Right reformation: or, The reformation of the church of the New Testament, represented in Gospell-light. In a sermon preached to the Honourable House of Commons, on Wednesday, November 25. 1646. Together with a reply to the chief contradictions of Master Love's sermon, preached the same day. All published for the good of the faithfull, at their desire. / By William Dell, minister of the Gospel, attending on his Excellency Sir Thomas Fairfax.

Right reformation: or, The reformation of the church of the New Testament, represented in Gospell-light. In a sermon preached to the Honourable House of Commons, on Wednesday, November 25. 1646. Together with a reply to the chief contradictions of Master Love's sermon, preached the same day. All published for the good of the faithfull, at their desire. / By William Dell, minister of the Gospel, attending on his Excellency Sir Thomas Fairfax.

Table of contents

Title page

TO THE HONOVRABLE THE COMMONS Assembled in PARLIAMENT.

To the Reader.

RIGHT REFORMATION. OR The Reformation of the Church of the New testament represented in Gospel-Light.

The first Generall. What true Gospel Reformation is, and how qualified.

The second Generall. To whose hand this work of Reformation is committed.

The third Generall. By what means Christ brings this Reformation about.

For first,

2. Means, the Spirit.

To Conclude.

A REPLY To Mr. LOVE'S Contradictions.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

Mr. LOVE.

Reply.

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Right Reformation: OR, The Reformation of the CHURCH of the NEW TESTAMENT, Represented in GOSPEL-LJGHT. In a Sermon preached to the Honourable House of COMMONS, on Wednesday, November 25. 1646. Together with a REPLY to the chief Contradictions of Master LOVE'S Sermon, preached the same day. All published for the good of the Faithfull, at their desire.

By WILLIAM DELL, Minister of the Gospel, attending on his Excellency Sir THOMAS FAIRFAX.

Iohn 7. 12. And there was much murmuring among the people concerning him; for some said, He is a good man, others said nay, but He deceiveth the people.

Iohn 16. 3. And these things will they do unto you, because they have not known the Father, nor Me.

Credo me Theologum esse Christianum, & in regno veritatis vivere; ideo me debitorem esse, non modo affirmandae veritatis, sedetiam asserendae, & defendendae, seu per sanguinem, seu per mortem. Luther.

LONDON, Printed by R. White, for Giles Calvert, at the Blackspred-Eagle, near the West end of Pauls. 1646.

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TO THE HONOVRABLE THE COMMONS Assembled in PARLIAMENT.

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Honourable and Worthy,

AS the LORD represented these truths to you before, in the Ministery of the Word; so now again, He offers them to your second consideration, in this Printed Book; because he hath a minde, you should take notice of them. And I must needs say, it is the LORD's voyce to you; and I hope he will move your hearts, to regard it; though Satan hath mightily bestirr'd himself, by casting an ill Vizzard upon the Truth, to make you dislike it. But if you like CHRIST the worse for a Face spit on and buffeted, you may want a SAVIOUR: And if you like the truth of CHRIST the [Page] worse for a scratcht Face, you may make your dwelling place, with Errour & Humane Doctrines, wch are all one. Micaiah had no sooner delivered the truth of GOD, but there was a False Prophet, to smite him on the face: the LORD no sooner prepares Instruments to reveale his truth, but Satan hath his instruments, ready to turn the truth of GOD into a lye. And this GOD suffers to be done, to exercise your skill and wisdome, that you might learn, not to be offended at the truth with the World; but to receive and love the truth, notwithstanding all the indignities and reproaches of men. When you reade what you have heard, you must needs acknowledge it to be the minde of GOD, if you received the anointing of the Spirit: and the truth herein contained, shall prevaile with all that belong to GOD. For my part; I am not carefull touching the successe of it, I can trust GOD with that, whose Word it is. For, as the Doctrine of the World, hath the weak power of the World to carry on that; so the Doctrine of Iesus Christ, hath the mighty power of GOD to carry on that; and the power of GOD in the World shall as soon be made void, as the true Doctrine of the Gospel, though called Errour, Heresie, & Schisme, and have all the misguises of Hell put upon it. The truth you then heard delivered, and may [Page] here reade again, shall carry all opposition, and opposers before it, and none shall be able to stand against it, that ingage against it: And of this, both your selves and this generation shall be Witnesses.

If any think that I gave too much power to CHRIST, in the Reforming of the Church, his own Body; let them consider again, that too much cannot be given to CHRIST in GODS kingdome, seeing he is all in all in it. Neither is that exaltation the Gospel gives to CHRIST in this Businesse, any diminution to your selves: neither by making CHRIST all in the Kingdome of GOD, are you made ever the lesse, in the Kingdomes of this World. But what ever power the Word of GOD hath given you, I will deny you none of it; nay, I will be among the first, that shall attribute it to you. And do desire, you would no more any of you be displeased for attributing the Reformation of the Church, to CHRIST alone, then the Redemption, Iustification, Sanctification, or Glorification of it, to CHRIST alone: The former being every whit, as great and glorious a work of CHRIST, as the latter. I do most willingly allow you your Thrones in the Kingdoms of this World, but only desire to reserve to Christ his own Throne in the Kingdome of GOD.

[Page] There are those indeed that would lift you up to this Throne, not because they would have you sit there, but place them there: they would ascribe to you, the power only due to the Sonne of GOD, not because they would have you use it, but would use it themselves; they would derive power from you, to do that, which they say you cannot do: and the power they attribute to you in the things of GOD, they say, is not well in your hands, but in theirs.

And here I would desire you, to take notice of the working of the Mysterie of Iniquity, from the Head, to the very Little-toes of the Man of Sinne: At first you know the Pope interested himself in the Emperour, and Powers of the World (for his own advantage and support no doubt, rather then for theirs) after, the Prelates successively, said to worldly Kings, Lend us your power, and we will lend you ours; Let our spiritual power deale in temporal things, and your temporal power shall deale in spirituall things: and still the Clergy-power (which call'd it self spiritual) so linkt it self with the temporal, that the power that was not of God, might be upheld, by the power that was of God; and (having got this advantage) they cried, Destroy one, Destroy both; and so the Prelates were wont to say, No Bishop, no King. And [Page] their successors in the Kingdome of Antichrist still cry, No Minister, no Magistrate; and so still mingle interests and powers with the civil Magistrate; that under the Magistrate, the power of GOD, they might cunningly shrowd that power that is not of GOD. And thus they still, under the name of the Magistrate, seek themselves, and the drawing of that power that is only his, from him to themselves, to whom it doth not belong: Being, in the mean time, really against Magistracy, further then it is serviceable to their own ends. Whereas, we reckon Magistracy, not lesse Magistracy, no lesse the Ordinance of GOD, though we suffer under it, and by it.

This Clergie-Antichristian power where ever it is, will still sit upon the power of the Nation; the power of Antichrist, so domineering over the powers of the World, that none but the power of CHRIST can cast it off. That will still be uppermost, what power soever is supream. Besides all the experience of former Ages (which is the greatest wonder in the World, that men consider not) GOD gives you sparklings enough of it, in this Age; some preaching, That the government of the Church (which they make outward and visible, and over mens estates, bodies, and lives,) belongs not to King nor Parliament, but to the Ministers [Page] and their Elders: and better it is, there should be no government at all (say they) then not in their hands by whom it should be. And here lyes the Mysterie of Iniquity in this, That they make the whole Kingdome a Church, and then require a power, authority and jurisdiction in their Church-Kingdome, which the Magistrate is not to deale withall, but themselves. Whereas we acknowledge the whole power of the Kingdome, to belong to the Magistrate, and onely give unto CHRIST the power of his own Kingdome, which is not of the World, but spirituall and heavenly.

And here also, fully to deliver my selfe from misapprehensions, I understand not by the Church of CHRIST, any company of men whatsoever, who under the notion of a Church or Saints, or any other title, may pleade priviledge or exemption of their lives, liberties, or estates, from the power of the Civil Magistrate; for that were to justifie the Papal, Prelatical, or any other government of a newer name, which under pretence of Ius Divinum, shall set up and exercise an outward and visible power and jurisdiction, free and exempted from the authority and power of the civil Magistrate; which I utterly both deny and detest, as Antichristian.

[Page] And therefore, I humbly represent, how prejudiciall this may prove to you in the end, to suffer a Generation of men in the Kingdome, under the name either of Church or Clergie, whose power, preferment, and interest is different and excentricall from the power, welfare, and interest of the Kingdome; and what a ballance they may prove against the State, where they live, in turning and tumultuous times, as they themselves know, so (I hope) you clearly perceive it, as well as they. How they already dare lift up the Head against you, who sees not? How do they manifest their discontents against you, in Pamphlets and Pulpits, in their Sermons and Prayers, because you have not setled the Government, they have studied out for you, as Ius Divinum, and the certain and unchangeable minde of GOD; though they can neither make it out, to your selves, nor to any body else, by the Word, that it is so. And how do they labour to instill, into the people, their own discontents; perswading them, you have done nothing at all, because you have not done all that ever they would have you do, though you can see neither Scripture nor reason for it. And for this cause, rendering you every where odious to the people. Many other things besides, do they scramble [Page] up, and use against you, which they conceive may make for your disadvantage, and dis-interest in the people: because they think, they shall never get much higher, except they make you a little lower; for they must (according to the law of Antichrist) set their feet on your power, to get up to their own.

Some discoveries of this spirit you might see in Mr. Loves Sermon, telling you before your faces, and before the people; That some call'd you a Mungrell Parliament: Indeed the King (as I understand) call'd the Parliament at Oxford so, but Mr. Love was the first (for ought I can learne) that ever named you so, and I wish he may be the last, (but any Doctrine is Orthodox, out of a mans mouth of his Order) farther threatning you with a discerning people, to look into your actions, and to spy out your boundlesse priviledges; as if you must do justice, not out of the love of Righteousnesse, but out of fear of Mr. Loves discerning people. Telling you also, The Clergie had done as much service for you in their Pulpits, as your Regiments in the Field: that by this means he might minde you, what they can do against you, as well as for you, if you be not servants to their designes; for they that have heretofore been for you, can (if [Page] they please) turn to others against you, who shall be more for themselves. And in many other things flying out against your worthy Commanders in the Army, upon suspitions of his own; and against the Articles at Oxford, &c. For it is no proper Presbyterial Doctrine, that does not (at least) meddle with the affairs of the State, which in time they may hopefully come to order. In these and divers other things, he took his full swinge, all of them (no doubt) deeply appertaining to the mysterie of the Gospel.

The other things, he spake, to the disadvantage of the ignorant and weak, and neither to the Truths disadvantage, nor mine, I shall clear in a short Reply, set after the Discourse; and so shall trouble you no farther, with any such stuffe, but only with a smart expression, from one (it seems) of some note in the Assembly, who said, If the Parliament approved Mr. Dells Sermon, it were no blasphemy to say, They were no Parliament. So that it seems you shall be no longer a Parliament then you approve, what the Assembly approves; but the Kingdome hopes you are built upon a better foundation. And to him (who hath been so bold with you) I shall only crave leave to Reply in your presence: If the Assembly (which I hope [Page] they will not) should condemne that Doctrine of the Gospel for the substance of it, delivered then by Mr. Dell; it will be no blasphemy to say, They are the enemies of the truth of Christ: And (I hope) the last prop of Antichrist in the Kingdome.

For your selves, Honourable and Worthy, I beseech you consider, that GOD is wonderfull in counsel, and excellent in working; and that all power is given to CHRIST, in Heaven and in Earth, that he might give free passage to the Gospel. And therefore take heed, after GOD hath blest your Power and Forces in the field, and subdued that Malignant power that was against you, and hath given you a little peace and quietnesse in the Kingdome; you do not now begin your affaires with discountenancing, disrelishing, much lesse condemning, the faithfull and true Word of GOD, witnessed in the Scriptures, and confest to by the faithfull and Martyrs of Christ, in all Ages; and with the setting off from you, that Ministery, that hath most of the Spirit in it, lest the Lord withdraw his presence from you, and your latter end be not answerable to your beginnings.

It might be easily shewed unto you, how many great and wise Kings and Magistrates, acting according to humane wisdom and prudence, and [Page] despising or neglecting the wisdome of the Word; have with all their own wisdome, prudence, and designes, destroyed themselves, and their Kingdomes: For it is written, He takes the wise in their own craftinesse: And again, The Lord knowes the thoughts of men, that they are but vaine.

And therefore renounce the wisdom of the world, with all its fleshly Counsels, and cleave close to the true, faithfull, and sincere Doctrine of the Gospel; and then, though you have many enemies and Kingdomes against you, you shall not be moved, but GOD will yet establish you, in all the shakings of the World, and your Enemies shall be as a thing of nought. I shall no longer detaine you, but only desire this, in the behalf of the faithful, GODS peculiar portion in the Kingdome, That you would not suffer us to be oppressed by our Adversaries, who would use your power against us, not for you, but for themselves: neither would suffer them, thus publickly and shamelessely to call us Sectaries and Hereticks, who do believe and professe the truth of the Gospel in sincerity and simplicity of heart, according to what we received from GOD; but that you would suffer, yea, procure us, to live quietly and safely under you, in the faith and practice of the Gospel, we in all things obeying you, as becomes Christians.

[Page] The Remainder is, to assure you, That there is no man shall serve the State more sincerely, according to his place and calling; nor in more faithfulness and humility tender the Truth of GOD, either to your selves or the Kingdome (as occasion serves) according to the measure of the gift of CHRIST; Then,

Your Servant in the Gospel, VV. DELL.

To the Reader.

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CHRISTIAN READER,

THE Times we live in, are dangerous times; it is dangerous to conceale the truth, and dangerous to publish the truth; if we publish the truth, God hath taught us, and we have heard and lea [...]n'd from the Father we fall into the hands of men; if we conceale it, we fall into the hands of God. And therefore, in this case, in a contrary choice to David, I reckon it much better, to fall into the hands of men, then into the hands of God; seeing the wrath of men can but reach the bodie; but the wrath of God, bodie and soul. I shall therefore willingly confesse Christ, amidst an adulterous and sinful generation, not doubting but Christ will confesse me, before his Father, and before his Angels. And for the reproaches of men, it is best conquering them, as Luther was wont to say, Silendo & contemnendo, by silence and contempt of them, seeing a man may as easily restrain Satan himself, in his various workings, as stop the mouthes of his instruments. And therefore it is good for us Christians, to do the work of God, without so much as taking notice of such men: and if sometimes we are sensible of these things, because we are flesh, yet as we are Christians, we are above them, in the Spirit, and see already in certain saith and hope, all evils and enemies under our feet: And therefore for Mr. Love, and other men of the same mold and mettal, I am resolved neither now nor hereafter, to take them into any more consideration, then the businesse it self necessarily requires: and where they may be omitted, without prejudice to the truth, to let them quite alone: being every day, through the use of affliction enabled to patience, and through patience brought to experience, and so to a proportionable measure of hope: And this carries me above the shame of the world, in the strength of the love of God.

For the Doctrine contained in this Discourse, thou shalt not finde it New light (as some men slanderously affirme) but the ancient light, that sprange forth in the first morning of the Gospel, but was since obscured, by the New darknesse of Antichrist, which these men love better then that old light, and will by no means exchange [Page] the one for the other. But this light, that now after a long night, breaks forth again, in some of its first glory, let these menset their hearts at rest, for they shal never be able to obscure it again; and the fire of the Spirit that GOD hath kindled in the Kingdome, they shall never be able to quench, with any fire either of Earth or Hell. And therefore we fear them not, though they breathe forth threatnings now, and ere long, are like to breathe forth blood: For by all their subtile and industrious actings, in the end, they shall not work the truths ruine, but their own. And these, as well as their forefathers, of the same race and lineage, in whose stead they are now risen up, shall in due time become a reproach and a shame, and their name shall be for a curse to all Gods chosen.

READER, It is my earnest desire, that the Lord would deliver thee from this new form of the Mysterie of Iniquity, which in every Age puts on a severall form, when the old one is discovered by the light of the Word. And in this present Age, it is become, so exceeding cunning, and so furnished with all deceiveablenesse of unrighteousnesse, under the form of Righteousnesse, that it seems to be the last and subtilest work of Antichrist, that is now in hand; and he that prevailes in this encounter, hath Antichrist under his feet, for ever: but none are like to prevaile here, but the Faithful and Elect alone.

And therefore hold fast that which thou hast, that no man take thy Crowne; and consider Christs encouragement to this work, in the following verse; [Him that Rev. 3. 11, 12. overcommeth, will I make a pillar in the Temple of my God, and he shall go no more out, and I will write upon him, the name of my God, and the name of the City of my God, which is, New Ierusalem, which commeth down out of Heaven from my God, and I will write upon him, my New Name.]

Christian READER, I commit thee, and the Word now offered to thee, in this Discourse, to God and his powerful blessing and wonderful working; Remaining,

Thine in the Difficult, and Despised Service of JESUS CHRIST in the Gospel, W. DELL.

RIGHT REFORMATION. OR The Reformation of the Church of the New testament represented in Gospel-Light.

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HEB. 9. 10.‘Untill the time of Reformation.’

THe naturall man (saith Paul, 1 Cor. 2.) knows not the things of the Spirit, neither can hee, for they are spiritually discerned. Now a man that is not born of God and his Spirit, with all his parts, abilities, reason, wisdome, prudence, learning, is but a naturall man still, and so hath no right knowledge of the things of God and his Spirit.

And hence it hath come to passe, that the things of God and his Spirit have been so grosly and dangerously mistaken by the world, and the carnall Church. For all the spirituall things of God they have understood carnally, and have apprehended the whole Scriptures not according to Gods mind, but according to [Page] their own; not according to the sense of the Spirit, but according to the sense of the flesh. And thus was Antichrists kingdome Antichrists Kingdome set up by the carnall understanding of the Scriptures. first set up, and thus it hath been kept up and continued; even by the carnall understanding of the Scriptures. For they have understood the Church, the kingdom of God in the world, carnally; the rock on which it is built, carnally; the door of this Kingdome carnally; the lawes of it carnally; the liberties of it carnally; the power, authority, government, glory, Officers, &c. all carnally. And to this very day, which of the things of God doth not the carnall Church understand carnally? Faith, hope, love, it understands carnally; Redemption, adoption, justification, sanctification, glorification, union with Christ, communion of the Spirit, accesse to the Father, together with Christ the Head, and the Church the Body, in their joint unction and Officers, and all other things, they understand carnally, and have a fleshly sense and apprehension of them.

And as they understand all other things of Gods kingdome carnally, so also the Reformation of it; and there are not greater The Reformation of the Church understood carnally. and grosser mistakes about any of the things of God, then about this: men imagining the Reformation of the Church, which is altogether a spiritual and heavenly kingdom, after the manner of the Reformation of worldly States and Common-wealths, which only stands in outward things, and is brought to passe by humane councels, and humane power.

Now because this is not only a grosse, but a generall errour, in all sorts of people, both of high and of low degree, I shall indeavour, at this time, according to the good hand of God with me, to represent in some Gospel-light to this Honourable and Christian Auditory the true Reformation of the Church of the New-Testament: and blessed is hee who shall not be offended at it.

For this purpose I made choice of the words now read, Ʋntill the time of Reformation.

For the better understanding of which, wee must read the Context:

Ver. 9. The first tabernacle was a figure for the time then present, in which were offered both gifts and sacrifices that could not[Page]make him that did the service perfect as pertaining to the conscience.

V. 10. Which stood only in meats and drinks, and divers washings, and carnall ordinances (it should be righteousnesses, or justifications of the flesh, [...]) imposed on them, [...], untill the time of Reformation.

In which words, the Apostle shews the imperfection of The imperfection of the worship of the old Law. the worship of the old Law, because it stood in outward rites, ceremonies, duties, performances, and so could not make him that used them and was busied in them, perfect as pertaining to his conscience; and therefore God did not simply and absolutely impose these things on the Church, to continue for ever, but only untill the time, wherein all things were to be reformed, not only evill things, but imperfect. And then all that outward Religion was to be abolished.

Now if the law of Moses could not make men perfect, as No outward law can make men perfect as pertaining to the conscience, and so the Gospel abolishes all such outward laws imposed on conscience, as well now as heretofore. pertayning to the Conscience, much lesse can any new lawes invented now. And if any such lawes should be imposed on the people of God now, the Gospel hath the same strength in it self to make them void, as the former; and also the same ground from them, because all such lawes and ordinances devised by men, cannot make them that obey and practise them perfect as pertaining to the conscience: and therefore are all to be at an end, when the time of Reformation comes.

Quest. Now if you ask me, when this time of Reformation was.

Ans. I answer: It was when Christ came; not a servant, as Moses, but the Son out of the bosome of the Father, the great Prophet of the new Testament, whose doctrine was not letter as Moses was, but Spirit and life: And now when Christ the Minister of the new Testament, came with the ministration of the Spirit, now was the time of Reformation.

In the time of the Law there were outward duties, and performances, and ceremonies, and sacrifices, and strict laws to injoyn the observation of these things, carrying along with them the severity of death: and yet notwitstanding all this, there was no true Reformation; but under all that outward Religion men were inwardly as corrupt and wicked as the very heathen: for all their circumcision in the flesh, they were uncircumcised [Page] in heart; for all their outward washing, they were inwardly unclean; for all their blood of buls and goats, their sins remained in their natures and consciences; for all their strict forcing of men to the duties of the outward worship of God, the people still remained far from God even in all those duties. So that notwithstanding the outward worship of Moses law, the people remained inwardly corrupt, filthy, and unclean, and without any true Reformation before Goa; till Christ, who was God in the flesh, came with the ministration of the Spirit, and then indeed was the time of Reformation. Ʋntill the time of Reformation.

The thing then the Spirit would have us take notice of in these words, is this,

That the time of the Gospel is the time of Reformation.

When-ever the Gospel is preached in the spirit and power of Doctr. it, that is [...], the time of Reformation.

For our more orderly proceeding in this point, wee will observe this Method.

1. Show what true Gospel-Reformation is, and how it is qualified; that so you may the better distinguish it from Politicall and Ecclesiasticall Reformation. Now both these I joyn together, because the carnall Church hath alwayes interested and mingled it self with the power of the world, as being able to doe nothing without it.

2. I will indeavour to shew to whose hands the work of Gospel-Reformation is committed.

3. By what means he to whose hands it is committed, brings it about.

4. The advantages of such a Reformation where it is wrought.

5. The Ʋse.

The first Generall.
What true Gospel Reformation is, and how qualified.

1. What it is. It is the mortiying, destroying, and utter Gospel Reformation: 1. What it is. abolishing out of the faithfull and elect, all that sin, corruption, lust, evill, that did flow in upon them through the fall of Adam. Or,

It is the taking away and destroying the body of sin, out of the [Page] faithfull and elect by the presence and operation of the righteousnesse of God, dwelling in their hearts by faith. This is true Gospel Reformation, and besides this I know no other. This the Evangelicall Prophet Isaiah describeth, Chap. 1. 27. Zion shall be redeemed with judgement, and her converts with righteousnesse.

Now Christ dwelling in our hearts by faith, as he discovers, reproves, condemnes, and destroyes sin, so he is called Judgement: Christ Judgement. and thus is judgement to be understood in the Gospel sense; and not terribly, as in the sense of the Law: and this Judgement shall at last break forth into victory; that is, though Christ in us hath to doe with many strong corruptions and lusts in the soule, yet at last hee prevails against them all, and Judgement breaks forth into Victory, because Christ, the Judgement of God in the soul, must needs in the end prevail against every sin of man.

Again, Christ the Righteousnesse of God, as he makes us righteous Christ Righteousnesse. with his own righteousnesse, and makes us the righteousnesse of God in him, so hee is called Righteousnesse, not in himself onely, but in us: he is the Lord our Righteousnesse: and by this Judgement and Righteousnesse is Zion and her converts redeemed and reformed. And so true Gospel reformation is the destruction of sin out of the faithfull, by the presence of righteousnesse.

And therefore you see how grosly they are mistaken who take Gospel Reformation to be the making of certain Laws 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; when in the mean time, all that inward corruption and sin they brought with them into the world remains in their hearts and natures as it did before. After this manner the old Prelates reformed, who were wont to say to the Kings, Wee will studie out the faith, and you shall maintain it: and the faith they studied and brought to the Kings, the Kings must maintain, and not question but that it was Jure Divino.

And thus you see in generall what Gospel Reformation is, [Page] and that it is a cleer different thing from Civil-Ecclesiasticall Reformation.

2. Now in the next place let us see how this Gospel Reformation is qualified, whereby the difference between this and the other will appear yet more cleerly.

First then, it is a spirituall Reformation. For as the Kingdome Gospel Reformation is 1. Spirituall. of Christ is a spirituall Kingdome, so all the things that belong to it are spirituall things; and so the Reformation of it. A carnall Reformation is not sutable to a spirituall Kingdom. And spirituall it is, because it proceeds from the Spirit, and stands in spirituall things, as you shall see more fully anon.

But now the Reformation of the Civill and Ecclesiasticall State, is but a carnall Reformation, wrought by the power of flesh and blood, and stands in outward and fleshly things, as you shall presently see.

Secondly, It is an inward Reformation. For as the Kingdome 2. Inward. of God is an inward Kingdome, (the kingdome of God is within you) so the Reformation that belongs to it is an inward Reformation. This true Gospel Reformation layes hold upon the heart, and soul, and inner man, and changes, and alters, and renews, and reforms that; and when the heart is reformed, all is reformed. And therefore this Gospel Reformation doth not much busie and trouble it selfe about outward forms, or externall conformity, but onely minds the reforming of the heart, and when the heart is right with God, the outward form cannot be amisse. And therefore saith Christ touching the worship of the New Testament, God is a Spirit, and they that worship him must worship him in spirit and in truth: but speaks not one word of any outward form. So that God in this Gospel Reformation aims at nothing but the heart, according to the tenour of the new covenant, Jer. 31. 33. This shall be the covenant that I will make with them after those dayes, saith the Lord, I will put my Law in their inward parts, and write it in their hearts: so that they shall not onely have the word of the letter in their books, but the living word of God in their hearts: and God intending to reform the Church, begins with their hearts, and intending to reform their hearts, puts his word there, and that living word put into the heart reforms it indeed.

[Page] But now Civil-Ecclesiasticall Reformation is onely outward, and busies st selfe in reforming the outward man in outward things; and so is very industrious and elaborate about outward forms, and outward orders, and outward government, and outward confession, and outward practice, and thinks if these be put into some handsom [...]nesse and conformity; they have brought about an excellent Reformation: though the heart in the mean time remain as sinfull, vile, and corrupt as ever, and so altogether unreformed.

And so this Reformation is like that Reformation of the Scribes and Pharisees, notorious hypocrites, who made clean onely the outside of the cup or platter, leaving them all filthy and unclean within: and whited over sepulchres, to make them beautifull Matth. 23. 25. outwardly, when inwardly they were full of rottennesse and corruption. So Civill-Ecclesiasticall Reformation makes a man clean outwardly, with an outward Confession of faith, when inwardly hee is all filthy through unbelief; and whites him over with a few handsome forms of worship, when inwardly hee is full of ignorance of God, and Atheism.

Obj. Now if any ask, But must there be no change of outward things in the Reformation of the Gospel?

Answ. I answer, Yes; an outward change that flows from an inward: but not an outward change without an inward; much lesse an outward change to enforce an inward.

3. It is a thorow Reformation, for it reforms the whole man; 3. Thorows it reforms not the soul onely, but the body too, and the very spirit of the mind: the spirit as it animates, and quickens, and acts the body, is called the soule; as it is in it selfe, in its owne nature and essence, so it is called the spirit of the mind: and this Gospel Reformation reforms all; that is, both inward and outward, and outward and inward man; yea, the inwardest of the inward man; and not only the operations of the soul in the body, but of the soul in its selfe.

But Civill-Ecclesiasticall Reformation reforms by halfs, it reaches the body, and orders that, but attains not to the soul, much lesse to the spirit of the mind.

Again, Gospel Reformation reforms sin wholly, aswell [Page] as the man; it reforms all sin whatsoever, I will turn my hand upon thee, (saith God by this Gospel Reformation) and will Isa. 1. 25. purely purge away thy drosse, and take away all thy tinne. It reforms a man not only of outward sins, but of inward. It reforms him of those sins that seldome come forth into the view of the world, as Atheisme, ignorance of God, pride, vain-glory, self-seeking, hypocrisie, carnall mindednesse, and all the evill desires of the flesh, and of the minde. Yea, it doth not only reform all evill things in us, but all imperfect things [...] doing away imperfect things by the coming of perfect things, doing away our own strength by the coming in of Gods strength, and our own wisdome and righteousnesse, by the coming in of Gods wisdome and righteousnesse.

But now Civill-Ecclesiasticall Reformation reforms sin by the halfs, aswell as the man; and so only reforms outward and grosse sins, such as run into the eyes of the world, which are the least by a thousand times of the evils that a man hath and acts; but the greatest part of sin it still leaves within as it was.

Fourthly, It is a powerfull and mighty Reformation: It is wrought in a man by the very power of God, even by the right 4. Powerfull. hand of his Righteousnesse. And so no sin, lust, corruption, though never so mighty, is able to refist this work of God by the Gospel; but it makes the whole body of sin, and the whole kingdome of the Divell fly in pieces before it: The power of God in creating and redeeming the elect may as well be resisted, as the power of God in reforming them: for it is a power above all power, that God puts forth in this work, and so is not to be made void by any creature. In every stroke of this work the power of the Lord God Almighty is put forth, as every rightly reformed Christian knows. And if the love of God had not put forth this power in the soule, a Christian had never been reformed, no not from one sin.

Now the power of this Reformation eminently appears, in that it changeth the very natures of men; it findes them lions, it makes them lambs; it findes them wolves, it makes them sheep; it findes them birds of prey, it makes them doves; It [Page] finds them trees of the forrest, it makes them apple-trees: In a word, it finds them flesh, it makes them spirit; it finds them sin, it makes them righteousnesse. Mighty indeed is the power of this Reformation.

But now, as this Gospel Reformation is mighty, so Civill-Ecclesiasticall Reformation is weak. for as the former hath the power of God engaged in it, so this later hath only the power of man; and so can do no such works as the former. I appeale to all that are spirituall, what heart or nature was ever changed by this sort of Reformation? For there is that corruption in the heart of every man, that is able to stand out against all the Reformation that all the powers in the world can undertake. And so the Reformation mannaged by the mightiest and severest powers of men is weak as water in this businesse of changing natures; and can onely change some outward forms and postures, and the like, leaving in the mean time a mans nature the same it was before. It onely puts sheeps clothing upon men, which is easily done; but still leaves them wolves underneath.

Fifthly, It is a constant Reformation; a Reformation which being once begun, is never intermitted again till all be perfected. 5. Constant. For as long a Gods nature dwels in ours, it will ever be reforming our nature to it selfe, till it be altogether like it. As long as the Spirit of God dwels in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sin be destroyed, and the naturall man be made spirituall. So that the whole-time of this life that is lived in faith, that is, in union with Christ, is a time of continuall Reformation, and a Christian is daily washing, cleansing, and purifying himself, till hee purifie himfelf even as Christ is pure.

But now Civill-Ecclesiasticall Reformation at first makes a great noise and tumult in the world, and after lies as still as a stone. For such Reformation reforms States and Kingdoms to mens own profit, honour, power-advantages; and so to themselves, rather then to Christ. And when men have once attained to their own ends, their activity ceases.

Again, it brings men to certain outward orders and conformities, [Page] and then runnes round as in a mill, and goes no farther.

Again, It reforms for a time, and not constantly, because the outward power being taken away, nature returns to its own course again. For State-Ecclesiasticall Reformation onely changes some outward works, leaving the nature the self same that it was (as you have heard).

Now where the works are contrary to nature, nature by degrees returns to it self again, and puts an end to those works; and so there is an end of that Reformation.

And thus you see what Gospel-Reformation is, and how qualified, whereby you see it cleerly differenced from Civill-Ecclesiasticall Reformation.

And oh that that Prophesie might here be fulfilled, Isa. 32. 3. The eyes of them that see shall not be dim, and the ears of them that hear shall hearken.

The second Generall.
To whose hand this work of Reformation is committed.

Now that is only to Jesus Christ, the great and onely Magistrate Christ the Reformer. in the Kingdome of God; and who onely is to doe all that is done in the Church of God: he is the Dominus fac totum (as they say).

If the Church be to be redeemed, Christ must redeem it; if it be to be governed, Christ must govern it; if it be to be protected, Christ must protect it; if it be to be saved, Christ must save it: All that is to be done in the Church of God, Christ only is to do it; and so among other things to reform it; that is, to wash it, sanctifie it, purifie it.

Christ then is the only Reformer of the Church of God. For, Note. First, God hath committed the care of the Churches Reformation 1. The care of the Church given to Christ. to Christ onely, and to no body else: and this is a thousand times better for the Church, then if he had committed it to all the Princes and Magistrates in the world. All things are given to me of my Father, saith Christ; and the Church above all other things: Thine they were, and thou gavest them mee; thine they were by election, and thou gavest them me, that I might redeem them, and reform them, and present them to thee again [Page] without spot. So that the Father hath committed the care of the Reformation of the Church to Christ.

And secondly, Christ hath taken this care upon himself out 2. Christ takes it. of obedience to his Father, and love to his Church.

1. Out of obedience to his Father: for he saith, I came not to do 1. Out of obedience. my own will, but the will of him that sent me: and this is the will of him that sent mee, that of all that hee hath given mee I should lose none. And so Christ reforms all, that he might lose none, out of obedience to his Father.

2. Out of love to his Church he takes this care and charge on 2 Love. him. For such is the love of Christ to the Church every where so gloriously discovered in the Gospel, that hee doth not onely give himself for us, to redeem us; but also gives himself to us, to reform us. Christ dying for us, is our Redemption; Christ dwelling and living in us, is our Reformation.

Thirdly, This work of Reformation is only sutable to, and 3 The work of Reformation only sutable to Christ. convenient for Christ the Head, as having so neer and deer interest in the Church his Body. And so he is ful of love, and bowels, and tender compassions to the Church: he will not deal roughly, ruggedly, and boistrously with the saints; hee will not grieve them, and vex them & oppresse them, and crush them in peices: but he being their Head, wil deal meekly and gently with them, He will not break the bruised reed, nor quench the smoaking flax. When he is reforming the sins and corruptions of the faithfull, he deals with them in the very love and goodnesse of God, and wil not put them to more sorrow then needs must; and when hee must needs put them to sorrow in the flesh (for flesh cannot chuse but mourn to part with it self utterly in this reformation) yet he is present with the comforts of his Spirit, and when hee hath smitten them, is ready to heal them, and to bind them up as soon as he hath broken them. He deals with every Christian in this reformation as tenderly as a man doth with one of his own members that is in grief and anguish; he regards and handles him as his own body, as his own flesh. And so the reformation of Christ is altogether for edification, and not at all for destruction: for it is his own body he reforms, and so doth it with the love of the Head.

But wh [...]n strangers, whose the Church is not, set upon reforming [Page] it, what havock doe they make of the Church of God? how do they wound, and threaten, and punsh, and destroy it, and have no regard at all to the weak, infirm, sorrowfull saints, that are wrestling with many doubts, feares, agonies, corruptions, temptaetions, till they are overtaken with very shadow of death? how do they yersecute them that are already smitten, and grieve them more that are already wounded?

And so you see that he only that hath an interest in the Church as being the Head of the Church, is onely fit to reforme it; whereas the reformation of strangers hath more cruelty in it then love, and more destruction then edification.

Fourthly, Christ is onely able for this work: for the Reformation 4. Christ only able for the work of Reformation. of the Church is as great a work as the Redemption of it: and hee onely that could doe the one, can doe the other. Christ must die to redeem the Church, and hee must live to reform it: and so as the Government of the Church only lies upon his shoulders who is the Head; so the Reformation of it onely lies upon his hands, and his hands onely are sufficient for it. If all the Angels of heaven should undertake the work of Reformation, they would sink under it; how much more the powers of the world?

For, the taking away transgression for us, and from us, which is the only Reformation of the new Testament, is a work agreeable to none but the Son of God, as it is written, His name shall be called Jesus, for he shall save his people from their sins: where you have both the Reformer, Christ; and the Reformation, shall save his people from their sins: now hee must needs be the Righteousnesse of God that must save people from fin.

And hee must needs be God in the flesh that must reform the flesh; none else can do it.

To conclude this: None but the Power of God, and Wisdome of God, and the Righteousnesse of God, which is Jesus Christ, can reform the Church, which is the kingdom of God: and the power, wisdome, and righteousnesse of men have no place at all here, except they will turn the Power, Wisdom, and Righteousnesse of God out of his office; for so speaks the Spirit by the Prophet Isaiah, ch. 2. 17. The loftinesse of men shall be bowed [Page]down, and the haughtiness of men shall be made low, and the Lord alone all be exalted. Now what is the loftinesse and haughtinesse of men, but the power, wisdom, and righteousnesse of men? and all this, saith the Lord, shall be bowed down and laid low; and the Lord alone shall be exalted, that is, Christ alone, who is the Power, Wisdom, and Righteousnesse of God; and that in the day of the Churches Reformation, as well as in the day of the Churches Redemption. And thus you see that Christ is the Reformer of the Church his Body, which is the City and Kingdom of God.

And therfore the Reformation of the Church is certain; for Christ wil as surely reform it, as he hath redeemed it; and all that the Father h [...]th given him he hath redeemed, and all that he hath redeemed he wil reform, that he may make them fit to present to God: That so all that the Son hath received from the Father, having redeemed and reformed them, he may give them back to the Father again.

So that I doubt not of the Churches Reformation, because it is Christs own work, and he hath under taken the doing of it. And as none of the powers of the earth could help him to reform the Church; so none of the powers of hell shall be able to hinder him, but as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his care & charge. And therefore let us look to Christ for the reformation of his Church, that is, of his faithfull people: the rest of the world that lies in wickednes, he lets remain in wickednesse, as not belonging to his care & charge. This Reformation is the work of Christs care & love, & he being faithful in this busines, I am at rest & quiet, seeing Christ is as able for the reformation of the Church, as for the redemption of it.

And therefore (Honorable & Beloved) I say to you touching this work of the reformation of the spiritual temple of the New-Test. as God once said to David touching the building of the materiall Temple of the Old Test. 1 King. 8. 18. Where as it was in thine heart (said God) to build an house to my Name, thou didst well it was in thy heart. Nevertheless, thou shalt not build the house, but thy son that shal come out of thy loins he shall build an house unto my Name. And elsewhere he renders the reason of it, why Dav. should not, & Solomon should build this house, because, saith he, thou hast bin a man of war, and hast shed much blood: but Solomon, he shall live and florish in eace, and he shall do it.

[Page] So say I to you touching this work of Reformation; You did well in that it was in your hearts to reform the kingdome of God, and the spirituall Church, which is Christs own dear body. Neverthelesse you shall not reform it, for you have been men of war; that is you have managed a great and mighty war against great and mighty enemies, and have shed much bloud; for the Lord hath given you the necks of your enemies, and hath subdued them under you that rose up against you, and you have trod them down as mire in the streets. And therefore you shall not do this work, having been men of warre; but Christ the Prince of peace, he shall reform the Church of God: For this is not a work of men of war, but of the Prince of peace, seeing this is not a work of humane might or strength, but of the Spirit. So that you did well, that you thought to reforme the Church: but when you understand the Reformation of the Church is as great a work as the Redemption of it, you will acknowledge the work is too great for you, and that it belongs onely unto Christ, seeing the Father hath committed the care of this work only to him; and he hath taken this care and charge upon himself, and it is onely sutable to him, as being the Head of the Church: and hee onely is able for it, as being the Son of God, and equall to God.

The third Generall.
By what means Christ brings this Reformation about.

And that is, by these two, and them only; to wit, the Word, and the Spirit.

The first means whereby Christ reforms the Church is the Word.

By this Christ doth all, that ever hee doth in his Kingdome: 1. The Word. by this he calls and rejects; by this he binds and looseth; by this he comforts and terrifies; by this he enlightens and makes blind; by this he kils and quickens; by this he saves and damns; and all that ever he doth in this Kingdom he doth by his word, and without this he doth nothing of all that he doth. Christ doth all in his Kingdom by the word only; but Antichrist doth all things without the word, even by the Decrees and Constitutions of men.

Now as Christ doth all other things in the Church by the word, so he reforms too: Now are yee clean through the word that I have spoken to you. All the powers in the world cannot reform the [Page] Church as the word of God can do; for this is quick and powerfull, and sharper then a two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and doth change, and renew, and reform all.

and therefore Christ, when hee comes to reform the Church, comes with no worldly power or weapons, but onely with the word in his mouth; yea, though God set him King upon his holy hill of Sion, yet he reforms not by outward power, but by preaching, saying, I will publish the decree whereof the Lord hath said unto me, Thou art my Son, this day have I begotten thee. And again, The Spirit of the Lord is upon mee, for he hath annointed mee to preach the Gospel. And again, The Redeemer shall come to Sion: and then follows the Covenant of God with the Redeemer, My word shall never depart out of thy mouth, Isa. 59. 10. and in Psalm 45. the Church saith by the Spirit to Christ, Ride on prosperously on the word of truth, meeknesse, and righteousnesse, which is the word of the Gospel.

And so Christ, when the time of Reformation was come, went up and down preaching the word. And thus he brought to passe the glorious Reformation of the New Testament, by preaching the Gospel of the Kingdome, and nothing else.

And when hee was to leave the world, hee sent his Disciples to carry on the work of Reformation, as hee himselfe had begun it, as hee saith, As my Father sent mee, so send I you; not with the power of the world, but with the power of the word: and so hee bid them goe teach all Nations, and preach the Gospel to every creature: and by teaching and preaching to the world, to reforme the world: and so accordingly they did Mark 16. ver. 20. They went forth and preached every where, the Lord working with them. So that Christ sent them 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 poor, illiterate, mechanick men, and only armed them with the power of the word; and behold what wonders they wrought by that power alone: They turned the world upside downe; they changed the manners, customes, [Page]religion, worship, lives, and natures of men; they carried all oppositions and difficulties before them; they won many in most Kingdoms unto Christ, and brought them into willing subjection and obedience to him: and all this they did (I say) not with any earthly or secular power, but by the ministery of the Gospel alone, Christs great and onely Instrument for the conquering, subduing, and reforming of the Nations. And so the power appeared to be Gods onely, and not the creatures.

And thus you see how the word is one means Christ useth for Reformation.

And this word only works a right Reformation: For this reforms truly and indeed; all other power reforms but in appearance. So that there is no true reformation of any thing but what is wrought by the word: but what ever evill is reformed, and not by the power of the word, it is not truly reformed; it is onely reformed in the flesh, and not in the spirit: it is only suspended in the outward operation of it, but the seed and nature of it still remaines in the heart, to grow up and work again, as opportunity serves. And therefore what-ever evill or corruption is reformed in thee, see it be reformed by the power of the word: if the word hath killed it in thee, it is killed indeed; if not, it is alive in thee, though it seeme to be dead. The outward power of the world may set up an image of Reformation, but it is the word onely can work true Reformation.

And therefore let us learn to rely on the word for the Reformation of the Church.

For this is much for the honour of the word (which God hath magnified above all his Name) when wee can neglect the power of the world, and leave the whole work of Reformation to the power, working, and efficacy of the word alone, which is almighty, and able to bring off the heart from all things to God. As on the contrary, it is a great dishonor to God and his word, when men dare not relie on the word alone to reform the Church, though it be stronger then men and Angels and all the creatures; but will needs be calling in the power of the world, [Page] and rest and rely on that, for this work, as if the power of the word were not sufficient. But let such men know, that if the power of the word, will not reform men; all the power of the world will never do it. And therefore well said Luther, Praedicare, annuntiare, scribers volo, neminem autem vi adigam, I will preach and teach and write, but I will constrain no body.

Oh therefore that our civill and Ecclesiasticall powers would so much honour Christs Word, as to trust the reformation of his Kingdome with it; and that as it is sufficient to reform the Church, so you would be pleased to think it sufficient; and thus shall you give Christ and his Word due honour, as well as declare your own faith.

And if you would commit this work to the power of the word, to which onely it belongs, you should soon see what the Word would do. There is no such glorious sight under heaven as to see the Word, in the spirit and power of it, come in to an unreformed world, and to observe the changes and alterations it makes there.

And thus you see that one means that Christ useth for the Reformation of his Church, is the Word.

But here I must further declare to you that this Word by which Christ reforms the Church, is not the Word of the Law; The Gospell Reformes. for the Law made nothing perfect, but the Word of the Gospel; This, this, is the onely Word, that works Reformation.

For first,

1. This Word works faith; and therefore it is called the word of faith, because faith comes by hearing of this Word, 1. Works faith. Rom. 10. ver. 8. and v. 17. Now as the Word workes faith, so faith apprehends the Word, even that Word that was with God and was God; this living and eternall Word, dwels in our heart by faith, as the Apostle saith, That Christ may dwell in your hearts by faith: And this Word dwelling in us by faith, changeth us into its own likenesse, as fire changeth the Iron into its own likenesse, and takes us up into all its own vertues.

[Page] And so the word dwelling in the flesh, reforms the flesh, and it dwels in us through faith, and faith is wrought by the Gospel.

So that the Word whereby Christ reforms, is not the Word without us, as the Word of the Law is; but the Word within us, as it is written, The Word is nigh thee, even in thy mouth, and in thy heart; and this is the word of Faith: If thou live under the Word many years, and if it come not into thy Heart, it wil never change thee, nor reform thee. And therefore the reforming Word is the Word within us, and the Word within us is the Word of faith.

2. The Gospel reformes, because it doth not only reveal 2. Communicates Righteousnesse. Christs righteousnesse, as it is written, The righteousnesse of God is revealed from faith to faith; but also it communicates it to us: And therefore it is called the Word of righteousnesse, because it works righteousnesse. So that Christ, the righteousnesse of God, is conveyed to us through this Word of righteousnesse. And when the righteousnesse of God, revealed in the Gospel, comes and dwels in us, what Reformation of sin doth this work? all sin perisheth, at the rebuke of his countenance, for the righteousnesse of God will endure no sin in us; And so the Gospel reformes by working righteousnesse in us.

3. The Gospel reformes, because it shews us Christ, and by 3. Shews Christ. shewing us him, it changeth us into his Image: the more we see Christ in the Gospel, the more are we made like unto him, that as we have born the Image of the earthly, so we may bear the Image of the Heavenly Adam.

2. Yea the Gospel shews us God in Christ in all his glory, and 2. changeth us into that glory of God which is shewn us; we all saith Paul with open face, beholding as in a glasse (and this glasse is the Gospel) the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord: so that the Gospell by shewing us God, changing us into the Image of God and God through the Gospel, ariseth on us, till his glory be seen upon us.

And thus you see the grounds of the Gospels Reformation.

[Page] So that now the Word of the Gospel, is the only Reforming Word: and if there be never so much preaching, if it be but Legal, it wil reform no body aright; because there can be no working Faith, nor communicating righteousnesse, nor changing men into Gods Image, and so there can be no true Reformation.

And thus much for the first Means of Reformation which Christ useth, which is the Word, and this Word the Gospel.

2. Means, the Spirit.

For the Spirit accompanies the Word in the Ministry of the The second meanes Christ useth to reform the Chureh withall. Gospel; and therefore the Gospel is called the Ministration of the Spirit, that is, the Word and Spirit in union and operation. In the Law there was the Letter without the Spirit, and so that could do nothing; but in the Gospel the Word and the Spirit are alwayes joyned: and therefore saith Christ, The words that I speak are spirit and Life, that is, they come from the spirit and carry spirit with them.

And this Spirit that is present in the word of the Gospel, and works in it, and is given by it, reforms mightily; and therefore it is called the spirit of judgement and burning: And the Lord looking to this time of reformation, promised long before to pour out his Spirit upon all flesh, and so to reform all flesh.

Now the Spirit poured forth upon the flesh, reforms it two wayes.

1. By taking away all evils out of the flesh.

2. By changing the flesh into its own likenesse.

1. The Spirit poured forth upon the flesh, reforms it all by taking all evil out of the flesh; As first, all Sin and Corruption; saith Paul, If you mortifie the deeds of the flesh by the Spirit yee shal live; the deeds of the flesh are not to be mortified by any power, but by the Spirit; all pride and envy and lust and covetousnesse and carnal mindedness and all other evils of the flesh, are reformed by the presence of the Spirit in it, and no other way.

2. The Spirit reforms not only all Sins in the Church, but 2. All errours. [Page] all Errors, and Heresies, and false doctrines, as is evident by that of Paul 1 Cor. 1. 12. If any man, build upon this foundation gold, silver, precious stones, wood, hay, stubble, every mans work shal be made manifest; for the day shal declare it, because it shal be revealed by fire, and the fire shal try every mans work of what sort it is, &c,

So that a man may lay Christ for a foundation, and yet build wood, hay, and stubble upon him, that is, humane doctrines and the inventions of men, and false and wicked opinions.

2. The destruction of this hay, wood, and stubble, error, herefie, and humane doctrines in the Church of God, that is, the people built on Christ, shal not be by Laws of States, or Constitutions of Councels, but by the Holy Ghost which is as fire.

The Spirit shal come into the Saints, and burn up all that corrupt and false doctrine that wil not indure the Spirit; and error shal never be destroyed, but by the Spirit of truth. So that the Spirit reforms all error, as wel as all corruptions in the faithful.

2. The Spirit doth not only reform the flesh by taking away all evil out of it, whether corruptions or errors; but also it changeth the flesh into its own likenesse: For the Spirit is as fire that changeth every thing into its self; and so doth the Spirit in the flesh, make the flesh spirituall: like heavenly fire it changeth men into its own likenesse, and makes them spiritual, heavenly, holy, meek, good, loving, &c.

And thus the Spirit reforms indeed: When the Spirit is poured forth upon a man, how wonderfully doth it reform him? this works a change in him in goodearnest, and no man is ever truly reformed, til he receive the Spirit.

And thus you see the means that Christ useth to work this Reformation, and these are the only Means.

Object. Yea but I hope you wil allow secular power too: Object. May not the Spiritual Church of Christ be Reformed with worldly and secular power.

Ans. I answer, by no means, and that for these Canses. Answ.

[Page] 1. Forceable Reformation, is unbeseeming the Gospel▪ for 1. Unbeseeming the Gospel. the Gospel is the Gospel of peace and not of force and fury. Civil-Ecclesiasticall reformation reforms by breathing out Though the truth carry its evidence in it self, and the Word of God is greater then all the testimonies of men; yet for their sakes that are weak, I have inserted the judgments of some godly men (as I have accidentally met with them) who have spoken of these things in the spirit; that so you may see the truth though it hath but few followers, yet it hath some. Melancton on Psal. 110. v. 3.—habebis populum, non coactum gladio, sed verbo collectum, & laeto corde amplectentem evangelium, & te sponte celebrantem. Discernit igitur ecclesiam ab imperiis mundanis, & externam servitutem a cultibus cordis accensis voce evangelii & a spiritu sancto.— Ag. Religio cogi non vult, doceri expetit. Immunitate non stabilitur, sed evertitur. Polan. —This Charls to whom Leo gave the title of the most Christian King, was a great conquerer, and overcame many Nations with the sword, and as the Turk compelleth to his faith, so he compelled with Violence to the faith of Christ; but alas the true faith of Christ whereunto the Holy Ghost draws mens hearts, through preaching the Word of truth, he knew not, &c. Tindal. Fides sua sponte non coacte agere vult. Luth. Christus non voluit [...]vi & igne cogere homines ad fidem. Luth. Haereticos comburere, est contra voluntatem spiritus. Luth. He hath given in the Church the sword of the spirit to inforce with, and not the sword of the Magistrate. Prorsus diversa ratio est regni Christi & mundi. Mundani Magistratus quae volunt imperant, & subditi coguntur obedientiam praestare. At in Regno Christi, quod non est mundana, aut pontificia Dominatio, sed spirituale regnum, nihil simile geritur, sed quivis alterius judex, & quilibet alteri subjectus est. At tyranni & animicidae illi, nihil morantes vocem Christi, regnum meum non est de hoc mundo, ex Ecclesia, Politiam civilem, seu potius pontificium imperium constituerunt. [...]uth. —Quare ipsam sedem Bestiae nego, nihil moratus sit ne bonus vel malus, qui in ea se det. Sedes inquam quae sit super omnes sedes nulla est in Ecclesia super terram jure divino, sed omnes sunt aequales, quia una fides, unum baptisma; unus Christus, &c. Luth. Where there is no worldly superiority over one another, there is no worldly compulsion. of one another. In the naturall body, there is no convocation of many members to govern one, or of more members to govern fewer, but the foot performes its office without being under the authoritative power of the hands, yea each member performs its office aright, without being in subordination to another, by the guidance of that head to which it is united, and of that Spirit that dwels in it; each member having an immediate influence of the head upon it self, though it may outwardly seem to be further from the head then another member. And thus it is in Beleevers and Congregations. —Quid autem vi & coactione opus vobis est, qui hujusmodi certamen decertatis, in quo cogi nemo debet? Ulrichus ab Hutten, to the Councel of Priests. What need you the power of the Magistrate to defend the truth, who have so many Scriptures to defend it? the truth of God being to be defended by the Word of God, and not by the power of men. Idem. I could produce many more Testimonies but these are sufficient to shew; that I am not alon in this point, against Forcible reformation; but have the Armory of David, to defend it withall, on which there hange a thousand bucklers, all shields of mighty men. threatnings, punishments, prisons, fire, and death; but the Gospel by preaching peace. And therefore it is most unbeseeming the gospell, to do any thing rashly and violently, for the advancement thereof: for the gospell of peace is not to be advanced by violence; and therefore violent Reformers live in contradiction to the Gospel of Peace, and cannot be truely reckoned Christians, but enemies to Christianity, sith christianity doth all by the power of the Anoynting, but Anti-christianity doth all by the power of the world.

[Page] 2. Forceable Reformation is unsutable to Christs Kingdom; 2. Unsutable to Christs Kingdome. For Christs Kingdom stands in the Spirit, and the force of flesh and blood can contribute nothing to this.

2. Again the faithful, the Subjects of this Kingdom, are a Spiritual people, and so they are without the reach of any outward force; You may as wel go about to bring the Angels of heaven under an outward and secular power, as the faithful, who being born of the Spirit, are more spiritual then they. And what hath flesh and blood to do with them that are born of the Spirit, in the things of the Spirit? And therefore touching this Kingdom which is spiritual, and beyond not only the power, but the cognisance of the world, God hath said, There shall be none to kill nor hurt in all my holy mountain. Isa. 11. 9. And again Violence shal no more he heard in thy streets, wasting nor destruction within thy borders.

3. As they are a spiritual people, so also a willing people; Isai. 60. 18. and what needs outward power to force a people made willing 3. A willing people. Psal. 110. 3. by the Spirit? Thy people shal be willing in the day of thy power: The very day of Christs power, is not to force men against their wills, but to make them willing. The Spirit of God that brings them to this Kingdom, makes them willing to obey God there, and gives them pleasure in that obedience, by shedding abroad the love of God in their hearts. They that are not a willing people, belong not to Christs Kingdom, but to the world.

[Page] 3. By this Forceable Reformation, human Institution is set 3. Humane institution is set up. up; for the power of the world reforms by the prudence of the world: and men never use human power in the Church, but they first make human laws in it; and human laws are the rule of human power. And so by this means, the authority of men, is made to have power, not in the things of men, but in the things of God: which is the great dishonour of God and his Authority.

4. It brings men into blind obedience and makes them obey what is commanded on pain of punishment, though they 4. It brings men into blind obedience. know not whether it be right or wrong; with the Word, or against the Word: So that a man shal say, that which I do I am constrained to do, and therefore I do it because I am constrained.

I read in Frithes Answer to the Bishop of Rochester, that a youth being present at his fathers burning, the officers seeing him, resolved to examine him also, to try if they might find him a Sectary or an Heretick: but the youth dismayed at the sad fight of his fathers death, and fearing the like end himself, being asked of one of them, how he beleeved? Answered, Sir I beleeve even as it pleaseth you. And so the more outward and violent power is used upon men, the more of this kind of faith and obedience you shal have: When men shal see prisons, and banishments, and losse of goods, and death, walking up and down the Kingdom for the Reformation of the Church, you shal at last have men say, Sirs, we wil beleeve and do, even as it pleaseth you: We wil beleeve as the State pleaseth, or we wil beleeve as the Counsel pleaseth; And let them make what confession they wil, we had rather beleeve them, then indure them.

And thus by fear and punishment may men be brought to say and do that which they neither beleeve nor understand: and how acceptable such popish faith and obedience is unto God, all spiritual Christians know, and every mans conscience, me thinks, should be convinced.

5. It makes men Hypocrites and not Saints; for it forceth 5. It makes Hypocrites. the body, and leaves the heart as it was; for the heart cannot be [Page] forced by outward power, but by the Inward efficacy of the truth▪ Now the hearts of men being corrupt, what are all outward duties, they are forced to, but so much Hypocrisie? So that forceable Reformation makes only Hypocrites and gilded Sepulchres, putting a form of godlinesse, upon the outward man, when there is no power of godliness in the innerman, but a power of ungodlinesse.

That Reformation with which the uncleanesse of the heart stands, is none of Christs Reformation.

VVhat is the Reformation of the outward man, when the heart is ful of Atheism, Ignorance of God, Adultery, Pride, Murder, &c. and all the corruptions of Nature? Cal you this a Reformation of the Church of Christ? This Reformation makes none Saints, but all Hypocrites, forcing mens actions contrary to their natures.

6. It causes disturbances and tumults in the world; when 6. Causes Disturbances. men are forced by outward power to act against their inward principles in the things of God, what disturbances and tumults this hath bred in States and Kingdoms who knows not? So that they that lay hold on the power of men, and go about to Reform hearts and consciences, by outward violence, are never the cause of Reformation, but always of tumult: And this renders the cause of the Gospel grievous & odious to the world, rather then c [...]mmends it. And therefore, let all that love the Gospel of Christ, abstain from outward violence; for they that use the sword in this kind, shal in the end perish by the sword.

A man when he sins not against the State, may justly stand for his State-freedom; and to deprive a man of his State-Liberties for the Kingdom of Christs sake, as it causeth disturbances in the world, so let any man shew me any such thing in the Gospel.

7. Christ useth no such outward force himselfe, for hee is 7. Christ useth no such outward force. meek and lowly in Spirit; and not boysterous and furious in the flesh. And it was foretold of him he should not strive, nor cry, nor lift up his voyce in the streets to cal in outward and secular [Page] ayd, power. He never used the power of the world, but did all by the power of the Word; even his very punishments and distructions, he executes by the Word; He shal smite the earth with the rod of his mouth, and with the breath of his lips he shal slay the wicked: And Antichrist himself, his greatest Enemy, he destroyes by the Spirit of his mouth, and the brightnesse of his coming.

2. Neither did Christ command his Apostles to use any such outward power, but he sent his Disciples to preach, and bid 2. Neither commanded his Apostles. them say into what house soever they entred, Peace be to this house; and if men would not receive peace and the doctrine of peace, not to force them, but to depart thence, and to shake off the dust of their feet as a witnesse against them, that they had been there, according to the wil of Christ and the Father, and offered them mercy and salvation, which they refused. And this is all that the Ministers of the Gospel can do to any that refuse their doctrine, and not to go to the secular Magistrate to ask power to punish them, or imprison them, or sel their goods, as is now practised in some parts of the Kingdom, even upon the Saints: and if men be wicked, is it not misery enough for them to refuse eternal life, except also they inflict on them Temporal death? Is it not misery enough for men to refuse the good things of heaven, except they also deprive them of the good things of this present life? and yet as Luther said of the Clergy, Quando non invocat brachium seculare? & morte utraque terrat mundum: When doth it not cal upon the secular power, and terrifies the world with both deaths? Surely Christ and the Word approved not these ways. For, Math. 18. Christ imposeth no other punishment on them, that would not hear the Church, then that he should be reckoned as a heathen; and Paul, Titus 3. Teacheth us after once and twice admonition to avoyd an Heretick, but not to imprison him, or kil him, or banish him: and again they that do these things shal not inherite the Kingdome of God; and again, he that beleever not shal bee damned; but not one word of outward or corporal punishment in all the Gospel.

[Page] 3. Yea Christ reproveth his Disciples, for discovering such a spirit of tyranny as to punish men for not receiving him, Luk. 9. when the Apostles of a Prelatical and Antichristian Spirit, in that particular, desired fire to come down from heaven upon them, that would not receive him, Christ did severely rebuke them, saying, Ye know not of what spirit ye are, not of Christs Spirit, which is meek, but of Sathans, who was a murderer from the beginning, and of Antichrists, his first begotten in the world: and he adds, the Son of man came not to destroy mens lives, but to save them; and therefore to go about to turn the Gospel, not to save mens lives, but to destroy them, and so to change Christ himself from a Saviour into a Destroyer, this is Antichrist Triumphant.

All these things shew that worldly power hath no place at all in the Reformation of the Gospel.

Now I should have proceeded here to answer some Objections, as namely:

1. That of Luke 14. compel them te come in: this, I forgetting, 1. Object. named not.

May a Christian then live as he list?

No by no means; for he hath the Word and Spirit in him, to 2. Object. Answ. keep him from living as he list; and he knows that no man in Gods Kingdom may live as he wils, but as God wils.

But would you have no Law? 3, b ject. Answ.

No Laws in Gods Kingdom, but Gods Laws; and these are a thausand times better then all th [...] Laws of men: and they are these three:

The Law of a new nature.

The Law of the spirit of life that is in Christ.

The Law of love.

But would you have no Government? 4. Object. Answ.

Yes, but the government of Christ the Head, and the Holy Ghost the Spirit, in and over the Church the body. They that would govern the faithful the Members of Christs own body, [Page] make themselves the head of those Members; and so Antichrist may as wel be found in a combination of men, as in one single person.

But would you have no Order?

Yes, the best that is; even such an Order as is in the body of 5. Obj. Answ. Christ; where every Member is placed by Christ, and none by itself; The Order of the spiritual Church is a spiritual Order, and not a carnal.

But would you have sin suffered?

No, but more truly and throughly destroyed, then any power 6. Obj. Ans. of the world can destroy it; even by the Spirit of judgment and burning.

But would you have sinners suffered?

No, but punished more severely, then any powers of the world 7. Obj. Answ▪ can punish them; For he shal smite the earth with the rod of his mouth, and with the breath of his lips he shal slay the wicked.

And as for those that are outwardly wicked, the Magistrate is to keep them in order, for the quiet of the State, he having power over their persons, estates, and lives.

I should also have proceeded to the next thing▪ The advantages of such a Gospel Reformation where it is wrought; together with the Ʋses: but because I would not be over long, I passe by these things, and so proceed no farther in this Discourse.

But being brought hither by an unexpected providence, I shal crave liberty to speak a few words to you in the behalf of two Kingdoms, that is, this Kingdom and Gods.

1. That which I have to request of you for this Kingdome, is, that you would regard the oppression of the poore, and the sighing of the needy: Never was there more injustice and oppession in the Nation then now; I have seen many oppressed and crushed, and none to help them. I beseech you consider this with all your hearts, for many who derive power from you are great appressors. And therefore I require you in the name of God, to discharge the trust that God hath put into your hands; and so to [Page]defend the poor and fatherlesse, to do justice to the afflicted and needy, to deliver the poor and needy, and to rid them out of the hands of the wicked; This is your businesse, discharge your duty: if you wil not, then hear what the Lord saith, Psa. 12. 5. for the oppression of the poor; for the sighing of the needy, now wil I arise saith the Lord: and Gods rising in this case, would prove your ruine. If you wil not do Gods work in the Kingdome which he hath cal'd you too, he wil do it hnmself, without you; as it is written, He shal deliver the needy when he cryeth, the Psal. 72. 12. poor also; and he that hath no helper; he shal save their souls from deceit and violence; the common evils of the times. And this is all that I have to say for this Kingdom.

2. I have a few more things to say touching Gods Kingdom; 2. Gods Kingdome. and the first is this.

1. That as Christs Kingdom, and the Kingdoms of the world are distinct, So you would be pleased to keep them so; not mingle them together your selves, nor suffer others to do it, to the great prejudice and disturbance of both.

2. That you would be pleased to think that Christs Kingdom (which is not of this world) hath sufficient power in it self to mannage all the affairs of it, without standing in need of any ayd or help from the world; Seeing the power of man is of no place or use in the Kingdom of God, which is not a Temporal, or an Ecclesiastical Dominion, but a Spiritual.

3. That you would suffer, the little stone of Christs Kingdom to be hewen out of the Mountain of the Roman Monarchy, whereof this Kingdome is a part, without hands, even by the power and efficacy of the word and spirit; seeing the hands of men cannot help but hinder this work which is to be done without hands: And that your might, and your power would please to let God do this work of his without might and without power, and by his Spirit only.

4. That you would be pleased to suffer the assemblings of the Saints, both publikely and privately, as occosion serves, seeing this can be no prejudice to the State, but a great advantage; in as much as they meet peaceably and make no tumults, [Page] and in their assembling pray for the peace and welfare of this divided and distracted Kingdome. And also, that you take heed of scattering those Churches, that meet in the Name and Spirit of Iesus Christ, (which are Christs own gathering tog [...]ther, least Christ so scatter you abroad that you never be gathered together again.

5. That you take heed you do nothing to the prejudice of the faithfull, Gods own people; as he hath warned you by the Spirit, saying, Touch not mine anoynted and do my prophets no harm; This place hath been miserably mistaken: for the Kings of the earth and the Clergie have shared it between themselves, whereas indeed it belongs to neither, for Gods anoynted are the faithfull that are anoynted with the Spirit, the oyle of God, and so are anoynted as Christ was anoynted. And these anoynted ones, are the Lords Prophets, and the Lord hath no Prophets but such as are anoynted with the Spirit. Thus Christ was made the Lords Prophet, The Spirit of the Lord is upon me, for he hath anointed me to preach the Gospell; and thus are all his Brethren made Prophets; being fellows with him in his Unction. And therefore take heed how you meddle with the Lords anoynted ones, and with the Lords Prophets; for as it is said, He suffered no man to do them wrong, yea he even reproved Kings for their sakes, saying, Touch not, &c. So the Lord hath still the same care of the same people, and will suffer no man to do them wrong, but will reprove Kings and Parliaments, and Kingdomes, and Cities, and Counties, and Committees, he will reproove them all for their sakes, and say, Touth not mine anointed and do my Prophets no harm: for they rhat are anoynted with the Spirit are the flesh of Christ, and the Prophets of God, and therefore touch them and harm them a [...] your own perill. It grieves me to see the rest of the Kingdome touching these anoynted ones of God, and doing harm to these his Prophets, abusing, and spoyling and imprisoning them; It would gr [...]ve me much more if I should see you doing the same, for this would bring you as well as the Kingdome under Gods own reproofe, and the [Page] reproofe of God who can indure?

Sixthly, and lastly, Takeheed you do not hinder the free passage of the Gospell. When God hath put his Spirit into the hearts of men, take heed how you resist the Word in those mens mouthes; for the Word of God in the meanest instrument, can never be resisted, but will carry all before it, The Honour, Power, Dignity, Authority, Nobility, Magistracy, of the Kingdome, if they should once stand up to hinder the Word of God, the Word of God would carry them all before it.

And therefore it grieves me to see how the City, Country, Country Towns, Villages, do all rise up for rhe most part against the ministration of the Spirit, for this is a certain signe of the undoing of them all: God will suffer and indure any sin long but onely the contempt and opposition of the Gospel: but when men once rise up against the Gospel in the Spirit and Power of it, they are sure to be undone by it, and to be shattered all in peeces, for this brings swift Vengeance.

And therefore when I see the generality of the people of of all sorts, rise up against the Ministration of the Spirit (which God hath now in these dayes of ours, set up even in every County for salvation to his people, but for a stone of stumbling and a rock of offence to the rest) I am then exceedingly distressed and pained at the very heart for thee O England, and for all thy Cities, and Towns, and inhabitants; for thou that dashest against the Spirit in the Gospell, how shalt thou be dashed in peeces thy selfe, and there shall be no healing for thee?

I could hope for Peace again and good dayes▪ suddenly in this Kingdome but for this sin of the contempt and opposing the Gospel, and this makes my hopes, even at an end; and the day of my feare, is come forth upon me.

But oh you honourable and beloved Christians, let not your soul enter into those mens secrets, neither yet walk in their open and publike wayes; for ruin and destruction are in their pathes, and the way of peace they shall never knnw, seeing [Page] God is about to enter into controversie withall flesh, for their rising up against the Ministration of the Spirit. And therefore be Wise here I beseech you, that in the shattering of the Nation (if there be no remedy) you may be kept together as a blessed remnant and a hopefull seed of the following geneation.

To Conclude.

Honourable and Worthy, we will be willingly contented, to do and suffer all things with you; we will cheerfully run through honour and dishonour with you; fame and infamy; gaine and losse, trouble and quietnesse, War and Peace, life, and death; and do desire to reserve nothing to our selves, Nisi unicum verbum domini, but onely the Word of God, in its own purity and liberty, to preach it, and to publish it, and to professe it, and practise it for the glory of God and his only begotten Son and for the good of his Kingdome and this Kingdome.

And thus much unto you from the Lord.

A REPLY To Mr. LOVE'S Contradictions.

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Sir,

BEcause I would not wrong you in any measure in what you said, I went to one who took your Notes in short-hand; and hee gave mee what I here set down for yours, which I well remember are the things you then spake, for the substance of them: To which I give you this following Reply.

Mr. LOVE.

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

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Reply.

I taught indeed, That the Kingdome of Christ is a spirituall kingdome, and the Reformation of it is answerable; and that Christ himselfe, who is the Lord, the Spirit, is the Reformer of this spirituall kingdome by his word and Spirit: but little thought that any man would have been so blind or worse, as to have affirmed, the preaching of this spirituall 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, and in all the Churches of the saints no Reformation at all? How durst you affirm this Mr. Love?

Mr. LOVE.

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

Reply.

Yet I said plainly enough, When the heart is reformed, all is reformed; and Gospel Reformation, though it begins in the inward man, ends in the outward. Did you Sir, accuse mee rightly then or no?

Mr. LOVE.

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

Reply.

I had rather the whole Covenant were raced 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.

[Page] Again, if the thing be truly considered, it will appear, that you are more against the Covenant then I: for the Covenant engages us to reform according to the word of God; but you (it seems) would reform without, yea against the word, with outward and secular power; which you will not suffer in the Magistrates hands neither, but will needs have it in your own.

Mr. LOVE.

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

Reply.

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

Mr. LOVE.

To cry down all kinde of Government under heartgovernment; and all Reformation as carnall, because you have the Civil Magistrates hand to it, is against that place of Paul, 1 Tim. 2. 2. Pray for Kings, and all that are in authority; that we may lead a quiet and a peaceable life in all godlinesse and honestie.

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Reply.

Well argu'd now indeed. Babes and sucklings, you shall come forth and answer this Master i [...] Israel.

The sense of this place is evidently this; That Christians should pray for Kings & Governors, that God would so incline their hearts, that whilest we 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 kingdom of God. And what one drop can Mr. Love squeeze out of this Scripture to cool the tip of his tongue? For the meaning is not, That the Magistrate should inforce godlinesse; but protect us in godlinesse.

Mr. LOVE.

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

Reply.

Good Sir, Ascribe not your own work to [...]r hands. The justling out the Magistrate, have you not made it the chief part of your businesse now for a long while together? and are you not still so diligently acting it every day, that now you think your work is in some forwardnesse, and you are pretty well able to deal with him? And now because you would not be mistrusted your selves, you publickly slander us with it. Wee see cleerly thorow all your slender disguises.

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Mr. LOVE.

Ezra was of another mind, Ezra 7. 26. Whosoever will not do the Law of thy God, and the Law of thy King, let Iudgement 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 mark then: This was part of the Decree of Artaxerxes, a King of the Nations, touching the Jewes, for the rebuilding of the material Temple; That they should have liberty to do it, and not be molested in the doing of it, but should have what assistance the State could afford. The Decree was this: Ezra 7. 13. I make a Decree, That all they of the people of Israel, and of the Priests and Levites in any Realm, which are minded of their own free will, to go up to Jerusalem, go with thee; For asmuch as thou art sent of the King and his seven Councellors, to enquire concerning Iudah and Ierusalem, according to the Law of thy God that is in thy hand, &c. And ver. 21. [...] Artaxerxes the King do make a Decree to all the Treasurers beyond the River, That whatsoever Ezra the Priest shall require of you, it be done speedily unto two hundred Talents of silver. And then, ver. 26. follows; Whoever will not do the law of thy God, and the law of thy King, Let him be so and so punished, as you have heard.

1. Here then you see, That Artaxerxes made no decree to inforce all the Jewes to go build; but as the Text saith, Those that were minded of their own free will. See you not here, that even a King of the Nations thought it unreasonable to force any man to go to build [Page] Gods material house, against his will.

2. And secondly, you see, How he gave them no lawes how to build, but permitted them to do it, according to the law of their God that was in their hands.

3. And thirdly, you see, How he deterred any from hindering them from this work, upon pain of death, banishment, &c.

Do you not perceive now by this time, how you then deceived the people, by giving them the letter of the Word, without the true sense of it, as Satan dealt with Christ in his temptations? Such Sermons bring an Houre of Temptation upon the people.

This then is the force of the place:

1. First, That the Magistrate may make a Decree, for all that are minded of their own free will, to build the Spiritual Temple of Jesus Christ, and to gather up into a Communion of Saints.

2. Secondly, That he ought to permit this to be done, according to the law of our God that is in our hands, or rather according to the law of the Spirit of life▪ that is in our Hearts; and not to inforce upon us any Clergy constitutions.

3. And thirdly, That he may deterre you, and the rest of the Kingdome that are of the like minde, from resisting and bindering this work, which hath its authority from Heaven. That so the Saints (the Kingdome of Christ) may pray for the Magistrate, and Christ (the King of Saints) may blesse the Magistrate, and make him prosperous. And pray now what is all this to your purpose?

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Mr. LOVE.

If it was good in your Hearts to think to Reform; its much better to do it.

Reply.

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

Mr. LOVE.

You need not fear losing a Party.

Reply.

Yea, but how if God be in that Party? What then, sir? Is it not better keeping a little, poor, despised Party, that hath GOD in it; then a great and numerous Party, without God?

Again, Did you preach before the Parliament, to make or cast off parties? Doth this appertain to the mysterie of Christ and the Father? Reader, These 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 blood than their Predecessors have done.

Mr. LOVE.

Reformation is no forcing Conscience, it meddles not with Conscience, it restrains 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 Practice.

Reply.

Does not your Reformation meddle with Conscience, Mr. LOVE? Did you speak this of your self, at randome, as the rest, or is this the sense of your Brethren? And doth your Reformation only restrain outward[Page]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 yoaks 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 Mayor, Aldermen, and Common-Councel. See you not yet, Oh ye Powers of the World, how the Ecclesiastical Powers would [...]a [...] you out?

And for your Iesuite, Did you ever hear me say or hint, That the Magistrate should not restrain and punish outward wickednesse? I wish therefore you would unriddle your selves, and tell truly, if you dare, how far you would limit the Magistrate, and inlarge your selves upon the outward man.

But certainly, if the Magistrates power hath under it the whole outward man, as indeed it hath: And if Christs power have under it, the whole inward man, as indeed it hath; what place then (I pray) is there left for your Ecclesiastical power, when the outward and the inward man are disposed of before? Sure, when the Magistrate takes his own proper power to himself, and Christ his own proper power to himself; your power will be found to have no place, either in the Worlds Kingdom, or GODS; but you must find out some third place for it; for I will assigne you none, left you prove too angry.

[Page]

Mr. LOVE.

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

Reply.

Truly Sir, when God shall make you a New Creature, you will be glad of New light; for behold (saith God) I make all things New, even the light as well as the creature: the Old light will serve the Old man wel enough.

And for the Spirits reproving the Angel of the Church, for suffering false and erroneous Teachers; doth this prove as you undertake that the Angel of the Church had or exercised, civil and secular power in the Church of Christ? You erre not understanding the Scriptures; for then any thing is suffered in the Church, when it is not reproved and condemned by the Word; the Word of truth, taught and published in the Church, will suffer no errour there; but you understand this suffering, of outward and violent power. Do you not remember, that I said at the beginning, that the carnal Church understands the whole Scriptures carnally?

Mr. LOVE.

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

Reply.

Truly, such a Sermon as mine might have been preached at Amsterdam, or any where else where [Page] the Gospel hath free passage: and such a Sermon as yours might have been preached at Rome, or any where else where the precious Word of GOD is under restraint, and Ecclesiastical power exalts it self, both above the power of the Word, and the power of the Nation. Your Sermon savours as ill to the Faithfull, as mine to the World.

Many other weak, passionate, inconsiderate, erronious things, fell from Mr. LOVE, neither worth the troubling the Reader with, nor my self; and so they may perish and rot in their own grave (if they will) for they shall never receive a Resurrection from me.

And now at the close of all, I desire the Reader to observe the difference between our Enemies and our selves, in this great point of Authority and Iurisdiction, which is this: That We exalt Iesus Christ alone in the spiritual Church; and attribute to the Magistrate, his full power in the world; But they exalt themselves in Christs stead, in the Church; and set under their feet the Magistrates power in the world. And this is so evident, that there is some apcration of Satan, more or lesse, upon him that sees it not.

FINIS.

‘—Praesens malejudicat aetas, Iudicium melius, Posteritatis erit.’

[Page]

Information about this book

Title statement

Right reformation: or, The reformation of the church of the New Testament, represented in Gospell-light. In a sermon preached to the Honourable House of Commons, on Wednesday, November 25. 1646. Together with a reply to the chief contradictions of Master Love's sermon, preached the same day. All published for the good of the faithfull, at their desire. / By William Dell, minister of the Gospel, attending on his Excellency Sir Thomas Fairfax.

Dell, William, d. 1664.

Edition statement

1646

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A82317

ID [STC]

Wing D927

ID [STC]

Thomason E363_2

ID [STC]

Thomason E363_3

ID [STC]

ESTC R201227

ID [EEBO-CITATION]

99861758

ID [PROQUEST]

99861758

ID [VID]

130548

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A82317)

Transcribed from: (Early English Books Online ; image set 130548)

Images scanned from microfilm: (Thomason Tracts ; 58:E363[2] or 58:E363[3])

Source

— Right reformation: or, The reformation of the church of the New Testament, represented in Gospell-light. In a sermon preached to the Honourable House of Commons, on Wednesday, November 25. 1646. Together with a reply to the chief contradictions of Master Love's sermon, preached the same day. All published for the good of the faithfull, at their desire. / By William Dell, minister of the Gospel, attending on his Excellency Sir Thomas Fairfax., Dell, William, d. 1664..

Extent

[16], 42 p.

Printed by R. White, for Giles Calvert, at the Black-spred-Eagle, near the West end of Pauls.,. London, :: 1646.. (In two parts. Part 2, "A reply to Mr. Love's contradictions", has a caption title; pagination and register are continuous; Love, in his "Short and plaine animadversions" (Wing L3174) calls this part "an unlicensed pamphlet".) (Part 2 = Thomason E.363[3].) (Reproduction of the original in the British Library.)

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