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 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 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 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 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 First God hath committed the care of the Churches Reformation 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 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 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 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 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 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
own likenesse as fire changeth the Iron into its own likenesse and takes us up into all its own vertues 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 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 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 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 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 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 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 May not the Spiritual Church of Christ be Reformed with worldly and secular power Ans. I answer by no means and that for these Causes 1. Forceable Reformation is unbeseeming the Gospel for the Gospel is the Gospel of peace and not of force and fury Civil-Ecclesiasticall reformation reforms by breathing out 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
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 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 named not May a Christian then live as he list No by no means for he hath the Word and Spirit in him to keep him from living as he list and he knows that no man in Gods Kingdom may live as he wils but as God wils But would you have no Law No Laws in Gods Kingdom but Gods Laws and these are a thausand times better then all the Laws of men and they are these three The Law of a new nature The Law of the spirit of life that is in Christ The Law of love But would you have no Government 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 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 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 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 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 Vses 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 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 himself without you as it is written He shal deliver the needy when he cryeth the 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 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
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 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 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 leaâ—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 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 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 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 their own not according to the sense of the Spirit but according to the sense of the flesh And thus was Antichrists kingdome 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 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 Vntill 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imposed on them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} untill the time of Reformation In which words the Apostle shews the imperfection of 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 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 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 Vntill 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 it that is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the time of Reformation For our more orderly proceeding in this point 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 Vse The first Generall What true Gospel Reformation is and how qualified 1. What it is It is the mortiying destroying and utter 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 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 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 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 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 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 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 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 handsomâ—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 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 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 as the man it reforms all sin whatsoever I will turn my hand upon thee saith God by this Gospel Reformation and will 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 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
christianity doth all by the power of the Anoynting but Anti-christianity doth all by the power of the world 2. Forceable Reformation is unsutable to Christs Kingdom 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 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 and what needs outward power to force a people made willing 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 3. By this Forceable Reformation human Institution is set 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 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 the body and leaves the heart as it was for the heart cannot be forced by outward power but by the Inward efficacy of the truth Now the hearts of men being corrupt what are all outward duties they are forced to but so much 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 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 câ—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 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 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 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
the assemblings of the Saints both publikely and privately as occasion serves seeing this can be no prejudice to the State but a great advantage in as much as they meet peaceably and make no tumults and in their assembling pray for the peace and welfare of this divided and distracted 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 togâ—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 aâ— 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 grâ—â—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 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 the 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 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 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. 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