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.

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: 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

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 di∣scerner 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 preach∣ing, saying, I will publish the decree whereof the Lord hath said unto me, Thou art my Son, this day have I begotten thee. And a∣gain, 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 Re∣deemer, 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 Disci∣ples 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 Ar∣mies: but sent forth poor, illiterate, mechanick men, and on∣ly 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,

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 subje∣ction 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 re∣forms truly and indeed; all other power reforms but in appear∣ance. 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 on∣ly 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 Refor∣mation 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 Refor∣mation 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 crea∣tures; but will needs be calling in the power of the world,

and rest and rely on that, for this work, as if the power of the word were not sufficient. But let such men know, that if the power of the word, will not reform men; all the power of the world will never do it. And therefore well said Luther, Prae∣dicare, 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 reforma∣tion of his Kingdome with it; and that as it is sufficient to re∣form the Church, so you would be pleased to think it suffici∣ent; 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; 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, 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.

And so the word dwelling in the flesh, reforms the flesh, and it dwels in us through faith, and faith is wrought by the Go∣spel.

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, be∣cause 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 Go∣spel 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 chan∣ging men into Gods Image, and so there can be no true Refor∣mation.

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

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 Spi∣rit are alwayes joyned: and therefore saith Christ, The words that I speak are spirit and Life, that is, they come from the spi∣rit 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 there∣fore 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 ta∣king 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 mor∣tified 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 founda∣tion 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, here∣fie, and humane doctrines in the Church of God, that is, the people built on Christ, shal not be by Laws of States, or Con∣stitutions 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 spiri∣tual, heavenly, holy, meek, good, loving, &c.

And thus the Spirit reforms indeed: When the Spirit is pou∣red 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 Can∣ses.

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 Gos∣pel by preaching peace. And therefore it is most unbeseeming the gospell, to do any thing rashly and violently, for the ad∣vancement thereof: for the gospell of peace is not to be advan∣ced by violence; and therefore violent Reformers live in con∣tradiction 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.

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 out∣ward 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 tou∣ching 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 Au∣thority.

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 constrai∣ned.

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 be∣leeve even as it pleaseth you. And so the more outward and vio∣lent power is used upon men, the more of this kind of faith and obedience you shal have: When men shal see prisons, and ba∣nishments, 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 plea∣seth you: We wil beleeve as the State pleaseth, or we wil be∣leeve as the Counsel pleaseth; And let them make what confes∣sion 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 Sepul∣chres, 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 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-Li∣berties for the Kingdom of Christs sake, as it causeth distur∣bances 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 Magi∣strate 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 e∣nough for them to refuse eternal life, except also they inflict on them Temporal death? Is it not misery enough for men to re∣fuse 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 ba∣nish 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 Objecti∣ons, as namely:

1. That of Luke 14. compel them te come in: this, I forget∣ting, 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 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?

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 wic∣ked.

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 advan∣tages of such a Gospel Reformation where it is wrought; toge∣ther with the Ʋses: but because I would not be over long, I passe by these things, and so proceed no farther in this Dis∣course.

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 oppes∣sion 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 hnmself, 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 with∣out 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 advan∣tage; 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 to∣g••ther, least Christ so scatter you abroad that you never be ga∣thered 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 peo∣ple, and will suffer no man to do them wrong, but will re∣prove 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 Pro∣phets 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

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 instru∣ment, 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 a∣gainst 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 shat∣tered 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 excee∣dingly distressed and pained at the very heart for thee O Eng∣land, 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 hea∣ling 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 there∣fore 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 gene∣ation.

Notes

• 1. The Word.
• The Gospell Reformes.
• 1. Works faith.
• 2. Communi∣cates Righte∣ousnesse.
• 3. Shews Christ.
• 2.
• The second meanes Christ useth to re∣form the Chureh with∣all.
• 2. All errours.
• Object.
• Answ.
• 1. Unbeseeming the Gospel.
• Though the truth carry its evidence in it self, and the Word of God is greater then all the testimo∣nies of men; yet for their sakes that are weak, I have in∣serted the judg∣ments 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 ever∣titur. Polan.

  —This Charls to whom Leo gave the title of the most Christian King, was a great con∣querer, 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, ni∣hil morantes vocem Christi, regnum meum non est de hoc mundo, ex Ecclesia, Politi∣am 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 go∣vern 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 influ∣ence 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.
• 2. Unsutable to Christs King∣dome.
• Isa. 11. 9.
• Isai. 60. 18.
• 3. A willing peo∣ple. Psal. 110. 3.
• 3. Humane in∣stitution is set up.
• 4. It brings men into blind obedience.
• 5. It makes Hy∣pocrites.
• 6. Causes Di∣sturbances.
• 7. Christ useth no such out∣ward force.
• 2. Neither com∣manded his Apostles.
• 1. Object.
• 2. Object. Answ.
• 3, b ject. Answ.
• 4. Object. Answ.
• 5. Obj. Answ.
• 6. Obj. Ans.
• 7. Obj. Answ▪
• Psal. 72. 12.
• 2. Gods King∣dome.