisht with death, banishment, or imprisonment, as the cause shall require; This decree then of banishment, death, &c. being granted upon the request of Ezra a Priest, in that sense it may bee somewhat like a Clergy-constitution. I shall say more to your third.

3. In the third place you say, that the force of this text is, that the Ma­gistrate may deterre me and the rest of the Kingdome, that are of the like minde, from resisting and hindering you in gathering into Communion, page 38. and a little before you say he may do it upon pain of death and banishment.

Answ. I am glad you speak out, now I know what you mean, and would you stand to any thing, I should know where to finde you.

1. You grant that the Magistrate may deterre mee and others of the like minde, that we hinder not your gathering together in a Com­munion of Saints, and that upon pain of death and banishment: by this I see your spirit, that you would have the Magistrate deterre, and that by death and banishment, the Presbyterians who doe oppose your gathering into Communion. Oh what jugling Hypocrisie is this, one while to cry downe the Magistrates power, when Presbyte­rians desire his aid against Sectaries and Heretiques; anon to cry it up, that he should deterre upon pain of death or banishment, those of a Presbyterian judgement? Presbyterians had neede looke about them, [Page 40] should Mr. Dells Faction prevaile▪ this is the best they can expect, th [...] the Magistrate should deterre them, and that with death, or banish­ment, should they oppose what Mr. Dell saith is the Communion of Saints.

2. But suppose I should fight with you with your own weapons, and argue by your owne Principles; Presbyterians plead their way to be truth and your way to be wrong, and that they are bound to oppose it, (and their consciences rest satisfied therein:) now if they should oppose your way, the Magistrate (by your own Principles) can­not touch them, because they follow their consciences; How then dare you say the Magistrate may deterre men by punishments, for opposing you, and yet he must not deterre Heretiques by corporall penalties for opposing the truth?

Love. If it was good in your hearts to thinke to reforme it's much better to doe it.

Reply. Does not God say, it was well that David thought to build a Tem­ple, but yet for all that he should not build it? And doe you dare to blame this very thing? Cannot the Scripture be quiet for you?

Answ. I might observe that you doe not onely leave out much of my words, but also pervert them; 'tis a fault so frequently commit­ted by you, and reproved by me, that I am weary to tell you of it any more. I come to answer your Interrogatories in your Reply. You demand, doth not God say, it was well that David thought to build the Tem­ple, yet hee should not build it? I say so too, and never said the contra­ry; I acknowledge, God said, 'twas well that David thought to build him an house, but yet he should not doe it, I denyed not that, but this I deny, that ever God said to the Parliament, it was well in them to thinke to reforme, but yet they must not doe it. I have spoken to this at large in my Animadversions on your Sermon, wherefore I forbeare it now; and whereas you charge mee that the Scripture can­not bee quiet for mee, I answer; I meddle not with the Scripture, but onely with your corrupt application of it; in which there were six absurdities, as I have evidently demonstrated in my Animadversi­ons on your Sermon.

Love. You neede not feare losing a Party.

Reply Yea, but how if God be in that party? What then Sir, Is it not better keeping a little poore despised party that hath God in it, then a great and nume­rous party without God? Again, did you preach before the Parliament to make or cast off parties; doth this appertain to the Mystery of Christ and the Fa­ther? [Page 41] Reader, those men are so over-busie in making and marring parties, that I much feare they will in the end throw the Kingdome into more misery and bloud, then their Predecessors haue done.

Answer. There are no lesse then five mistakes, which run through the ve [...]nes of this Reply.

1. That that party which opposeth Presbyteriall government are the peculiar people who have God among them. 1. Mistake▪

2. That the Presbyterian party, though great and numerous, 2. Mistake. have not God on their side, but are still without God.

3. That I preacht before the Parliament to make parties; 3 Mistake. where­as the Lord knowes, I did not intend to preach a word of all this: to which you reply, untill I heard the many falshood that you so con­fidently delivered.

4. That my preaching did not appertain to the mystery of Christ and the Father, 4 Mistake because (as you say) I preacht to make parties; but yours must go under the name of Gospel-light, & preaching of Christ, though the scope and intendment; of your Sermon was to make a par­ty what else did you intend in your last addresse to the Parliament, after you desired a Toleration to assemble together, when and where and how you list; if the Parliament would grant you this Liberty, how did you as the head of a Partie assure the Parliament in these words? Wee will be willingly contented to doe and suffer all things with you, wee will cheerefully runne through honour and dishonour with you, fame and infamy, gain and losse, trouble and quietnesse, peace and warre, life and death, and that you would desire nothing but this Liberty, to preach and publish the truth. If this was not a party, if you might have a Toleration, I un­derstand not plaine English.

5. Your fifth mistake is, 5 M [...]eak in affirming that the Presbyterians will throw the Kingdome into more misery and blood then the Prelates have done: alas, I may returne you an answer in your own words, that you ascribe your owne works to our hands; if ever the Kingdome be brought into misery and blood (which God forbid) you may thank your selves for crying up an universall Toleration; for making a causelesse seperation from Communion with us (whom yet you (at least some of you) acknowledge to bee a Churches of Christ) for fostering Divisions, alienating the people from their faithfull Pastors, and broaching damnable Heresies, which crying Provocations may prove a grave to all our hopes, and a resurrection to all our former troubles, miseries and bloodshed.

[Page 42]Love. Reformation is no forcing conscience, it meddles not with conscience, it retaines practice; if a Iesuite come from Rome to kill a great person, he does it in conscience, but I meddle not with his conscience, I restrain his practise.

P. 39.Reply. Doth your Reformation only restraine outward Practice? then to tye up mad Dogs and Beares and Tygers is your most excellent Reformation you that will not meddle with the consciences of men, it is no wonder you are ma­king so many Iron yokes for their necks, and so many snares and fetters to ham­per the outward man, the proper subject it seems of your Reformation; and thus taking upon your selves the Reformation of the outward man, you do indeed put the Magistrates work to an end, and then the Assembly may serve in the place of the House of Commons, and Sion Colledge in the place of the Lord Ma­jor, Aldermen, and Common-councell. See ye not, Oh you Powers of the world, how the Ecclesiasticall powers would eat you out? &c.

Answ, In this part of your Reply ('tis so long I cannot write it all) I perceive four bitter invectives, viz.

1. Against Ecclesiasticall Reformation, as if it were not worthy the name of Reformation, because it doth onely restrain outward pra­ctice; whereas 'tis rather a commendation to the Reformation desi­red, that it can doe so much, then a discommendation of it that it can do no more.

P. 40.2. You inveigh against Reformation, that the excellency of it is to tye up mad-dogs, and Beares, and Tygers: To tell you the truth, I think those that tye up those un [...]uly creatures, doe better then they that let them loose to hurt and to destroy; Presbyterians (as you con­fesse) by their Reformation tye up those savage Beasts, but you by your universall Toleration let loose Heretiques, (who in Scripture are compared to hurtful beasts) to have their liberty to vent errors, destroy souls, and make prey of the simple; who then doe best, whether they that tye up mad-Dogs, Beares, or Tygers, or those that let them loose, the Reader will judge.

3. You inveigh against the Reformation likewise, as if iron yokes and fetters for the outward man were the proper subject of this Re­formation: whereas Presbyterians doe unanimously acknowledge the censures of the Church are onely spirituall, they reach not the out­ward man neither in estate, liberty, or life; that belongs onely to the civil Magistrate: Mr. Dell, let me tell you 'tis not fit, that when you cannot confute a party, you should belie them; when you cannot over­throw what the Presbyterians hold, to asperse them with what they hold not.

[Page 43]4. You inveigh against the Assembly at Westminster, and the Mini­sters of London, as if the Assembly would [...]ome in the place of the House of Commons, and Sion Colledge in the place of the Lord Major, Aldermen, and Common-councell, p. 40. I see at whom you levell your invenomed ar­rows, you carry an akeing tooth against the Assembly and City Mini­sters; 'tis your usual way, that those with whom you dare not dispute by arguments, you would disparage by slanders. Time hath bin when you would have given better words of the Convocation house, then you can now give the Assembly, and of the lazy Prelates, then you can now of painfull Preache [...]s; I wish you might repent of both.

There are many other unsavoury passages in the latter end of your Reply, which hath made your Book to stinke before the people, both in vain commendations of your self, censorious expressions of me, and scandalous aspersions on others. Is not the end of your Reply stuft with a high conceit of your own Sermon, and a false conceit of mine? Do not you boast that your Sermon savors wel to the faithful, and ill to the world, and mine the contrary? Are not you so highly conceited of your Sermon, that it might be preacht any where, where the gospel hath a free passage, and mine onely fit for Rome, or some place else, where the precious Word is under restraint? do not you glory in your own light, which you call sometimes new, other whiles Gospel light, and lay me under this condemnation, that I have but old light, and am but an old Creature still? Ile not spend time in my own vindication, I had rather write an hundred lines to vindicate the truth, then one line to vindicate my selfe. But you rest not here, you are lavish in your censures of others also. Do not you say Ecclesiasticall Pow­ers would [...]ate out the Powers of the world? Do not you say that the Ministers of this Kingdome (if you mean any body else tell, us so) would exalt themselves in Christs stead in the Church, and set under their feet the Magistrates power in the World, and that this is so evi­dent, that there is some operation of Satan upon him that sees it not. I need not returne answer to these vaine-glorious and censorious ex­pressions, the very mention thereof will be a sufficient Confutati­on to worke in the hearts of the people, a detestation of what you preacht and printed. I may end this answer as you doe (almost) your Reply, concerning me, that there are many other weake, passio­nate, inconsiderate, and erroneous passages in your Epistles, Ser­mon, and Reply, neither worth troubling the Reader with, nor my selfe.