CHAPTER VIII.

THAT MR COLEMAN DOTH GREAT VIOLENCE, BOTH TO HIS OWN WORDS AND TO THE WORDS OF OTHERS WHOM HE CITETH.

The reverend brother hath offered extreme violence to his own declaration, of which let the leader now judge, comparing his declaration with his interpretation.—

Declaration

For much of what is reported of my sermon I utterly deny, and refer myself to the sermon itself, for what I have acknowledged to be delivered by me, although it is my judgment, yet because I see it hath given a great deal of offence to this Assembly and the reverend Commissioners of Scotland, I am sorry I have given offence in the delivery thereof; and for the printing, although I have an order, I will forbear, except I be further commanded. THO. COLEMAN.

Interpretation

It is a truth, and a Scripture truth, which I have delivered, and because I see a scripture truth hath given offence to the Commissioners of Scotland, &c. I am sorry. This must needs be the sense; I am sure this was the sense intended, Male Dicis, Maledicis, p. 18.

Surely if such Orleans glosses be admitted upon men’s declarations, signed with their hands, and if he who hath subscribed himself sorry that he hath given offence in the delivery of such a doctrine, shall be allowed to expound himself thus; that he meant he was sorry others had taken offence at a Scripture truth, that is, he was sorry for our fault, not for his own. I know not how men shall trust one another’s declarations, or how we can practically, as well as doctrinally, confute the Jesuitical equivocations and mental reservations. And if this must needs be the sense which now the reverend brother gives, and was the sense intended, why saith he that he did publicly recal that declaration? He might make a revocation of it, in the sense wherein I understood it: but how could he make a revocation of it as himself understood it, and as he saith the sense must needs be? Was this his sorrow for our taking offence at a Scripture truth, a sorrow to be sorrowed for? Why did he not rather make a second declaration the next day interpreting the former? And whereas he thinks that his revocation ought to have been mentioned together with his declaration, because the whole truth is to be told as well as the truth, his own heart knows that he himself hath not told the whole truth, for he could tell much more if he pleased, how he was brought upon the business, and particularly upon that revocation. Why will he challenge others for not telling the whole truth, when himself doth it not? I should have thought that this revocation was neither here nor there as to the point of scandal, for proof whereof his declaration was brought; and that, as it was not to the business in hand, so it might rather serve for impairing his credit than for anything else. But seeing himself thinks it more for his credit to tell the world of his saying and unsaying, declaring and undeclaring, let him be doing.

In the next place, Will you see how much violence he offereth to divines whom he citeth? I had cited plain and full testimonies of the Zurich divines, showing that Gualther expounds 1 Cor. v. all along of excommunication; that Bullinger holds excommunication to be instituted by Christ, Matt. xviii.; that Aretius saith God was the author of excommunication in the Old Testament, and Christ in the New, all which see in Nihil Respondes, p. 32.

The reverend brother, notwithstanding of their plain testimonies, speaking for me and against him in the main controversy between him and me, doth still allege that they are for him, not for me, Male Dicis, p. 23, yet he doth not so much as offer any answer to their testimonies by me cited, only he bringeth three other passages of theirs, intimating that there may be a true church without excommunication; that they thought it not necessary where they lived; that they thought it hard, yea impossible—arduum nec non impossible—to introduce excommunication in those parts, by which citations the brother hath proved nothing against me, but confirmed what I said. Let him remember first, he himself makes the main controversy between him and me about the scriptural warrants of church censures, now in that they are clearly against him. Next Aretius, who thought it hard, yea impossible, to bring in excommunication at that time, saith also, Dabit posterior aetas tractabiliores forte animas,—peradventure the following age shall bring forth more tractable souls; and thereupon he adviseth not to despair of the restitution of excommunication. I cited also other testimonies to show that the Zurich divines did endeavour and long for the discipline of excommunication, though as things stood then and there, they did prudentially supersede the restoring of it where they lived, because of the difficulty and apprehended impossibility of the thing. If Mr Coleman will follow the Zurich divines he must change his tone, and quite alter the state of the question, and make it thus: Whether, as things now stand, it be expedient to settle excommunication in the church of England. Now if he makes this the state of the question, then he must make a revocation of that word, “I deny an institution, I assent to a prudence.” For the tables were turned with the Zurich divines; they assented to an institution; they denied a prudence; they held an affirmative precept for excommunication, but that it doth not bind ad semper, that the thing is not at all times, nor in all places necessary; that weighty inconveniences may warrant the superseding of it.

The reverend brother brings another testimony out of Aretius against suspension from the sacrament: “And further (saith he) for this grand desired power, suspension from sacrament, these are his words,” &c. A testimony three ways falsified: 1. Aretius speaks not at all in that place of the power or duty of church officers, of which suspension is a part, but he speaks of private Christians, and what is incumbent to them. 2. He speaks of separation, not of suspension from the sacrament; that a man is not bound to withdraw and lie off from the sacrament, because every one who is to communicate with him is not in his opinion a saint. 3. He speaketh against separation from both word and sacrament, because of the mixture of good and bad in hearing and in communicating; but scandalous sinners are invited to, not suspended from the hearing of the word, wherefore take Aretius’s(1358) words as they are, and then let the reverend brother consider what he hath gained.

What hath this now to do with church officers’ power of suspension from the sacrament?

Observe another testimony which he addeth out of Augustine, lib. de Fide, Excommunicatio debet supplere locum visibilis gladii, which he Englisheth thus: “Excommunication comes in only to supply the want of the civil sword.” But how comes in your only, Sir? Augustine saith no such thing. And when I have expunged that word, I must tell you farther, that I can find no such passage in Augustine’s book de Fide; but I find somewhat to this purpose in another book of his, which is entitled De Fide et Operibus, a book which he wrote against the admission of such persons to baptism, as being instructed in the faith, are, notwithstanding, still scandalous in their lives (which, by the way, will hold a fortiori, for the exclusion of notorious scandalous sinners from the Lord’s supper; for they who ought not to be admitted to the sacrament of initiation, ought much less to be admitted to the sacrament of confirmation). Now because divers scriptures speak of a mixture of good and bad in the church, Augustine takes there occasion to reprove those who abused these scriptures against the exercise of discipline and church censures, the necessity whereof he showeth to be the greater, because the magistrate doth not punish by death all such crimes as under the law were punished by death, as, namely, adultery, the scandal chiefly by him insisted upon. As for that passage concerning excommunication supplying the place of the sword,(1359) it plainly holds forth excommunication under Christian emperors and magistrates, for such they were at that time, so far it is from making against us. For these are the words which say no such thing as Mr Coleman would make them say: “And Phinehas the priest did thrust through the adulterous persons found together with the avenging sword;” which signified that it should be none by degradations and excommunications in this time, when, in the discipline of the church, the visible sword was to cease.

If the reverend brother had let me know where to find his other testimonies of Origen and Chrysostom, peradventure I had given him as good an account of them. Tertullian’s(1360) words which he citeth, Praesident probati seniores, I know very well where to find; and I know also, that if there be a passage in all antiquity against the Erastians, that is one. Which therefore I here offer as it is to be considered.

One instance more of his misalleging and perverting of testimonies. In the close, he citeth a passage of Mr Case’s sermon, Aug. 22, 1645. “He (Christ) is king of nations and king of saints. As king of nations he hath a temporal kingdom and government over the world,” &c., “and the rule and regiment of this kingdom he hath committed to monarchies,” &c. “Here is Erastianism (saith Mr Coleman, p. 38), a step higher than ever I or Erastus himself went. And I desire to know of Mr Gillespie, if he will own this as good divinity?” Yes, Sir, I own it for very good divinity; for my reverend brother, Mr Case, saith not that Christ, as Mediator, is king of nations, and hath a temporal kingdom in the world, and hath committed rule and regiment to monarchies or other lawful magistrates (which is the point that you and Mr Hussey contend for, being a great heterodoxy in divinity), but he saith of the Son of God, that he is king of nations, and hath committed rule to monarchies, which I own with all my heart. The distinction of the twofold kingdom of Christ,—an universal kingdom, whereby he reigneth over all things as God, and a special economical kingdom, whereby he is king to the church only, and ruleth and governeth it,—is that which, being rightly understood, overturneth, overturneth, overturneth the Erastian principles. Let Mr Coleman but own this distinction, and that which Mr Case addeth concerning the kingdom, which Christ, as king of saints (and so as Mediator), doth exercise both invisibly, in the conscience, and visibly, in the church: First, By conquering a people and visible subjects; secondly, By giving them laws distinct from all the laws and statutes of all the kingdoms and republics in the world, Isa. xxxiii. 22; thirdly, By constituting special officers in the church not only to promulgate these laws, Matt, xviii. 19, but to govern his people according to them, Acts xx. 28; Rom. xii. 8; 1 Cor. xii. 28; xiv. 32; fourthly, In that he hath commanded all his people to obey these ecclesiastical officers, Heb. xiii. 7, 17; fifthly, And hath appointed censures proper to this government, Matt, xviii. 17; 1 Cor. v. 13: I say, let Mr Coleman but own this doctrine of Mr Case, which was printed by order of the honourable House of Commons as well as his was, then we are agreed. And so much for this time.

THE END.

ONE HUNDRED AND ELEVEN PROPOSITIONS CONCERNING THE MINISTRY AND GOVERNMENT OF THE CHURCH.

ONE HUNDRED AND ELEVEN

PROPOSITIONS

CONCERNING

THE MINISTRY AND GOVERNMENT OF THE CHURCH.

BY GEORGE GILLESPIE,

MINISTER AT EDINBURGH, 1642

EDINBURGH:

ROBERT OGLE AND OLIVER AND BOYD.

M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, DUNDEE.

G. & R. KING, ABERDEEN. W. M’COMB, BELFAST.

HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., LONDON.

1642.

REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.

1844.

Act approving Eight general Heads of Doctrine against the Tenets of Erastianism, Independency, and Liberty of Conscience, asserted in the One Hundred and Eleven Propositions, which are to be examined against the next Assembly.

Being tender of so great an engagement by solemn covenant,—sincerely, really, and constantly to endeavour in our places and callings, the preservation of the reformed religion in this kirk of Scotland, in doctrine, worship, discipline, and government, the reformation of religion in the kingdoms of England and Ireland, in doctrine, worship, discipline, and government, according to the word of God and the example of the best reformed kirks, and to endeavour the nearest conjunction and uniformity in all these, together with the extirpation of heresy, schism, and whatsoever shall be found contrary to sound doctrine: and considering, withal, that one of the special means which it becometh us in our places and callings to use in pursuance of these ends is, in zeal for the true reformed religion, to give our public testimony against the dangerous tenets of Erastianism, Independency, and (which is falsely called) Liberty of Conscience, which are not only contrary to sound doctrine, but more special lets and hinderances as well to the preservation of our own received doctrine, worship, discipline and government, as to the work of reformation and uniformity in England and Ireland. The General Assembly upon these considerations, having heard publicly read the one hundred and eleven following propositions, exhibited and tendered by some brethren who were appointed to prepare articles or propositions for the vindication of the truth in those particulars, doth unanimously approve and agree unto these eight general heads of doctrine therein contained and asserted, viz, 1. That the ministry of the word and the administration of the sacraments of the New Testament, baptism and the Lord’s supper, are standing ordinances, instituted by God himself, to continue in the church to the end of the world; 2. That such as administer the word and sacraments ought to be duly called and ordained thereunto; 3. That some ecclesiastical censures are proper and peculiar to be inflicted only upon such as bear office in the kirk; other censures are common, and may be inflicted both on ministers and other members of the kirk; 4. That the censure of suspension from the sacrament of the Lord’s supper, inflicted because of gross ignorance, or because of a scandalous life and conversation, as likewise the censure of excommunication or casting out of the kirk flagitious or contumacious offenders, both the one censure and the other is warrantable by and grounded upon the word of God, and is necessary (in respect of divine institution) to be in the kirk; 5. That as the rights, power, and authority of the civil magistrate are to be maintained according to the word of God, and the confessions of the faith of the reformed kirks, so it is no less true and certain, that Jesus Christ, the only Head and only King of the kirk, hath instituted and appointed a kirk government, distinct from the civil government or magistracy; 6. That the ecclesiastical government is committed and entrusted by Christ to the assemblies of the kirk, made up of the ministers of the word and ruling elders; 7. That the lesser and inferior ecclesiastical assemblies ought to be subordinate and subject unto the greater and superior assemblies; 8. That notwithstanding hereof, the civil magistrate may and ought to suppress, by corporal or civil punishments, such as by spreading error or heresy, or by fomenting schism, greatly dishonour God, dangerously hurt religion, and disturb the peace of the kirk. Which heads of doctrine (howsoever opposed by the authors and fomenters of the foresaid errors respectively) the General Assembly doth firmly believe, own, maintain, and commend unto others, as solid, true, orthodox, grounded upon the word of God, consonant to the judgment both of the ancient and the best reformed kirks. And because this Assembly (through the multitude of other necessary and pressing business) cannot now have so much leisure as to examine and consider particularly the foresaid one hundred and eleven propositions; therefore a more particular examination thereof is committed and referred to the theological faculties in the four universities of this kingdom, and the judgment of each of these faculties concerning the same is appointed to be reported to the next General Assembly. In the mean while these propositions shall be printed, both that copies thereof may be sent to presbyteries, and that it may be free for any that pleaseth to peruse them, and to make known or send their judgment concerning the same to the said next Assembly.

A. KER.

PROPOSITIONS.

1. As our Lord Jesus Christ doth invisibly teach and govern his church by the Holy Spirit; so in gathering, preserving, instructing, building and saving thereof, he useth ministers as his instruments, and hath appointed an order of some to teach and others to learn in the church, and that some should be the flock and others the pastors.

2. For beside these first founders of the church of Christ, extraordinarily sent, and furnished with the gift of miracles, whereby they might confirm the doctrine of the gospel, he appointed also ordinary pastors and teachers, for the executing of the ministry, even until his coming again unto judgment, Eph. iv. 11-13. Wherefore also, as many as are of the number of God’s people, or will be accounted Christians, ought to receive and obey the ordinary ministers of God’s word and sacraments (lawfully though mediately called), as the stewards and ambassadors of Christ himself.

3. It is not lawful for any man, how fit soever and how much soever enriched or beautified with excellent gifts, to undertake the administration either of the word or sacraments by the will of private persons, or others who have not power and right to call, much less it is lawful by their own judgment or arbitrement to assume and arrogate the same to themselves. But before it be lawful to undergo that sacred ministry in churches constituted, a special calling, yea beside, a lawful election (which alone is not sufficient), a mission or sending, or (as commonly it is termed) ordination, is necessarily required, and that both for the avoiding of confusion, and to bar out or shut the door (so far as in us lieth) upon impostors; as also by reason of divine institution delivered to us in the Holy Scripture, Rom. x. 15; Heb. v. 4; Tit. i. 5; 1 Tim. ii. 7.

4. The church ought to be governed by no other persons than ministers and stewards preferred and placed by Christ, and after no other manner than according to the laws made by him; and, therefore, there is no power on earth which may challenge to itself authority or dominion over the church: but whosoever they are that would have the things of Christ to be administered not according to the ordinance and will of Christ revealed in his word, but as it liketh them, and according to their own will and prescript, what other thing go they about to do than by horrible sacrilege to throw down Christ from his own throne?

5. For our only lawgiver and interpreter of his Father’s will, Jesus Christ hath prescribed and foreappointed the rule according to which he would have his worship and the government of his own house to be ordered. To wrest this rule of Christ, laid open in his holy word, to the counsels, wills, manners, devices, or laws of men, is most high impiety. But contrarily, the law of faith commandeth the counsel and purposes of men to be framed and conformed to this rule, and overturneth all the reasonings of worldly wisdom, and bringeth into captivity the thoughts of the proud swelling mind to the obedience of Christ. Neither ought the voice of any to take place or be rested upon in the church but the voice of Christ alone.

6. The same Lord and our Saviour Jesus Christ, the only Head of the church, hath ordained in the New Testament, not only the preaching of the word and administration of baptism and the Lord’s supper, but also ecclesiastical government, distinct and differing from the civil government; and it is his will that there be such a government distinct from the civil in all his churches everywhere, as well those which live under Christian, as those under infidel magistrates, even until the end of the world. Heb. xiii. 7, 17; 1 Tim. v. 17, 19; Rom. xii. 8; 1 Cor. xii. 28; 1 Thess. v. 12; Acts i. 20; Luke xii. 42; 1 Tim. vi. 14; Rev. ii. 25.

7. This ecclesiastical government, distinct from the civil, is from God committed, not to the whole body of the church or congregation of the faithful, or to be exercised both by officers and people, but to the ministers of God’s word, together with the elders which are joined with them for the care and government of the church, 1 Tim. v. 17. To those, therefore, who are over the church in the Lord, belongeth the authority and power, and it lieth upon them by their office, according to the rule of God’s word, to discern and judge betwixt the holy and profane, to give diligence for amendment of delinquents, and to purge the church (as much as is in them) from scandals, and that not only by inquiring, inspection, warning, reproving, and more sharply expostulating, but also by acting in the further and more severe parts of ecclesiastical discipline, or exercising ecclesiastical jurisdiction, even unto the greatest and weightiest censures, where deed is.

8. None that is within the church ought to be without the reach of church law, and exempt from ecclesiastical censures; but discipline is to be exercised on all the members of the church, without respect or consideration of those adhering qualities which use to commend a man to other men, such as power, nobility, illustrious descent, and the like: for the judgment cannot be right where men are led and moved with these considerations. Wherefore, let respect of persons be far from all judges, chiefly the ecclesiastical: and if any in the church do so swell in pride, that he refuse to be under this discipline, and would have himself to be free and exempt from all trial and ecclesiastical judgment, this man’s disposition is more like the haughtiness of the Roman Pope, than the meekness and submissiveness of Christ’s sheep.

9. Ecclesiastical censure, moreover, is either proper to be inflicted upon the ministers and office-bearers only, or with them common to other members of the church: the former consisteth in suspension or deposition of ministers from their office (which in the ancient canons is called καθαίρεσις); the latter consisteth in the greater and lesser excommunication (as they speak). Whatsoever in another brother deserveth excommunication, the same much more in a minister deserveth excommunication: but justly sometimes a minister is to be put from his office, and deprived of that power which by ordination was given him, against whom, nevertheless, to draw the sword of excommunication, no reason doth compel.

10. Sometime also it happeneth that a minister, having fallen into heresy or apostacy, or other grievous crimes, if he show tokens of true repentance, may be justly received into the communion of the church, whom, notwithstanding, it is no way expedient to restore into his former place or charge; yea, perhaps it will not be found fit to restore such an one to the ministry in another congregation as soon as he is received into the bosom of the church; which surely is most agreeable as well to the word of God (2 Kings xxiii. 9; Ezek. xliv. 10-14,) as to that ecclesiastical discipline, which in some ages after the times of the Apostle was in use.

So true is it that the ministers of the church are liable as well to peculiar as to common censures; or that a minister of the church is censured one way, and one of the people another way.

11. Ecclesiastical censure, which is not proper to ministers, but common to them with other members of the church, is either suspension from the Lord’s supper (which by others is called the publican’s excommunication), or the cutting off of a member, which is commonly called excommunication. The distinction of this twofold censure (commonly, though not so properly passing under the name of the lesser and greater excommunication) is not only much approved by the church of Scotland, and the synod now assembled at Westminster, but also by the reformed churches of France, the Low Countries, and of Poland, as is to be seen in the Book of the Ecclesiastical Discipline of the Reformed Churches in France, chap. 5, art. 9; in the Harmony of the Belgic Synods, chap. 14, art. 8, 9; in the canons of the general synod of Torn, held in the year 1597.

12. That the distinction of that twofold church censure was allowed also by antiquity, it may be sufficiently clear to him who will consult the sixty-first canon of the sixth general synod, with the annotations of Zonaras and Balsamon; also the thirteenth canon of the eighth synod (which is termed the first and second), with the notes of Zonaras; yea, besides, even the penitents also themselves of the fourth degree, or οἱ ἐν συστασεῖ, that is, which were in the consistency, were suspended from the Lord’s supper, though as to other things of the same condition with the faithful; for, to the communion also of prayers, and so to all privileges of ecclesiastical society, the eucharist alone excepted, they were thought to have right: so sacred a thing was the eucharist esteemed. See also, beside others, Cyprian, book 1, epist. 11; that Dionysius, the author of The Ecclesiastical Hierarchy, chap. 3, part. 3; Basil., Epist. to Amphilochius, can. 4; Ambrose, De Officiis, lib. 2, chap. 27; Augustine, in his book against the Donatists after the Conference, cap. 4; Chrysostom, hom. 83, in Matt.; Gregor. the Great, Epist., lib. 2, chap. 65, 66; Walafridus Strabo, Of Ecclesiastical Matters, chap. 17.

13. That first and lesser censure by Christ’s ordinance is to be inflicted on such as have received baptism, and pretend to be true members of the church, yet are found unfit and unworthy to communicate in the signs of the grace of Christ with the church, whether for their gross ignorance of divine things, the law, namely, and gospel, or by reason of scandal, either of false doctrine or wicked life. For these causes, therefore, or for some one of them, they are to be kept back from the sacrament of the Lord’s supper (a lawful judicial trial going before) according to the interdiction of Christ, forbidding that that which is holy be given to dogs, or pearls be cast before swine, Matt. vii. 6; and this censure of suspension is to continue till the offenders bring forth fruits worthy of repentance.

14. For the asserting and defending of this suspension there is no small accession of strength from the nature of the sacrament itself, and the institution and end thereof. The word of God indeed is to be preached, as well to the ungodly and impenitent, that they may be converted, as to the godly and repenting that they may be confirmed; but the sacrament of the Lord’s supper is by God instituted, not for beginning the work of grace, but for nourishing and increasing grace, and therefore no one is to be admitted to the Lord’s supper who by his life testifieth that he is impenitent, and not as yet converted.

15. Indeed, if the Lord had instituted this sacrament, that not only it should nourish and cherish faith, and seal the promises of the gospel, but also should begin the work of grace in sinners, and give regeneration itself as the instrumental cause thereof, verily even the most wicked, most unclean, and most unworthy, were to be admitted: but the reformed churches do otherwise judge of the nature of this sacrament, which shall be abundantly manifest by the gleaning of these following testimonies.

16. The Scottish Confession, art. 23. “But we confess that the Lord’s supper belongs only to those of the household of faith who can try and examine themselves, as well in faith as in the duties of faith towards their neighbours. Whoso abideth without faith, and in variance with their brethren, do at that holy table eat and drink unworthily. Hence it is that the pastors in our church do enter on a public and particular examination, both of the knowledge, conversation and life, of those who are to be admitted to the Lord’s table.” The Belgic Confession, art. 35:—“We believe also and confess that our Lord Jesus Christ hath ordained the holy sacrament of his supper, that in it he may nourish and uphold them whom he hath already regenerated.”

17. The Saxon Confession, art. 15:—“The Lord willeth that every receiver be particularly confirmed by this testimony, so that he may be certified that the benefits of the gospel do appertain to himself, seeing the preaching is common, and by this testimony, by this receiving, he showeth that thou art one of his members, and washed with his blood.” And by and by:—“Thus, therefore, we instruct the church, that it behoveth them that come to the supper to bring with them repentance or conversion, and (faith being now kindled in the mediation of the death and resurrection, and the benefits of the Son of God) to seek here the confirmation of this faith.” The very same things are set down, and that in the very same words, in the consent of the churches of Poland in the Sendomirian synod, anno 1570, art. “of the Lord’s supper.”

18. The Bohemian Confession, art. 11:—“Next our divines teach that the sacraments of themselves, or as some say, ex opere operato, do not confer grace to those who are not first endued with good motions, and inwardly quickened by the Holy Spirit, neither do they bestow justifying faith, which maketh the soul of man in all things obsequious, trusting and obedient to God; for faith must go before (we speak of them of ripe years), which quickeneth a man by the work of the Holy Spirit, and putteth good motions into the heart.” And after:—“But if any come unworthily to the sacraments, he is not made by them worthy or clean, but doth only bring greater sin and damnation on himself.”

19. Seeing, then, in the holy supper, that is, in the receiving the sacramental elements (which is here distinguished from the prayers and exhortations accompanying that action), the benefits of the gospel are not first received, but for them being received are thanks given; neither by partaking thereof doth God bestow the very spiritual life, but doth preserve, cherish and perfect that life; and seeing the word of God is accounted in the manner of letters patent, but sacraments like seals, (as rightly the Helvetian Confession saith, chap. 19), it plainly followeth that those are to be kept back from the Lord’s supper, who by their fruits and manners do prove themselves to be ungodly or impenitent, and strangers or aliens from all communion with Christ. Nor are the promises of grace sealed to any other than those to whom these promises do belong, for otherwise the seal annexed should contradict and gainsay the letters patent; and by the visible word those should be loosed and remitted, who by the audible word are bound and condemned: but this is such an absurdity, as that if any would, yet he cannot smooth or heal it with any plaster.

20. But as known, impious, and unregenerate persons, have no right to the holy table, so also ungodly persons, by reason of a grievous scandal, are justly for a time deprived of it; for it is not lawful or allowable that the comforts and promises which belong only to such as believe and repent, should be sealed unto known unclean persons, and those who walk inordinately, whether such as are not yet regenerate, or such as are regenerate, but fallen, and not yet restored or risen from their fall. The same discipline plainly was shadowed forth under the Old Testament, for none of God’s people, during their legal pollution, were permitted to enter into the tabernacle, or to have access to the solemn sacrifices and society of the church; and much more were wicked and notorious offenders debarred from the temple, until, by an offering for sin, together with a solemn confession thereof, being cleansed, they were reconciled unto God. Num. v. 6-8; Lev. v. 1-7; vi. 1-8.

21. Yea that those who were polluted with sins and crimes were reckoned among the unclean in the law, Maimonides (in More Nevoch., part. 3, ch. 47,) proveth out of Lev. xx. 3; xviii. 24; Num. xxxv. 33, 34. Therefore seeing the shedding of man’s blood was rightly esteemed the greatest pollution of all, hence it was that as the society of the leprous was shunned by the clean, so that the company of murderers by good men was most religiously avoided, Lam. iv. 13-15. The same thing is witnessed by Ananias the high priest, in Josephus, Jewish War, book 4, ch. 5, where he saith that those false zealots of that time, bloody men, ought to have been restrained from access to the temple, by reason of the pollution of murder; yea, as Philo the Jew witnesseth (in his book of the Offerers of Sacrifices), whosoever were found unworthy and wicked, were by edict forbidden to approach the holy threshold.

22. Neither must that be passed by which was noted by Zonaras, book 4, of his annals (whereof see also Scaliger agreeing with him, in Elench. Triheres. Nicserrar., cap. 28), namely, that the Essenes were forbidden the holy place, as being heinous and piacular transgressors, and such as held other opinions, and did otherwise teach concerning sacrifices than according to the law, and observed not the ordinances of Moses, whence it proceeded that they sacrificed privately; yea, and also the Essenes themselves did thrust away from their congregations those that were wicked. Whereof see Drusius, Of the Three Sects of Jews, lib. 4, cap. 22.

23. God verily would not have his temple to be made open to unworthy and unclean worshippers; nor was it free for such men to enter into the temple. See Nazianzen, Orat. 21. The same thing is witnessed and declared by divers late writers, such as have been and are more acquainted with the Jewish antiquities. Consult the Annotations of Vatablus, and of Ainsworth, an English writer, upon Psal. cxviii. 19, 20; also Constantine L’Empereur, Annot. in Cod. Middoth, cap. 2, p. 44, 45; Cornelius Bertramus, Of the Commonwealth of the Hebrews, cap. 7; Henry Vorstius, Animadvers. in Pirk. Rab. Eliezer, p. 169. The same may be proved out of Ezek. xxiii. 30, 38; Jer. vii. 9-12; whence also it was that the solemn and public society in the temple, had the name of the assembly of the righteous, and congregation of saints, Psal. lxxxix. 5, 7; cxi. 1; cxlvii. 1; hence also is that (Psal. cxviii. 19, 20) of the gates of righteousness by which the righteous enter.

24. That which is now driven at, is not that all wicked and unclean persons should be utterly excluded from our ecclesiastical societies, and so from all hearing of God’s word; yea there is nothing less intended: for the word of God is the instrument as well of conversion as of confirmation, and therefore is to be preached as well to the unconverted as to the converted, as well to the repenting as the unrepenting: the temple indeed of Jerusalem had special promises, as it were pointing out with the finger a communion with God through Christ, 1 Kings viii. 30, 48; Dan. vi. 10; 2 Chron. vi. 16; vii. 15, 16. But it is far otherwise with our temples, or places of church assemblies, “because our temples contain nothing sacramental in them, such as the tabernacle and temple contained,” as the most learned Professors of Leyden said rightly in Synops. Pur. Theologiae, disp. 48, thes. 47.

25. Wherefore the point to be here considered, as that which is now aimed at, is this, that howsoever, even under the New Testament, the uncleanness of those to whom the word of God is preached be tolerated, yet all such, of what estate or condition soever in the church, as are defiled with manifest and grievous scandals, and do thereby witness themselves to be without the inward and spiritual communion with Christ and the faithful, may and are to be altogether discharged from the communion of the Lord’s supper until they repent and change their manners.

26. Besides, even those to whom it was permitted to go into the holy courts of Israel, and to ingratiate themselves into ecclesiastical communion, and who did stand between the court of Israel and the outer wall, were not therefore to be kept back from hearing the word; for in Solomon’s porch, and so in the intermurale or court of the Gentiles, the gospel was preached, both by Christ, John x. 23, and also by the apostles, Acts iii. 11; v. 12, and that of purpose, because of the reason brought by Pineda, Of the things of Solomon, book v. chap. 19, because a more frequent multitude was there, and somewhat larger opportunity of sowing the gospel: wherefore to any whomsoever, even heathen people meeting there, the Lord would have the word to be preached, who, notwithstanding, purging the temple, did not only overthrow the tables of money-changers, and chairs of those that sold doves, but also cast forth the buyers and sellers themselves, Matt. xxi. 12; for he could not endure either such things or such persons in the temple.

27. Although, then, the gospel is to be preached to every creature, the Lord in express words commanding the same, Mark xvi. 15, yet not to every one is set open an access to the holy supper; it is granted that hypocrites do lurk in the church, who hardly can be convicted and discovered, much less repelled from the Lord’s supper; such therefore are to be suffered, till by the fan of judgment the grain be separated from the chaff; but those whose wicked deeds or words are known and made manifest are altogether to be debarred from partaking those symbols of the covenant of the gospel, lest that the name of God be greatly disgraced, whilst sins are permitted to be spread abroad in the church unpunished; or lest the stewards of Christ, by imparting the signs of the grace of God to such as are continuing in the state of impurity and scandal, be partakers of their sins. Hitherto of suspension.

28. Excommunication ought not to be proceeded unto except when extreme necessity constraineth: but whensoever the soul of the sinner cannot otherwise be healed, and that the safety of the church requireth the cutting off of this or that member, it behoveth to use this last remedy. In the church of Rome, indeed, excommunication hath been turned into greatest injustice and tyranny (as the Pharisees abused the casting out of the synagogues, which was their excommunication) to the fulfilling of the lust of their own minds; yet the ordinance of Christ is not therefore by any of the reformed religion to be utterly thrust away and wholly rejected. What Protestant knows not that the vassals of Antichrist have drawn the Lord’s supper into the worst and most pernicious abuses, as also the ordination of ministers, and other ordinances of the gospel? Yet who will say that things necessary (whether the necessity be that of command, or that of the means or end) are to be taken away because of the abuse?

29. They, therefore, who with an high hand do persevere in their wickedness, after foregoing admonitions stubbornly despised or carelessly neglected, are justly, by excommunication in the name of the Lord Jesus Christ, cut off and cast out from the society of the faithful, and are pronounced to be cast out from the church, until being filled with shame and cast down, they shall return again to a more sound mind, and by confession of their sin and amendment of their lives, shall show tokens of repentance, Matt, xviii. 16-18; 1 Cor. v. 13, which places are also alleged in the Confession of Bohemia, art. 8, to prove that the excommunication of the impenitent and stubborn, whose wickedness is known, is commanded of the Lord: but if stubborn heretics or unclean persons be not removed or cast out from the church, therein do the governors of the church sin, and are found guilty, Rev. ii. 14, 20.

30. But that all abuse and corruption in ecclesiastical government may be either prevented and avoided, or taken away, or lest the power of the church, either by the ignorance or unskilfulness of some ministers here and there, or also by too much heat and fervour of mind, should run out beyond measure or bounds, or contrariwise, being shut up within straiter limits than is fitting, should be made unprofitable, feeble, or of none effect,—Christ, the most wise lawgiver of his church, hath foreseen and made provision to prevent all such evils which he did foresee were to arise, and hath prepared and prescribed for them intrinsical and ecclesiastical remedies, and those also in their kind (if lawfully and rightly applied) both sufficient and effectual: some whereof he hath most expressly propounded in his word, and some he hath left to be drawn from thence by necessary consequence.

31. Therefore, by reason of the danger of that which is called clavis errans, or a wrong key; and that it may not be permitted to particular churches to err or sin licentiously, and lest any man’s cause be overthrown and perish, who in a particular church had perhaps the same men both his adversaries and his judges; also that common business, which do belong to many churches, together with the more weighty and difficult controversies (the deciding whereof in the consistories of praticular churches is not safe to be adventured upon) may be handled and determined by a common council of presbyteries; finally, that the governors of particular churches may impart help mutually one to another against the cunning and subtile enemies of the truth, and may join their strength together (such as it is) by an holy combination, and that the church may be as a camp of an army well ordered, lest while every one striveth singly all of them be subdued and overcome, or lest by reason of the scarcity of prudent and godly counsellors (in the multitude of whom is safety) the affairs of the church be undone: for all these considerations particular churches must be subordinate to classical presbyteries and synods.

32. Wherefore it is not lawful to particular churches, or, as commonly they are called, parochial, either to decline the authority of classes or synods, where they are lawfully settled, or may be had (much less to withdraw themselves from that authority, if they have once acknowledged it), or to refuse such lawful ordinances or decrees of the classes or synods as, being agreeable to the word of God, are with authority imposed upon them. Acts xv. 2, 6, 22-24, 28, 29; xvi. 4.

33. Although synods assemble more seldom, classes and consistories of particular churches more frequently, yet that synods, both provincial and national, assemble at set and ordinary times, as well as classes and parochial consistories, is very expedient, and for the due preservation of church policy and discipline, necessary. Sometimes, indeed, it is expedient they be assembled occasionally, that the urgent necessity of the church may be the more speedily provided for, namely, when such a business happeneth, which, without great danger, cannot be put off till the appointed time of the synod.

34. But that, besides occasional synods, ordinary synods be kept at set times, is most profitable, not only that they may discuss and determine the more difficult ecclesiastical causes coming before them, whether by the appeal of some person aggrieved, or by the hesitation or doubting of inferior assemblies (for such businesses very often fall out), but also that the state of the churches whereof they have the care, being more certainly and frequently searched and known, if there be anything wanting or amiss in their doctrine, discipline or manners, or anything worthy of punishment, the slothful labourers in the vineyard of the Lord may be made to shake off the spirit of slumber and slothfulness, and be stirred up to the attending and fulfilling more diligently their calling, and not suffered any longer to sleep and snore in their office; the stragglers and wanderers may be reduced to the way; the untoward and stiff-necked, which scarce, or very hardly, suffer the yoke of discipline, as also unquiet persons, who devise new and hurtful things, may be reduced to order: finally, whatsoever doth hinder the more quick and efficacious course of the gospel may be discovered and removed.

35. It is too, too manifest (alas for it!) that there are those who with unwearied diligence, do most carefully labour that they may oppress the liberties and rights of synods, and may take away from them all liberty of consulting of things and matters ecclesiastical, at least of determining thereof (for they well know how much the union and harmony of churches may make against their designs): but so much the more it concerneth the orthodox churches to know, defend and preserve, this excellent liberty granted to them by divine right, and so to use it, that imminent dangers, approaching evils, urging grievances, scandals growing up, schisms rising, heresies creeping in, errors spreading, and strifes waxing hot, may be corrected and taken away, to the glory of God, and the edification and peace of the church.

36. Beside provincial and national synods, an œcumenical (so called from οἰκουμένη, that is from the habitable world,) or more truly, a general, or, if you will, an universal synod, if so it lie free and rightly constituted, and no other commissioners but orthodox churches be admitted (for what communion is there of light with darkness, of righteousness with unrighteousness, or of the temple of God with idols); such a synod is of special utility, peradventure also such a synod is to be hoped for, surely it is to be wished that, for defending the orthodox faith, both against Popery and other heresies, as also for propagating it to those who are without, especially the Jews, a more strait and more firm consociation may be entered into. For the unanimity of all the churches, as in evil it is of all things most hurtful, so on the contrary side, in good it is most pleasant, most profitable, and most effectual.

37. Unto the universal synod also (when it may be had) is to be referred the judgment of controversies, not of all, but of those which are controversiæ juris, controversies of right; neither yet of all these, but of the chief and most weighty controversies of the orthodox faith, or of the most hard and unusual cases of conscience. Of the controversies of fact there is another and different consideration to be had; for besides that it would be a great inconvenience that plaintives, persons accused, and witnesses, be drawn from the most remote churches to the general or universal council, the visible communion itself of all the churches (on which the universal council is built, and whereupon, as on a foundation, it leaneth) is not so much of company, fellowship, or conversation, as of religion and doctrine. All true churches of the world do indeed profess the same true religion and faith, but there is beside this a certain commixture and conjunction of the churches of the same nation, as to a more near fellowship, and some acquaintance, conversing and companying together, which cannot be said of all the churches throughout the habitable world.

38. And for this cause, as in doctrinal controversies, which are handled by theologists and casuists, and in those which belong to the common state of the orthodox churches, the national synod is subordinate and subjected to the universal lawfully-constituted synod, and from the national to the oecumenical synod (when there is a just and weighty cause) an appeal is open: so there is no need that the appeals of those who complain of injury done to them through the exercise of discipline in this or that church, should go beyond the bounds of the national synod; but it is most agreeable to reason that they should rest and acquiesce within those bounds and borders; and that the ultimate judgment of such mutters be in the national synod, unless the thing itself be so hard and of so great moment, that the knot be justly thought worthy of a greater decider; in which case the controversy which is carried to the universal synod is rather of an abstract general theological proposition than of the particular or individual case.

39. Furthermore, the administration of the ecclesiastic power in consistories, classes and synods, doth not at all tend to weaken in anywise, hurt or diminish, the authority of the civil magistrate, much less to take it away or destroy it; yea, rather, by it a most profitable help cometh to the magistrate, forasmuch as by the bond of religion men’s consciences are more straitly tied unto him. There has been, indeed, fantastical men, who, under pretence and cloak of Christian liberty, would abolish and cast out laws and judgments, orders also, degrees and honours, out of the commonwealth, and have been bold to reckon the function of the magistrate armed with the sword among evil things and unlawful: but the reformed churches do renounce and detest these dreams, and do most harmoniously and most willingly confess and acknowledge it to be God’s will that the world be governed by laws and policy, and that he himself hath appointed the civil magistrate, and hath delivered to him the sword to the protection and praise of good men, but for punishment and revenge on the evil, that by this bridle, men’s vices and faults may be restrained, whether these are committed against the first or second table.

40. The reformed churches believe also, and openly confess, the power and authority of emperors over their empires, of kings over their kingdoms, of princes and dukes over their dominions, and of other magistrates or states over their commonwealths and cities, to be the ordinances of God himself appointed as well to the manifestation of his own glory, as to the singular profit of mankind: and withal, that by reason of the will of God himself, revealed in his word, we must not only suffer and be content that those do rule which are set over their own territories, whether by hereditary or by elective right, but also to love them, fear them, and with all reverence and honour embrace them as the ambassadors and ministers of the most high and good God, being in his stead, and preferred for the good of their subjects, to pour out prayers for them, to pay tributes to them, and in all business of the commonwealth which is not against the word of God, to obey their laws and edicts.

41. The orthodox churches believe also, and do willingly acknowledge, that every lawful magistrate, being by God himself constituted the keeper and defender of both tables of the law, may and ought first and chiefly to take care of God’s glory, and (according to his place, or in his manner and way) to preserve religion when pure, and to restore it when decayed and corrupted: and also to provide a learned and godly ministry, schools also and synods, as likewise to restrain and punish as well atheists, blasphemers, heretics and schismatics, as the violaters of justice and civil peace.

42. Wherefore the opinion of those sectaries of this age is altogether to be disallowed, who, though otherwise insinuating themselves craftily into the magistrate’s favour, do deny unto him the authority and right of restraining heretics and schismatics, and do hold and maintain that such persons, how much soever hurtful and pernicious enemies to true religion and to the church, yet are to be tolerated by the magistrate, if so be he conceive them to be such as no way violate the laws of the commonwealth, and in nowise disturb the civil peace.

43. Yet the civil power and the ecclesiastical ought not by any means to be confounded or mixed together. Both powers are indeed from God, and ordained for his glory, and both to be guided by his word, and both are comprehended under that precept, “Honour thy father and thy mother,” so that men ought to obey both civil magistrates and ecclesiastical governors in the Lord; to both powers their proper dignity and authority is to be maintained and preserved in force: to both also is some way intrusted the keeping of both tables of the law, also both the one and the other doth exercise some jurisdiction, and giveth sentence of judgment in an external court or judicatory: but these and other things of like sort, in which they agree notwithstanding, yet by marvellous vast differences are they distinguished the one from the other, and the rights of both remain distinct, and that eight manner of ways, which it shall not be amiss here to add, that unto each of these administrations, its own set bounds may be the better maintained.

44. First, therefore, they are differenced the one from the other, in respect of the very foundation and the institution: for the political or civil power is grounded upon the law of nature itself, and for that cause it is common to infidels with Christians; the power ecclesiastical dependeth immediately upon the positive law of Christ alone: that belongeth to the universal dominion of God the Creator over all nations; but this unto the special and economical kingdom of Christ the Mediator, which he exerciseth in the church alone, and which is not of this world.

45. The second difference is in the object, or matter about which: the power politic or civil is occupied about the outward man, and civil or earthly things,—about war, peace, conservation of justice, and good order in the commonwealth; also about the outward business or external things of the church, which are indeed necessary to the church, or profitable, as touching the outward man, yet not properly and purely spiritual, for they do not reach unto the soul, but only to the external state and condition of the ministers and members of the church.

46. For the better understanding whereof it is to be observed, that so far as the ministers and members of the church are citizens, subjects, or members of the commonwealth, it is in the power of the magistrate to judge, determine, and give sentence, concerning the disposing of their bodies or goods; as also concerning the maintenance of the poor, the sick, the banished, and of others in the church who are afflicted; to regulate (so far as concerneth the civil order) marriages, burials, and other circumstances which are common both to holy, and also to honest civil societies; to afford places fit for holy assemblies, and other external helps by which the sacred matters of the Lord may be more safely, commodiously, and more easily in the church performed, to remove the external impediments of divine worship or of ecclesiastical peace, and to repress those who exalt themselves against the true church and her ministers, and do raise up trouble against them.

47. The matter may further be thus illustrated, there is almost the like respect and consideration of the magistrate as he is occupied about the outward things of the church, and of the ecclesiastic ministry as it is occupied about the inward or spiritual part of civil government, that is, about those things which in the government of the commonwealth belong to the conscience. It is one thing to govern the commonwealth, and to make political and civil laws, another thing to interpret the word of God, and out of it to show the magistrate his duty, to wit, how he ought to govern the commonwealth, and in what manner he ought to use the sword. The former is proper and peculiar to the magistrate (neither doth the ministry intermeddle or entangle itself into such businesses), but the latter is contained within the office of the ministers.

48. For to that end also in the holy Scripture profitable, to show which is the best manner of governing a commonwealth, and that the magistrate, as being God’s minister, may by this guiding star be so directed, as that he may execute the parts of his office according to the will of God, and may perfectly be instructed to every good work; yet the minister is not said properly to treat of civil businesses, but of the scandals which arise about them, or in the cases of conscience which occur in the administration of the commonwealth, so also the magistrate is not properly said to be exercised about the spiritual things of the church, but rather about those external things which adhere unto and accompany the spiritual things.

49. And in such external matters of the church, although all magistrates will not, yet all, yea even heathen magistrates, may and ought to aid and help the church: whence it is that by the command of God prayers are to be made also for an heathen magistrate, that the faithful under them may live a quiet life, with all godliness and honesty, 1 Tim. ii. 1, 2.

50. Unto the external things of the church belongeth, not only the correction of heretics and other troublers of the church, but also that civil order and way of convocating and calling together synods which is proper to the magistrate; for the magistrate ought by his authority and power both to establish the rights and liberties of synods assembling together at times appointed by the known and received law, and to indict and gather together synods occasionally, as often as the necessity of the church shall require the same. Not that all or any power to consult or determine of ecclesiastic or spiritual matters doth flow or spring from the magistrate as head of the church under Christ, but because in those things pertaining to the outward man, the church needeth the magistrate’s aid and support.

51. So that the magistrate calleth together synods, not as touching those things which are proper to synods, but in respect of the things which are common to synods with other meetings and civil public assemblies, that is, not as they are assemblies in the name of Christ, to treat of matters spiritual, but as they are public assemblies within his territories; for to the end that public conventions may be kept in any territory, the license of the lord of that place ought to be desired. In synods, therefore, a respect of order, as well civil as ecclesiastical, is to be had; and because of this civil order, outward defence, better accommodation, together with safe access and recess, the consent and commandment of him who is appointed to take care of, and defend human order, doth intervene.

52. Moreover, when the church is rent asunder by unhappy and lamentable schisms, while they who have raised the troubles, and given cause for the solemn gathering of a synod (whether by their heresy, or schism, or tyranny, or any other fault of others), use to place the great strength and safeguard of their cause in declining and fleeing the trial and sentence of a free synod as being formidable to them, who seeth not that they cannot be drawn to a public and judicial trial, nor other disobedient persons be compelled to obedience, without the magistrate’s public mandate and help.

53. The object of ecclesiastical power is not the same with the object of the civil power, but much differing from it; for the ecclesiastical power doth determine and appoint nothing concerning men’s bodies, goods, dignities, civil rights, but is employed only about the inward man or the soul; not that it can search the hearts or judge of the secrets of the conscience, which is in the power of God alone: yet notwithstanding it hath for its proper object those externals which are purely spiritual, and do belong properly and most nearly to the spiritual good of the soul; which also are termed τὰ εἴσα τῆς ἐκκλησίας, the inward things of the church.

54. Those things, then, wherein the ecclesiastical power is exercised, are the preaching of the word, the administration of sacraments, public prayer and thanksgiving, the catechising and instructing of children and ignorant persons, the examination of those who are to come to the holy communion, the ecclesiastical discipline, the ordination of ministers, and the abdication, deposing, and degrading of them (if they become like unsavoury salt), the deciding and determining of controversies of faith and cases of conscience, canonical constitutions concerning the treasury of the church and collections of the faithful, as also concerning ecclesiastical rites or indifferent things which pertain to the keeping of decency and order in the church, according to the general rules of Christian love and prudence contained in the word of God.

55. It is true that about the same things the civil power is occupied, as touching the outward man, or the outward disposing of divine things in this or that dominion, as was said, not as they are spiritual and evangelical ordinances piercing into the conscience itself, but the object of the power ecclesiastical is a thing merely and purely spiritual; and in so far as it is spiritual (for even that jurisdiction ecclesiastical which is exercised in an outward court or judicatory, and which inflicteth public censures, forbiddeth from the use of the holy supper, and excludeth from the society of the church) doth properly concern the inward man, or the repentance and salvation of the soul.

56. Surely the faithful and godly ministers, although they could do it unchallenged and uncontrolled, and were therein allowed by the magistrate (as in the prelatical times it was) yet would not usurp the power of life and death, or judge and determine concerning men’s honours, goods, inheritance, division of families, or other civil businesses, seeing they well know these things to be heterogeneous to their office; but as they ought not to entangle themselves with the judging of civil causes, so if they should be negligent and slothful in their own office, they shall in that be no less culpable.

57. To the object also of ecclesiastical power belongeth the assembling of synods, so far as they are spiritual assemblies proper to the church, and assembled in the Holy Ghost; for being so considered, the governors of churches, after the example of the apostles and presbyters, Acts xv., in a manifest danger of the church, ought to use their own right of meeting together and convening, that the churches endangered may be relieved and supported.

58. Thirdly, These powers are differenced in respect of their forms, and that three ways: for, first, the civil power, although in respect of God it be ministerial, yet in respect of the subjects it is lordly and magisterial. Ecclesiastical power is indeed furnished with authority, yet that authority is liker the fatherly than the kingly authority; yea also it is purely ministerial, much less can it be lawful to ministers of the church to bear dominion over the flock.

59. Emperors, kings, and other magistrates are indeed appointed fathers of the country, but they are withal lords of their people and subjects: not as if it were permitted to them to bear rule and command at their own will and as they list (for they are the ministers of God for the good and profit of the subjects), yet it belongs to their power truly and properly to exercise dominion, to hold principality, to proceed imperiously. It is indeed the duty of ministers and rulers of the church to oversee, to feed as shepherds, to correct and rectify, to bear the keys, to be stewards in the house of Christ, but in nowise to be lords over the house, or to govern as lords, or lord-like to rule; yea, in brief, this is the difference between the civil magistrate and the ecclesiastical ministry, in respect of those who are committed to their trust, that the lot of the former is to be served or ministered unto, the lot of the latter to minister or serve.

60. Now we have one only Lord who governs our souls, neither is it competent to man, but to God alone, to have power and authority over consciences. But the Lord hath appointed his own stewards over his own family, that according to his commandment they may give to every one their allowance or portion, and to dispense his mysteries faithfully; and to them he hath delivered the keys, or power of letting into his house, or excluding out of his house those whom he himself will have let in or shut out. Matt. xvi. 19; and xviii. 18; Luke xii. 42; 1 Cor. iv. 1; Tit. i. 7.

61. Next, the civil power is endued with authority of compelling; but it belongs not to the ministry to compel the disobedient. If any compulsion be in or about ecclesiastical matters, it is adventitious from without, to wit, from the help and assistance of the magistrate, not from the nature of ecclesiastical power, from which it is very heterogeneous; and, therefore, if any suspended or excommunicate person should be found who shall be so stiff-necked, and so impudent, that at once he cast off all shame, and make no account at all of those censures, but scorn and contemn the same, or peradventure shall insolently or proudly obtrude himself upon the sacrament, or being also filled with devilish malice do more and more contradict and blaspheme, the ecclesiastical ministry in such cases hath nothing more to do by way of jurisdiction: but the magistrate hath in readiness a compelling jurisdiction and external force, whereby such stubborn, rebellious, and undaunted pride may be externally repressed.

62. Last of all, the power of the magistrate worketh only politically or civilly, according to the nature of the sceptre or sword, maketh and guardeth civil laws, which sometimes also he changeth or repealeth, and other things of that kind he effecteth with a secular power: but the ecclesiastical power dealeth spiritually, and only in the name of our Lord Jesus Christ, and by authority intrusted or received from him alone: neither is exercised without prayer or calling on the name of God; nor, lastly, doth it use any other than spiritual weapons.

63. The same sin, therefore, in the same man may be punished one way by the civil, another way by the ecclesiastical power; by the civil power under the formality of a crime, with corporal or pecuniary punishment, by the ecclesiastical power, under the notion and nature of scandal, with a spiritual censure, even as also the same civil question is one way deliberate upon and handled by the magistrate in the senate or place of judgment, another way by the minister of the church, in the presbytery or synod; by the magistrate, so far as it pertaineth to the government of the commonwealth, by the minister, as far as it respects the conscience; for the ecclesiastical ministry also is exercised about civil things spiritually, in so far as it teacheth and admonisheth the magistrate out of the word of God what is best and most acceptable unto God; or as it reproveth freely unjust judgments, unjust wars, and the like, and out of the Scripture threateneth the wrath of God to be revealed against all unrighteousness of men: so also is the magistrate said to be occupied civilly about spiritual things.

64. Therefore all the actions of the civil magistrate, even when he is employed about ecclesiastical matters, are of their own nature and essentially civil, he punisheth externally idolaters, blasphemers, sacrilegious persons, heretics, profaners of holy things, and according to the nature and measure of the sin he condemneth to death or banishment, forfeiture of goods, or imprisonment; he guardeth and underproppeth ecclesiastical canons with civil authority, giveth a place of habitation to the church in his territory, restraineth or expelleth the insolent and untamed disturbers of the church.

65. He taketh care also for maintaining the ministers and schools, and supplieth the temporal necessities of God’s servants; by his command assembleth synods, when there is need of them; and summoneth, calleth out, and draws to trial the unwilling, which without the magistrate’s strength and authority cannot be done, as hath been already said; he maketh synods also safe and secure, and in a civil way presideth or moderateth in them (if it seem so good to him) either by himself or by a substitute commissioner: in all which the power of the magistrate, though occupied about spiritual things, is not for all that spiritual, but civil.

66. Fourthly, They differ in the end. The immediate nearest end of civil power is, that the good of the commonwealth may be provided for and procured, whether it be, in time of peace, according to the rules of law and counsel of judges, or in time of war, according to the rules of military prudence, and so the temporal safety of the subjects may be procured, and that external peace and civil liberty may be preserved, and, being lost, may be again restored.

67. But the chiefest and last end of civil government is, the glory of God the Creator, namely, that those who do evil, being by a superior power restrained or punished, and those who do good getting praise of the same, the subjects so much the more may shun impiety and injustice, and that virtue, justice, and the moral law of God (as touching those eternal duties of both tables, unto which all the posterity of Adam are obliged) may remain in strength and flourish.

68. But whereas the Christian magistrate doth wholly devote himself to the promoting of the gospel and kingdom of Christ, and doth direct and bend all the might and strength of his authority to that end: this proceedeth not from the nature of his office or function, which is common to him with an infidel magistrate, but from the influence of his common Christian calling into his particular vocation.

69. For every member of the church (and so also the faithful and godly magistrate) ought to refer and order his particular vocation, faculty, ability, power and honour, to this end, that the kingdom of Christ may be propagated and promoted, and the true religion be cherished and defended: so that the advancement of the gospel, and of all the ordinances of the gospel, is indeed the end of the godly magistrate, not of a magistrate simply: or (if ye will rather) it is not the end of the office itself, but of him who doth execute the same piously.

70. But the end of ecclesiastical power, yea, the end as well of the ministry itself as of the godly minister, is, that the kingdom of Christ may be set forward; that the paths of the Lord be made straight; that his holy mysteries may be kept pure; that stumblingblocks may be removed out of the church, lest a little leaven leaven the whole lump, or lest one sick or scabbed sheep infect the whole flock; that the faithful may so walk as it becometh the gospel of Christ, and that the wandering sheep of Christ may be converted and brought back to the sheepfold.

71. And seeing this power is given of the Lord not to destruction but to edification, therefore this same scope is propounded in excommunication (which is the greatest and last of ecclesiastical censures), namely, that the soul of an offending brother may be gained to Christ, and that, being stricken with fear, and the stubborn sinner filled with shame, may by the grace of God be humbled, and may (as a brand plucked out of the fire) be snatched out of the snare of the devil, and may repent unto salvation; at least the rest may turn away from those which are branded with such a censure, lest the soul-infection do creep and spread further.

72. Fifthly, They are distinguished by the effect. The effect of civil power is either proper, or by way of redundance. The proper effect is the safety temporal of the commonwealth, external tranquillity, the fruition of civil liberty, and of all things which are necessary to the civil society of men: the effect by way of redundance is the good of the church, to wit, in so far as, by execution of justice and good laws, some impediments that usually hinder and disturb the course of the gospel, are avoided or taken away.

73. For by how much the more faithfully the magistrate executeth his office in punishing the wicked, and cherishing and encouraging good men, taking away those things which withstand the gospel, and punishing or driving away the troublers and subverters of the church,—so much the more the orthodox faith and godliness are reverenced and had in estimation,—sins are hated and feared. Finally, All the subjects contained (as much as concerneth the outward man) within the lists of God’s law, whence, also, by consequence, it happeneth, by God’s blessing, that the church is defiled with fewer scandals, and doth obtain the more freedom and peace.

74. But the proper effect of the ecclesiastical power, or keys of the kingdom of heaven is wholly spiritual; for the act of binding and loosing, of retaining and remitting sins, doth reach to the soul and conscience itself (which cannot be said of the act of the civil power): and as unjust excommunication is void, so ecclesiastical censure, being inflicted by the ministers of Christ and his stewards according to his will, is ratified in heaven (Matt, xviii. 18), and therefore ought to be esteemed and acknowledged in like manner as inflicted by Christ himself.

75. Sixthly, They are also differenced in respect of the subjects. The politic power is committed sometimes to one, sometimes to more, sometime by right of election, sometime by right of succession; but the ecclesiastical power is competent to none under the New Testament by the right of succession, but he who hath it must be called by God and the church to it; neither was it given by Christ to one, either pastor or elder, much less to a prelate, but to the church, that is, to the consistory of presbyters. It is confessed, indeed, and who can be ignorant of it, that the power, as they call it, of order, doth belong to particular ministers, and is by each of them apart lawfully exercised. But that power which is commonly called of jurisdiction is committed not to one, but to the unity, that is, to a consistory; therefore ecclesiastical censure ought not to be inflicted but “by many,” 2 Cor. ii. 6.

76. Seventhly, They differ as touching the correlative. God hath commanded, that unto the civil power every soul, or all members of the commonwealth, of what condition and estate soever, be subject; for what have we to do with the Papists, who will have them whom they call the clergy or ecclesiastical persons, to be free from the yoke of the civil magistrate? The ecclesiastical power extends itself to none other subjects than unto those which are called brethren, or members of the church.

77. Eighthly, There remaineth another difference in respect of the distinct and divided exercise of authority, for either power ceasing from its duty, or remitting punishment, that doth not (surely it ought not) prejudice the exercise of the other power, namely, if the magistrate cease to do his duty, or do neglect to punish, with secular punishment, those malefactors who, by profession, are church members nevertheless, it is in the power of the governors of the church, by the bridle of ecclesiastical discipline, to curb such men; yea also, by virtue of their office, they are bound to do it, and on the other part, the magistrate may and ought to punish in life and limb, honours or goods, notwithstanding of the offender’s repentance or reconciliation with the church.

78. Therefore, the one sword being put up in the scabbard, it is free, and often necessary, to draw the other. Neither power is bound to cast out or receive him whom the other doth cast forth or receive the reason whereof is, because the ecclesiastical ministry doth chiefly respect the repentance to salvation, and gaining of the sinner’s soul, wherefore it also embraceth all kinds of wicked men repenting, and receiveth them into the bosom of the church; the magistrate proposeth to himself another and much differing scope, for even repenting offenders are by him punished, both that justice and the laws may be satisfied, as also to terrify others,—hence it is that absolution from ecclesiastic censure freeth not at all the delinquent from civil judgment and the external sword.

79. Seeing, then, there are so many and so great differences of both offices, and seeing also that the function of ministers and elders of the church is not at all contained in the office of the magistrate, neither, on the other part, is this comprehended within that, magistrates shall no less sin in usurping ecclesiastical power, ministering holy things, ordaining ministers, or exercising discipline ecclesiastical, than ministers should sin in rushing into the borders of the magistrate, and in thrusting themselves into his calling.

80. Neither are those powers more mingled one with another, or less distinguished, where the magistrate is a Christian than where he is an infidel, for as in a believing father, and in an infidel father, the rights of a father are the same, so in a Christian magistrate, and in an infidel magistrate, the rights of magistrates are the same; so that to the magistrate converted to the Christian faith there is no accession of new right, or increase of civil power, although being endued with true faith and piety, he is made more fit and willing to the undergoing of his office and the doing of his duty.

81. So, then, the word of God and the law of Christ, which by so evident difference separateth and distinguisheth ecclesiastical government from the civil, forbiddeth the Christian magistrate to enter upon or usurp the ministry of the word and sacraments, or the judicial dispensing of the keys of the kingdom of heaven, to invade the church government, or to challenge to himself the right of both swords, spiritual and corporal; but if any magistrate (which God forbid) should dare to arrogate to himself so much, and to enlarge his skirts so far, the church shall then straightway be constrained to complain justly, and cry out, that though the Pope is changed, yet popedom remaineth still.

82. It is unlawful, moreover, to a Christian magistrate to withstand the practice and execution of ecclesiastical discipline (whether it be that which belongs to a particular church, or the matter be carried to a class or synod). Now the magistrate withstandeth the ecclesiastic discipline, either by prohibitions and unjust laws, or, by his evil example, stirring up and inciting others to the contempt thereof, or to the trampling it under foot.

83. Surely the Christian magistrate (if at any time he give any grievous scandal to the church), seeing he also is a member of the church, ought nowise disdain to submit himself to the power of the keys; neither is this to be marvelled at, for even as the office of the minister of the church is nowise subordinate and subjected to the civil power, but the person of the minister, as he is a member of the commonwealth, is subject thereto, so the civil power itself, or the magistrate, as a magistrate, is not subjected to ecclesiastical power; yet that man, who is a magistrate, ought (as he is a member of the church) to be under the church’s censure of his manners, after the example of the emperor Theodosius, unless he will despise and set at nought ecclesiastical discipline, and indulge the swelling pride of the flesh.

84. If any man should again object that the magistrate is not indeed to resist ecclesiastical government, yet that the abuses thereof are to be corrected and taken away by him, the answer is ready. In the worst and most troublesome times, or in the decayed and troubled estate of things, when the ordinance of God in the church is violently turned into tyranny, to the treading down of true religion, and to the oppressing of the professors thereof, and when nothing almost is sound or whole, divers things are yielded to be lawful to godly magistrates, which are not ordinarily lawful for them, that so to extraordinary diseases extraordinary remedies may be applied. So also the magistrate abusing his power unto tyranny, and making havoc of all, it is lawful to resist him by some extraordinary ways and means, which are not ordinarily to be allowed.

85. Yet ordinarily, and by common or known law and right in settled churches, if any man have recourse to the magistrate to complain, that, through abuse of ecclesiastical discipline, injury is done to him, or if any sentence of the pastors and elders of the church, whether concerning faith or discipline, do displease or seem unjust unto the magistrate himself, it is not for that cause lawful to draw those ecclesiastical causes to a civil tribunal, or to bring in a kind of political or civil popedom.

86. What then? Shall it be lawful ordinarily for ministers and elders to do what they list? Or shall the governors in the churches, glorying in the law, by their transgression dishonour God? God forbid. For first, if they shall trespass in anything against the magistrate or municipal laws, whether by intermeddling in judging of civil causes, or otherwise disturbing the peace and order of the commonwealth, they are liable to civil trial and judgments, and it is in the power of the magistrate to restrain and punish them.

87. Again, it hath been before showed, that to ecclesiastical evils ecclesiastical remedies are appointed and fitted, for the church is, no less than the commonwealth, through the grace of God, sufficient to itself in reference unto her own end, and as in the commonwealth, so in the church, the error of inferior judgments and assemblies, or their evil government, is to be corrected by superior judgments and assemblies, and so still by them of the same order, lest one order be confounded with another, or one government be intermingled with another government. What shall now the adversaries of ecclesiastical power object here, which those who admit not the yoke of the magistrate may not be ready, in like manner, to transfer against the civil judicatories and government of the commonwealth, seeing it happeneth sometimes that the commonwealth is no less ill governed than the church?

88. If any man shall prosecute the argument, and say that yet no remedy is here showed which may be applied to the injustice or error of a national synod, surely he stumbleth against the same stone, seeing he weigheth not the matter with an equal balance, for the same may, in like sort, fall back and be cast upon parliaments, or any supreme senate of a commonwealth, for who seeth not the judgment of the supreme civil senate to be nothing more infallible, yea, also, in matters of faith and ecclesiastical discipline, more apt and prone to error (as being less accustomed to sacred studies) than the judgment of the national synod? What medicines then, or what sovereign plasters shall be had, which may be fit for the curing and healing of the errors and miscarriages of the supreme magistrates and senate? The very like, and beside all this, other and more effectual medicines by which the errors of national synods may be healed, are possible to be had.

89. There wanteth not a divine medicine and sovereign balm in Gilead, for although the popish opinion of the infallibility of counsels be worthily rejected and exploded, yet it is not in vain that Christ hath promised he shall be present with an assembly which indeed and in truth meeteth in his name with such an assembly verily he useth to be present, by a spiritual aid and assistance of his own Spirit, to uphold the falling, or to raise up the fallen. Whence it is that divers times the errors of former synods are discovered and amended by the latter; sometimes, also, the second or afterthoughts of one and the same synod are the wiser and the better.

90. Furthermore, the line of ecclesiastical subordination is longer and further stretched than the line of civil subordination; for a national synod must be subordinate and subject to an universal synod in the manner aforesaid, whereas yet there is no oecumenical parliament or general civil court acknowledged, unto which the supreme civil senate in this or that nation should be subject. Finally, neither is the church altogether destitute of nearer remedies whether an universal council may be had or not.

91. For the national synod ought to declare, and that with greatest reverence, to the magistrate, the grounds of their sentence, and the reasons of their proceedings, when he demandeth or inquireth into the same, and desireth to be satisfied; but if the magistrate nevertheless do dissent, or cannot, by contrary reasons (which may be brought, if he please), move the synod to alter their judgment, yet may he require and procure that the matter be again debated and canvassed in another national synod, and so the reasons of both sides being thoroughly weighed, may be lawfully determined in an ecclesiastical way.

92. But as there is much indeed to be given to the demand of the magistrate, so is there here a twofold caution to be used, for, first, notwithstanding of a future revision, it is necessary that the former sentence of the synod, whether concerning the administration of ecclesiastical discipline, or against any heresy, be forthwith put in execution, lest by lingering, and making of delays, the evil of the church take deeper root, and the gangrene spread and creep further; and lest violence be done to the consciences of ministers, if they be constrained to impart the signs and seals of the covenant of grace to dogs and swine, that is, to unclean persons, wallowing in the mire of ungodliness; and lest subtile men abuse such interims or intervals, so as that ecclesiastical discipline altogether decay, and the very decrees of synods be accounted as cobwebs, which none feareth to break down.

93. Next it may be granted that the matter may be put under a further examination, yet upon condition, that when it is come to the revision of the former sentence, regard may be had of the weaker which are found willing to be taught, though they doubt; but that unto the wicked and contentious tempters, which do mainly strive to oppress our liberty which we have in Christ, and to bring us into bondage, we do not for a moment give place by subjecting ourselves; for what else seek they or wait for, than that, under the pretence of a revising and of new debate, they cast in lets and impediments ever and anon, and that by cunning lyings in wait they may betray the liberty of the church, and in process of time may, by open violence, more forcibly break in upon it, or at least constrain the ministers of the church to weave Penelope’s web, which they can never bring to an end.

94. Moreover, the Christian magistrate hath then only discharged his office in reference to ecclesiastical discipline, when not only he withdraweth nothing from it, and maketh no impediment to it, but also affordeth special furtherance and help to it, according to the prophecy, Isa. xlix. 23, “And kings shall be thy nursing-fathers, and their queens thy nursing-mothers.”

95. For Christian magistrates and princes, embracing Christ, and sincerely giving their names to him, do not only serve him as men, but also use their office to his glory and the good of the church; they defend, stand for, and take care to propagate the true faith and godliness,—they afford places of habitation to the church, and furnish necessary helps and supports,—turn away injuries done to it,—restrain false religion,—and cherish, underprop, and defend the rights and liberties of the church: so far they are from diminishing, changing or restraining those rights; for so the condition of the church were in that respect worse, and the liberty thereof more cut short, under the Christian magistrate, than under the infidel or heathen.

96. Wherefore seeing these nursing-fathers, favourers, and defenders, can do nothing against the truth, but for the truth, nor have any right against the gospel, but for the gospel; and their power, in respect of the church whereof they bear the care, being not privative or destructive, but cumulative and auxiliary, thereby it is sufficiently clear that they ought to cherish, and by their authority ought to establish the ecclesiastical discipline; but yet not with implicit faith, or blind obedience; for the reformed churches do not deny to any of the faithful, much less to the magistrate, the judgment of Christian prudence and discretion concerning those things which are decreed or determined by the church.

97. Therefore, as to each member of the church respectively, so unto the magistrate belongeth the judgment of such things, both to apprehend and to judge of them; for although the magistrate is not ordained and preferred of God, that he should be a judge of matters and causes spiritual, of which there is controversy in the church, yet is he questionless judge of his own civil act about spiritual things; namely, of defending them in his own dominions, and of approving or tolerating the same; and if, in this business, he judge and determine according to the wisdom of the flesh, and not according to the wisdom which is from above, he is to render an account thereof before the supreme tribunal.

98. However, the ecclesiastical discipline, according as it is ordained by Christ, whether it be established and ratified by civil authority or not, ought to be retained and exercised in the society of the faithful (as long as it is free and safe for them to come together in holy assemblies), for the want of civil authority is unto the church like a ceasing gain, but not like damage or loss ensuing; as it superaddeth nothing more, so it takes nothing away.

99. If it further happen (which God forbid) that the magistrate do so far abuse his authority, that he doth straitly forbid what Christ hath ordained, yet the constant and faithful servants of Christ will resolve and determine with themselves, that any extremities are rather to be undergone than that they should obey such things, and that we ought to obey God rather than men; yea, they will not leave off to perform all the parts of their office, being ready in the meantime to render a reason of their practice to every one that demandeth it, but specially unto the magistrate (as was said before).

100. These things are not to that end and purpose proposed, that these functions should be opposed one against another, in a hostile posture, or in terms of enmity, than which nothing is more hurtful to the church and commonwealth, nothing more execrable to them who are truly and sincerely zealous for the house of God (for they have not so learned Christ); but the aim is, first, and above all, that unto the King of kings and Lord of lords, Jesus Christ, the only monarch of the church, his own prerogative royal (of which also himself in the world was accused, and for his witnessing a good confession thereof before Pontius Pilate, was unjustly condemned to death) may be fully maintained and defended.

101. Next, this debate tendeth also to this end, that the power, as well of ecclesiastical censure as of the civil sword, being in force, the licentiousness of carnal men, who desire that there be too slack ecclesiastical discipline, or none at all, may be bridled, and so men may sin less, and may live more agreeably to the gospel. Another thing here intended is, that errors on both sides being overthrown (as well the error of those who, under a fair pretence of maintaining and defending the rights of magistracy, do leave to the church either no power, or that which is too weak, as the error of others, who, under the veil of a certain suppositious and imaginary Christian liberty, do turn off the yoke of the magistrate) both powers may enjoy their own privileges; add hereto, that both powers being circumscribed with their distinct borders and bounds, and also the one underpropped and strengthened by the help of the other, a holy concord between them may be nourished, and they may mutually and friendly embrace one another.

102. Last of all, seeing there are not wanting some unhappy men, who cease not to pervert the right ways of the Lord, and with all diligence go about to shake off the yoke of the ecclesiastical discipline where now it is about to be introduced, yea, also where it hath been long ago established, and as yet happily remaineth in force, it was necessary to obviate their most wicked purposes; which things being so, let all which hath been said pass, with the good leave and liking of those orthodox churches in which the discipline of excommunication is not as yet in use; neither can any offence easily arise to them from hence, yea (if the best conjecture do not deceive), they cannot but rejoice and congratulate at the defence and vindication of this discipline.

103. For those churches do not deny, but acknowledge and teach, that the discipline of excommunication is most agreeable to the word of God, as also that it ought to be restored and exercised; which also, heretofore, the most learned Zachary Ursine, in the declaration of his judgment concerning excommunication, exhibited to Prince Frederick, the third count elector palatine, the title whereof is, Judicium de Disciplina Ecclesiastica et Excommunicatione, &c.

104. For thus he: “In other churches where either no excommunication is in use, or it is not lawfully administered, and nevertheless, without all controversy, it is confessed and openly taught, that it ought justly to be received and be of force in the church.” And a little after: “Lest also your Highness, by this new opinion, do sever yourself and your churches from all other churches, as well those which have not excommunication as those which have it; forasmuch as all of them do unanimously confess, and always confessed, that there is reason why it ought to be in use.”

105. To the same purpose it tendeth which the highly esteemed Philip Melancthon, in his Common Places, chap. Of civil magistrates, doth affirm: “Before (saith he) I warned that civil places and powers are to be distinguished from the adhering confusions which arise from other causes, partly from the malice of the devil, partly from the malice of men, partly from the common infirmity of men, as it cometh to pass in other kinds of life and government ordained of God. No man doubteth that ecclesiastical government is ordained of God, and yet how many and great disorders grow in it from other causes.” Where he mentioneth a church government distinct from the civil, and that jure divino, as a thing uncontroverted.

106. Neither were the wishes of the chief divines of Zurich and Berne wanting for the recalling and restoring of the discipline of excommunication. So Bullinger, upon 1 Cor. v.: “And hitherto (saith he) of the ecclesiastical chastising of wickedness; but here I would have the brethren diligently warned, that they watch, and with all diligence take care that this wholesome medicine, thrown out of the true church, by occasion of the Pope’s avarice, may be reduced; that is, that scandalous sins be punished; for this is the very end of excommunication, that men’s manners may be well ordered, and the saints flourish, the profane being restrained, lest wicked men, by their impudence and impiety, increase and undo all. It is our part, O brethren, with greatest diligence, to take care of those things; for we see that Paul, in this place, doth stir up those that were negligent in this business.”

107. Aretius agreeth hereunto. Problem. Theolog., loc. 33: “Magistrates do not admit the yoke; they are afraid for their honours; they love licentiousness,” &c. “The common people are too dissolute; the greatest part is most corrupt,” &c. “In the meanwhile, I willingly confess that we are not to despair, but the age following will peradventure yield more tractable spirits, more mild hearts than our times have.” See also Lavater agreeing in this, homil. 52, on Nehemiah: “Because the popes of Rome have abused excommunication, for the establishing of their own tyranny, it cometh to pass that almost no just discipline can be any more settled in the church; but unless the wicked be restrained, all things must of necessity run into the worst condition.” See, besides, the opinion of Fabritius upon Psal. cxlix. 6-9, of spiritual corrections, which he groundeth upon that text compared with Matt. xvi. 19; xviii. 18; John xx. 23.

108. It can hardly be doubted or called in question, but besides these, other learned and godly divines of those churches were and are of the same mind herein with those now cited; and, indeed, the very Confession of Faith of the churches of Helvetia, chap. 18, may be an evidence hereof: “But there ought to be, in the meantime, a just discipline amongst ministers, for the doctrine and life of ministers is diligently to be inquired of in synods: those that sin are to be rebuked of the elders, and to be brought again into the way, if they be curable; or to be deposed, and, like wolves, driven away from the flock of the Lord, if they be incurable.” That this manner of synodical censure, namely, of deposing ministers from their office for some great scandal, is used in the republic of Zurich, Lavater is witness, in his book of the rites and ordinances of the church of Zurich, chap. 23. Surely they could not be of that mind, that ecclesiastical discipline ought to be exercised upon delinquent ministers only, and not also upon other rotten members of the church.

109. Yea, the Helvetian Confession, in the place now cited, doth so tax the inordinate zeal of the Donatists and Anabaptists (which are so bent upon the rooting out of the tares out of the Lord’s field, that they take not heed of the danger of plucking up the wheat) that withal it doth not obscurely commend the ecclesiastical forensical discipline as distinct from the civil power; “And seeing (say they) it is altogether necessary that there be in the church a discipline; and among the ancients, in times past, excommunication hath been usual, and ecclesiastical courts have been among the people of God, among whom this discipline was exercised by prudent and godly men. It belongeth also to ministers, according to the case of the times, the public estate and necessity to moderate this discipline,—where this rule is ever to be held, that all ought to be done to edification, decently, honestly, without tyranny and sedition. The Apostle also witnesseth (2 Cor. xiii.), that to himself was given of God a power unto edification, and not unto destruction.”

110. And, now, what resteth but that God be entreated with continual and ardent prayers, both that he would put into the hearts of all magistrates, zeal and care to cherish, defend, and guard the ecclesiastical discipline, together with the rest of Christ’s ordinances, and to stop their ears against the importunate suits of whatsoever claw-backs who would stir them up against the church; and that, also, all governors and rulers of churches, being everywhere furnished and helped with the strength of the Holy Spirit, may diligently and faithfully execute this part also of their function, as it becometh the trusty servants of Christ, who study to please their own Lord and Master more than men.

111. Finally, All those who are more averse from ecclesiastical discipline, or ill-affected against it, are to be admonished and entreated, through our Lord Jesus Christ, that they be no longer entangled and inveigled with carnal prejudice, to give place in this thing to human affections, and to measure by their own corrupt reason spiritual discipline, but that they do seriously think with themselves, and consider in their minds, how much better it were that the lusts of the flesh were, as with a bridle, tamed; and that the repentance, amendment, and gaining of vicious men unto salvation may be sought, than that sinners be left to their own disposition, and be permitted to follow their own lusts without controlment, and by their evil example to draw others headlong into ruin with themselves; and seeing either the keys of discipline must take no rust, or the manners of Christians will certainly contract much rust: what is here to be chosen, and what is to be shunned, let the wise and godly, who alone take to heart the safety of the church, judge.

THE END.

A SERMON PREACHED BEFORE THE HONOURABLE HOUSE OF COMMONS AT THEIR LATE SOLEMN FAST

SERMON

PREACHED BEFORE

THE HONOURABLE HOUSE OF COMMONS

AT THEIR LATE SOLEMN FAST,

WEDNESDAY, MARCH 27, 1644.

BY GEORGE GILLESPIE,

MINISTER AT EDINBURGH, 1642.

“When the Lord shall build up Zion, he shall appear in his glory”—Psal. cii. 16.

EDINBURGH:

ROBERT OGLE AND OLIVER AND BOYD.

M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, DUNDEE

G. & R. KING, ABERDEEN. W. M’COMB, BELFAST.

HAMILTON, ADAMS, & CO., AND JAMES NISBET & CO., LONDON.

REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH.

1844.

PREFACE TO THE READER.

Divine providence hath made it my lot, and a calling hath induced me (who am less than the least of all the servants of Christ) to appear among others in this cloud of public witnesses. The scope of the sermon is to endeavour the removal of the obstructions, both of humiliation and reformation; two things which ought to lie very much in our thoughts at this time. Concerning both I shall preface but little. Reformation hath many unfriends, some upon the right hand, and some upon the left; while others cry up that detestable indifferency or neutrality, abjured in our solemn covenant, insomuch that Gamaliel (Acts v. 38, 39) and Gallio (Acts xviii. 14-17), men who regarded alike the Jewish and the Christian religion, are highly commended, as “examples for all Christians,”(1361) and as men walking by the rules not only of policy, but of “reason and religion.” Now, let all those that are either against us or not with us do what they can, the right hand of the most High shall perfect the glorious begun reformation. Can all the world keep down “the Sun of Righteousness” from rising? or, being risen, can they spread a vail over it? And though they dig deep to hide their counsels, is not this a time of God’s overreaching and befooling all plotting wits? They have conceived iniquity, and they shall bring forth vanity: “They have sown the wind, and they shall reap the whirlwind” (Hos. viii. 7). Wherefore we “will wait upon the Lord, that hideth his face from the house of Jacob, and will look for him” (Isa. viii. 17); and “though he slay us, yet will we trust in him” (Job xiii. 15). The Lord hath commanded to proclaim, and to say “to the daughter of Zion, Behold, thy salvation cometh” (Isa. lxii. 11); “Rejoice ye with Jerusalem, all ye that mourn for her” (Isa. lxvi. 10); for “behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. vi. 2). But I have more to say: Mourn, O mourn with Jerusalem, all ye that rejoice for her; “This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth” (Isa. xxxvii. 3): it is an interwoven time, warped with mercies, and woofted with judgments. Say not thou in thine heart, The days of my mourning are at an end: Oh! we are to this day an unhumbled and an unprepared people; and there are among us both many cursed Achans, and many sleeping Jonahs, but few wrestling Jacobs; even the wise virgins are slumbering with the foolish (Matt. xxv. 5): surely, unless we be timely awakened, and more deeply humbled, God will punish us yet “seven times” (Lev. xxvi. 18, 21, 24, 28) more for our sins; and if he hath chastised us with “whips,” he will “chastise us with scorpions;” and he will yet give a further charge to the sword to “avenge the quarrel of his covenant” (Lev, xxvi. 25). In such a case, I cannot say, according to the now Oxford divinity, that preces et lachrymae,—prayers and tears,—must be our only one shelter and fortress, and that we must cast away defensive arms, as unlawful, in any case whatsoever, against the supreme magistrate (that is, by interpretation, they would have us do no more than pray, to the end themselves may do no less than prey); wherein they are contradicted not only by Pareus, and by others that are “eager for a presbytery” (as a prelate(1362) of chief note hath lately taken, I should say mistaken, his mark), but even by those that are “eager royalists”(1363) (pardon me that I give them not their right name: I am sure, when all is well reckoned, we are better friends to royal authority than themselves). Yet herein I do agree with them, that “prayers and tears” will prove our strongest weapons, and the only tela divina, the weapons that fight for us from above: O then “fear the Lord, ye his saints” (Psal. xxxiv. 9); O stir up yourselves to lay hold on him (Isa. lxiv. 7); “Keep not silence; and give him no rest, till he establish, and till he make Jerusalem a praise in the earth” (Isa. lxii. 6, 7). O that we could all make wells in our dry and desert-like hearts (Psal. lxxxiv. 6), that we may draw out water (1 Sam. vii. 6), even buckets-full, to quench the wrath of a sin-revenging God, the fire which still burneth against the Lord’s inheritance. God grant that this sermon be not “as water spilt on the ground” but may “drop as the rain” and “distil as the dew” (Deut. xxxii. 2) of heaven upon thy soul.

SERMON.

EZEK. xliii. 11.

“And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the goings-out thereof, and the comings-in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinance thereof, and do them.”

It is not long since I did, upon another day of humiliation, lay open England’s disease from that text, 2 Chron. xx. 33, “Howbeit the high places were not taken away; for as yet the people had not prepared their hearts unto the God of their fathers.” Though the Sun of Righteousness be risen, Mal. iv. 2, “with healing in his wings,” yet the land is not healed, no, not of its worst disease, which is corruption in religion, and the iniquity of your holy things. I did then show the symptoms, and the cause of this evil disease. The symptoms are your high places not yet taken away, many of your old superstitious ceremonies to this day remaining, which, though not so evil as the high places of idolatry in which idols were worshipped, yet are parallel to the high places of will-worship, of which we read that the people, thinking it too hard to be tied to go up to Jerusalem with every sacrifice, “did sacrifice still in the high places, yet unto the Lord their God only,” 2 Chron. xxxiii, 17; pleading for their so doing, antiquity, custom, and other defences of that kind, which have been alleged for your ceremonies. But albeit these be foul spots in the church’s face, which offend the eyes of her glorious Bridegroom, Jesus Christ, yet that which doth less appear is more dangerous, and that is the cause of all this evil in the very bowels and heart of the church; the people of the land, great and small, have not as yet prepared their hearts unto the Lord their God; mercy is prepared for the land, but the land is not prepared for mercy. I shall say no more of the disease at this instant.

But I have now chosen a text which holds forth a remedy for this malady—a cure for this case; that is, that if we will humble our uncircumcised hearts, and accept of the punishment of our iniquity, Lev. xxvi. 41; if we be “ashamed and confounded” (Ezek. xxxvi. 32), before the Lord this day for our evil ways; if we judge ourselves as guilty, and put our mouth in the dust, and clothe ourselves with shame as with a garment; if we repent and abhor ourselves in dust and ashes, then the Lord will not abhor us, but take pleasure in us, to dwell among us, to reveal himself unto us, to set before us the right pattern of his own house, that the tabernacle of God may be with men, Rev. xxi. 3; and pure ordinances, where before they were defiled and mixed; Zech. xiii. 2, He “will cut off the names of the idols out of the land,” and cause the false prophet, “and the unclean spirit to pass out of the land,” and the glory of the Lord shall dwell in the land, Psal. lxxxv. 9. But, withal, we must take heed that we “turn not again to folly,” Psal. lxxxv. 8; that our hearts start not aside, “like a deceitful bow,” Psal. lxxviii. 57; that we “keep the ways of the Lord,” Psal. xviii. 21, and do not wickedly depart from our God. Thus you have briefly the occasion and the sum of what I am to deliver from this text; the particulars whereof I shall not touch till I have, in the first place, resolved a difficult, yet profitable question.

You may ask, What house or what temple doth the Prophet here speak of, and how can it be made to appear that this scripture is applicable to this time?

I answer, Some(1364) have taken great pains to demonstrate that this temple, which the Prophet saw in this vision, was no other than the temple of Solomon; and that the accomplishment of this vision of the temple, city, and division of the land, was the building of the temple and city again after the captivity, and the restoring of the Levitical worship and Jewish republic, which came to pass in the days of Nehemiah and Zorobabel. This sense is also most obvious to every one that readeth this prophecy; but there are very strong reasons against it, which make other learned expositors not to embrace it.

For, 1. The temple of Solomon was one hundred and twenty cubits high, the temple built by Zorobabel was but sixty cubits high, Ezra vi. 3.

2. The temple of Zorobabel (Ezra iii. 1, 8, vi. 3, 5, 7) was built in the same place where the temple of Solomon was, that is, in Jerusalem, upon mount Moriah, but this temple of Ezekiel was without the city, and a great way distant from it,(1365) chap. xlviii. 10 compared with ver. 15. The whole portion of the Levites, and a part of the portion of the priests, was betwixt the temple and the city.

3. Moses’ greatest altar,—the altar of burnt-offerings, was not half so big as Ezekiel’s altar, compare Ezek. xliii. 16 with Exod. xxvii. 1,(1366) so is Moses’ altar of incense much less than Ezekiel’s altar of incense, Exod. xxx. 2 compared with Ezek. xli. 22.

4. There are many new ceremonial laws, different from the Mosaical, delivered in the following part of this vision, chap. xlv. and xlvi., as interpreters have particularly observed upon these places.(1367)

5. The temple and city were not of that greatness which is described in this vision; for the measuring reed, containing six cubits of the sanctuary, not common cubits (chap. xl. 5), which amount to more than ten feet, the outer wall of the temple being two thousand reeds in compass (chap. xlii. 20), was by estimation four miles, and the city (chap. xlviii. 16, 35) thirty-six miles in compass.

6. The vision of the holy waters (chap. xlvii.) issuing from the temple, and after the space of four thousand reeds growing to a river which could not be passed over, and healing the waters and the fishes, cannot be literally understood of the temple at Jerusalem.

7. The land is divided among the twelve tribes (chap. xlviii.), and that in a way and order different from the division made by Joshua, which cannot be understood of the restitution after the captivity, because the twelve tribes did not return.

8. This new temple hath with it a new covenant, and that an everlasting one, Ezek. xxxvii. 26, 27. But at the return of the people from Babylon there was no new covenant, saith Irenæus,(1368) only the same that was before continued till Christ’s coming.

Wherefore we must needs hold with Jerome,(1369) Gregory,(1370) and other later interpreters, that this vision is to be expounded of the spiritual temple and church of Christ, made up of Jews and Gentiles; and that not by way of allegories only, which is the sense of those whose opinion I have now confuted, but according to the proper and direct intendment of the vision, which, in many material points, cannot agree to Zorobabel’s temple.

I am herein very much strengthened while I observe many parallel passages(1371) betwixt the vision of Ezekiel and the revelation of John; and while I remember withal, that the prophets do in many places foretell the institution of the ordinances, government and worship of the New Testament, under the terms of temple, priests, sacrifices, &c., and do set forth the deliverance and stability of the church of Christ, under the notions of Canaan, of bringing back the captivity, &c., God speaking to his people at that time, so as they might best understand him.

Now if you ask how the several particulars in the vision may be particularly expounded and applied to the church of Christ, I answer The word of God, the “river that makes glad the city of God,” though it have many easy and known fords where any of Christ’s lambs may pass through, yet in this vision, and other places of this kind, it is “a great deep” where the greatest elephant, as he said, may swim. I shall not say with the Jews, that one should not read the last nine chapters of Ezekiel before he be thirty years old. Surely a man may be twice thirty years old, and a good divine too, and yet not able to understand this vision. Some tell us, that no man can understand it without skill in geometry, which cannot be denied, but there is greater need of ecclesiometry, if I may so speak, to measure the church in her length, or continuance through many generations, in her breadth, or spreading through many nations, her depth of humiliation, sorrows and sufferings, her height of faith, hope, joy, and comfort, and to measure each part according to this pattern here set before us.

Wherein, for my part, I must profess (as Socrates in another case), Scio quod nescio. I know that there is a great mystery here which I cannot reach. Only I shall set forth unto you that little light which the Father of lights hath given me.

I conceive that the Holy Ghost in this vision hath pointed at four several times and conditions of the church,—that we may take with us the full meaning, without addition or diminution.

Observing this rule, That what agreeth not to the type must be meant of the thing typified, and what is not fulfilled at one time must be fulfilled of the church at another time.

First of all, It cannot be denied that he points in some sort at the restitution of the temple, worship of God, and city of Jerusalem, after the captivity, as a type of the church of Christ, for though many things in the vision do not agree to that time, as hath been proved, yet some things do agree this, as it is least intended in the vision, so it is not fit for me at this time to insist upon it. But he that would understand the form of the temple of Jerusalem, the several parts, and excellent structure thereof, will find enough written of that subject.(1372)

Secondly, This and other prophecies of building again the temple, may well be applied to the building of the Christian church by the master-builders, the apostles, and by other ministers of the gospel since their days. Let us hear but two witnesses of the apostles themselves applying those prophecies to the calling of the Gentiles: the one is Paul, 2 Cor. vi. 16, “For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people;” the other is James, who applieth to the converted Gentiles that prophecy of Amos, “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up,” Acts xv. 16.

Thirdly, But there is a third thing aimed at in this prophecy, and that more principally than any of the other two, which is the repairing of the breaches and ruins of the Christian church, and the building up of Zion in her glory, about the time of the destruction of Antichrist and the conversion of the Jews; and this happiness hath the Lord reserved to the last times, to build a more excellent and glorious temple than former generations have seen. I mean not of the building of the material temple at Jerusalem, which the Jews do fancy and look for,—but I speak of the church and people of God; and that I may not seem to expound an obscure prophecy too conjecturally, which many in these days do, I have these evidences following for what I say:—

1. If Paul and James, in those places which I last cited, do apply the prophecies of building a new temple to the first-fruits of the Gentiles, and to their first conversion, then they are much more to be applied to the fulness of the Gentiles, and, most of all, to the fulness both of Jews and Gentiles, which we wait for. “Now, if the fall of them (saith the Apostle, speaking of the Jews) be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?” Rom. xi. 12. And again, “If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” ver. 15. Plainly insinuating a greater increase of the church, and a larger spread of the gospel at the conversion of the Jews, and so a fairer temple, yea, another world, in a manner, to be looked for.

2. The Lord himself, in this same chapter, ver. 7, speaking of the temple here prophesied of, saith, “The place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name shall the house of Israel no more defile, neither they nor their kings,” &c.; which, as it cannot be understood of the Jews after the captivity, who did again forsake the Lord, and were forsaken of him, as Jerome noteth upon the place, so it can as ill be said to be already fulfilled upon the Christian church, but rather that such a church is yet to be expected in which the Lord shall take up his dwelling for ever, and shall not be provoked by their defilements and whoredoms again to take away his kingdom and to remove the candlestick.

3. This last temple is also prophesied of by Isaiah, chap. ii. 2, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains (even as here Ezekiel did see this temple upon a very high mountain, chap. lx. 2), and shall be exalted above the hills; and all nations shall flow unto it,” &c.; ver. 4, “And they shall beat their swords into plow-shares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” Here is the building of such a temple as shall bring peaceable and quiet times to the church, of which that evangelical prophet speaketh in other places also, Isa. xi. 9; lx. 17, 18. And if we shall read that which followeth, Isa. ii. 5, as the Chaldee paraphrase doth, “And the men of the house of Jacob shall say, Come ye,” &c., then the building of the temple there spoken of shall appear to be joined with the Jews’ conversion; but, howsoever, it is joined with a great peace and calm, such as yet the church hath not seen.

4. We find in this vision, that when Ezekiel’s temple shall be built, princes shall no more oppress the people of God, nor defile the name of God, Ezek. xlv. 8; xliii. 7;(1373) which are in like manner joined, Psal. cii. 15, 16, 22, “The heathen shall fear the name of the Lord, and all the kings of the earth thy glory. When the Lord shall build up Zion, he shall appear in his glory; when the people are gathered together, and the kingdoms (understand here also kings, as the Septuagint do), to serve the Lord;” which psalm is acknowledged to be a prophecy of the kingdom of Christ, though under the type of bringing back the captivity of the Jews, and of the building again of Zion at that time. The like prophecy of Christ we have Psal. lxxii. 11, “All kings shall fall down before him; all nations shall serve him.” But I ask, Have not the kings of the earth hitherto, for the most part, set themselves “against the Lord, and against his Anointed”? Psal. ii. 2. And how then shall all those prophecies hold true, except they be coincident with Rev. xvii. 16, 17, and that time is yet to come, when God shall put it in the hearts of kings to “hate the whore (of Rome), and they shall make her desolate and naked, and shall eat her flesh, and burn her with fire”? It is foretold that God shall do this great and good work even by those kings who have before subjected themselves to Antichrist.

5. That which I now draw from Ezekiel’s vision is no other but the same which was showed to John, Rev. xi. 1, 2,—a place so like to this of Ezekiel, that we must take special notice of it, and make that serve for a commentary to this,—“And there was given me (saith John) a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; and the holy city shall they tread under foot forty and two months.” This time of forty and two months must be expounded by Rev. xiii. 5, where it is said of the beast, “Power was given unto him, to continue forty and two months;” which, according to the computation of Egyptian years (reckoning thirty days to each month), make three years and a half, or twelve hundred and sixty days, and that is the time of the witnesses’ prophesying in sackcloth, and of the woman’s abode in the wilderness, Rev, xi. 3; xii. 6. Now lest it should be thought that the treading down of the holy city by the Gentiles (that is, the treading under foot of the true church, the city of God, by the tyranny of Antichrist and the power of his accomplices) should never have an end in this world, the angel gives John to understand that the church, the house of the living God, shall not lie desolate for ever, but shall be built again (for the measuring is in reference to building), that the kingdom of Antichrist shall come to an end, and that after twelve hundred and sixty years, counting days for years as the prophets do. It is not to my purpose now to search when this time of the power of the beast and of the church’s desolation did begin, and when it ends, and so to find out the time of building this new temple,—only this much I trust, I may say, that if we reckon from the time that the power of the beast did begin, and, withal, consider the great revolution and turning of things upside down in these our days, certainly the work is upon the wheel; the Lord hath plucked his hand out of his bosom, he hath whet his sword, he hath bent his bow, he hath also prepared the instruments of death against Antichrist: so saith the Psalmist of all persecutors, Psal. vii. 12, 13; but it will fall most upon that capital enemy. Whereof there will be occasion to say more afterward.

Let me here only add a word concerning a fourth thing which the Holy Ghost may seem to intend in this prophecy, and that is, the church triumphant, the new “Jerusalem which is above,” unto which respect is to be had, as interpreters judge, in some parts of the vision, which happily cannot be so well applied to the church in this world. Even as the new Jerusalem is so described in the Revelation (Rev. xxi.), that it may appear to be the church of Christ, reformed, beautified, and enlarged in this world, and fully perfected and glorified in the world to come; and as many things which are said of it can very hardly be made to agree to the church in this world; so other things which are said of it can as hardly be applied to the church glorified in heaven, as where it is said, “Behold, the tabernacle of God is with men, [having come down from God out of heaven] and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God,” ver. 3. Again, “And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it,” ver. 24.

But now I make haste to the several particulars contained in my text: “I pray God (saith the Apostle) your whole spirit, and soul, and body, be preserved blameless,” 1 Thess. v. 23; Phil. i. 9, 11. And what he there prays for, this text, rightly understood and applied, may work in us, that is, gracious affections, gracious minds, gracious actions. In the first place, a change upon our corrupt and wicked affections,—“If they be ashamed of all that they have done,” saith the Lord; Secondly, A change upon our blind minds,—“Show them the form of the house, and the fashion thereof,” &c.; Thirdly, A change also upon our actions,—“That they may keep the whole form thereof, and all the ordinances thereof, and do them.”

For the first, the words here used is not that which signifieth blushing through modesty, but it signifieth shame for that which is indeed shameful, filthy, and abominable,(1374) so that it were impenitency and an aggravation of the fault not to be ashamed for it.

I shall here build only one doctrine, which will be of exceeding great use for such a day as this: “If either we would have mercy to ourselves, or would do acceptable service in the public reformation, we must not only cease to do evil and learn to do well, but also be ashamed, confounded and humbled, for our former evil ways.” Here is a twofold necessity, which presseth upon us this duty,—to loathe and abhor ourselves for all our abominations, to be greatly abashed and confounded before our God: First, Without this we shall not find grace and favour to our own souls; Secondly, We shall else miscarry in the work of reformation.

First, I say, let us do all the good we can, God is not pleased with us unless we be ashamed and humbled for former guiltiness. Be zealous and repent (Rev. iii. 19), saith Christ to the Laodiceans; be zealous in time coming, and repent of your former lukewarmness: “What fruit had ye then in those things whereof ye are now ashamed?” (Rom. vi. 21,) saith the Apostle to the saints at Rome, of whom he saith plainly, that they were “servants to righteousness,” (ver. 19;) and had their “fruit unto holiness.” But that is not all; they were also ashamed while they looked back upon their old faults, which is the rather to be observed, because it maketh against the Antinomian error now afoot.(1375) It hath a clear reason for it, for without this God is still dishonoured, and not restored to his glory: “O Lord (saith Daniel), righteousness belongeth unto thee, but unto us confusion of faces,” Dan. ix. 7. These two go together. We must be confounded, that God may be glorified; we must be judged, that God may be justified; our mouths must be stopped, and laid in the dust, that the Lord may be just when he speaketh, and clear when he judgeth (Psal. li. 4). And as the Apostle teacheth us, 1 Cor. xi. 31, that if we judge ourselves, we shall not be judged of God; and, by the rule of contraries, if we judge not ourselves, we shall be judged of God; so say I now, if we give glory to God, and take shame and confusion of faces to ourselves, God shall not confound us, nor put us to shame: but if we will not be confounded and ashamed in ourselves, God shall confound us, and pour shame upon us; if we loathe not ourselves, God shall loathe us.

Nay let me argue from the manner of men, as the Prophet doth, Mal. i. 8, “Offer it now unto thy governor; will he be pleased with thee, or accept thy person?” Will thy governor, nay, thy neighbour, who is as thou art, alter an injury done to him, be pleased with thee, if thou do but leave off to do him any more such injuries? Will he not expect an acknowledgment of the wrong done? Is it not Christ’s rule (Luke xvii. 4) that he who seven times trespasseth against his brother, seven times turn again, saying, I repent? David would hardly trust Ittai to go up and down with him, who was but a stranger (2 Sam. xv. 19), how much more if he had done him some great wrong, and then refused to confess it? And how shall we think that it can stand with the honour of the most high God, that we seem to draw near unto him, and to walk in his ways, while, in the meantime, we do not acknowledge our iniquity, and even accuse, shame, judge, and condemn ourselves? Nay, “Be not deceived, God is not mocked,” Gal. vi. 7.

This is the first necessity of the duty which this text holdeth forth. The Lord requireth of us not only to do his will for the future, but to be ashamed for what we have done amiss before.

The other necessity of it, which is also in the text, is this: That except we be thus ashamed and humbled, God hath not promised to show us the pattern of his house, nor to reveal his will unto us; which agreeth well with that, Psal. xxv. 9, “The meek will he teach his way;” and ver. 12, “What man is he that feareth the Lord? him shall he teach in the way that he shall choose;” and ver. 14, “The secret of the Lord is with them that fear him, and he will show them his covenant.” There is sanctification in the affections, and here is humiliation in the affections, spoken of as necessary means of attaining the knowledge of the will of God. Let the affections be ordered aright, then light which is offered shall be seen and received; but let light be offered when disordered affections do overcloud the eye of the mind, then all is in vain.

In this case a man shall be like “the deaf adder” (Psal. lviii. 4, 5,) which will not be taken by the voice of the charmers, “charming never so wisely.” Let the helm of reason be stirred as well as you can imagine, if there be a contrary wind in the sails of the affections, the ship will not answer to the helm. It is a good argument: He is a wicked man, a covetous man, a proud man, a carnal man, an unhumbled man; therefore he will readily miscarry in his judgment. So divines have argued against the Pope’s infallibility! The Pope hath been, and may be a profane man; therefore he may err in his judgment and decrees. And what wonder that they who receive not the love of the truth be given over to “strong delusion, that they should believe a lie?” 2 Thess. ii. 9, 10. It is as good an argument: He is a humbled man, and a man that feareth God; therefore, in so far as he acteth and exerciseth those graces, the Lord shall teach him in the way that he shall choose. I say, in so far as he acteth those graces,—because when he grieves the Spirit, and cherisheth the flesh, when the child of God is more swayed by his corruptions than by his graces, then he is in great danger to be given up to the counsel of his own heart, and to be deserted by the Holy Ghost, which should lead him “into all truth,” John xvi. 13.

But we must take notice of a seeming contradiction here in the text. God saith to the Prophet in the former verse, “Show the house to the house of Israel, that they may be ashamed of their iniquities;” and, Jer. xxxi. 19, Ephraim is first instructed, then ashamed. And here it is quite turned over in my text; if they be ashamed show them the house.

I shall not here make any digression unto the debates and distinctions of schoolmen, what influence and power the affections have upon the understanding and the will; I will content myself with this plain answer: Those two might very well stand together,—light is a help to humiliation, and humiliation a help to light. As there must be some work of faith, and some apprehension of the love of God, in order before true evangelical repentance, yet this repentance helpeth us to believe more firmly that our sins are forgiven. The soul, in the pains of the new birth, is like Tamar travailing of her twins, Pharez and Zarah (Gen. xxxviii. 28-30): faith, like Zarah, first putting out his hand, but hath no strength to come forth, therefore draweth back the hand again, till repentance, like Pharez, have broken forth,—then can faith come forth more easily. Which appeareth in that woman, Luke vii. 47, 48: she wept much, because she loved much; she loved much, because she believed; and by faith had her heart enlarged with apprehending the rich grace and free love of Christ to poor sinners: this faith moves her bowels, melts her heart, stirs her sorrow, kindles her affection. Then, and not till then, she gets a prop to her faith, and a sure ground to build upon. It is not till she have wept much that Christ intimates mercy, and saith, “Thy sins are forgiven thee.” Just so is the case in this text: Show them the house, saith the Lord, that they may be ashamed; give them a view of it, that they may think the worse of themselves, that they want it, that they may be ashamed for all their iniquities, whereby they have separate betwixt their God and themselves, so that they cannot “behold the beauty of the Lord,” nor “inquire in his temple,” Psal. xxvii. 4; and if, when they begin to see it, they have such thoughts as these, and humble themselves, and acknowledge their iniquities, then go to and show them the whole fabric, and structure, and all the gates thereof, and all the parts thereof, and all things pertaining thereto.

I suppose I have said enough for confirmation and clearing of the doctrine concerning the necessity of our being ashamed and confounded before the Lord. I have now a fourfold application to draw from it.

The first application shall be to the malignant enemies of the cause and people of God at this time, who deserve Jeremiah’s black mark to be put upon them: “Were they ashamed when they had committed abomination? nay, they wore not at all ashamed, neither could they blush,” Jer. vi. 15; viii. 12. When he would say the worst of them, this is it: “Thou hadst a whore’s forehead, thou refusedst to be ashamed,” Jer. iii. 3. There are some sons of Belial risen up against us, who have done some things whereof, I dare say, many heathens would have been ashamed; yet they are as far from being ashamed of their outrages as Caligula was, who said of himself, that he loved nothing better in his own nature than that he could not be ashamed: nay, their glory is their shame, Phil. iii. 19; and if the Lord do not open their eyes to see their shame, their end will be destruction. Is it a light matter to swear and blaspheme, to coin and spread lies, to devise calumnies, to break treaties, to contrive treacherous plots, to exercise so many barbarous cruelties, to shed so much blood, and, as if that were too little, to bury men quick? Is all this no matter of shame? And when they have so often professed to be for the true Protestant religion, shall they not be ashamed to thirst so much after Protestant blood, and in that cause desire to associate themselves with all the Papists at home and abroad whose assistance they can have, and particularly with those matchless monsters (they call them subjects) of Ireland, who, if the computation fail not, have shed the blood of some hundred thousands in that kingdom? For our part, it seems they are resolved to give the worst name to the best thing which we can do, and therefore they have not been ashamed to call a religious and loyal covenant a traitorous and damnable covenant. I have no pleasure to take up these and other dunghills, the text hath put this in my mouth which I have said. O that they could recover themselves out of the gall of bitterness, and bond of iniquity, Acts viii. 23; O that we could hear that they begin to be ashamed of their abominations, “Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people,” Isa. xxvi. 11; the Lord “shall appear to your joy, and they shall be ashamed,” lxvi. 5.

But now, in the second place, let me speak to the kingdom, and to you whom it concerneth this day to be humbled, both for your own sins and for the sins of the kingdom which you represent. Although yourselves, whom God hath placed in this honourable station, and the kingdom which God hath blessed with many choice blessings, be much and worthily honoured among the children of men, yet when you have to do with God, and with that wherein his great name and his glory is concerned, you must not think of honouring, but rather abashing yourselves, and creeping low in the dust. Livy tells us,(1376) that when M. Claudius Marcellus would have dedicate a temple to Honour and Virtue, the priests hindered it, quod utri deo res divina fieret, sciri non posset, because so it could not be known to which of the two gods he should offer sacrifice. Far be it from any of you to suffer the will of God and your own credit to come in competition together, or to put back any point of truth, because it may seem, peradventure, some way to wound your reputation, though, when all is well examined, it shall be found your glory.

You are now about the casting out of many corruptions in the government of the church and worship of God. Remember, therefore, it is not enough to cleanse the house of the Lord, but you must be humbled for your former defilements wherewith it was polluted. It is not enough that England say with Ephraim in one place, “What have I to do any more with idols?” Hos. xiv. 8. England must say also with Ephraim in another place, “Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth,” Jer. xxxi. 19. Let England sit down in the dust, and wallow itself in ashes, and cry out as the lepers did (Lev. xiii. 45), “Unclean, unclean,” and then rise up and cast away the least superstitious ceremony “as a menstruous cloth; thou shalt say unto it, Get thee hence,” Isa. xxx. 22. I know that those who are not convinced of the intrinsical evil and unlawfulness of former corruptions may, upon other considerations, go along and join in this reformation; for according to Augustine’s rule,(1377) men are to let go those ecclesiastical customs which neither Scriptures nor councils bind upon us, nor yet are universally received by all churches. And according to Ambrose’s rule to Valentinian, epist. 31, Nullus pudor est ad meliora transive,—it is no shame to change that which is not so good for that which is better. So doth Arnobius(1378) answer the pagans, who objected the novelty of the Christian religion: You should not look so much (saith he) quid reliquerimus as quid secuti simus; be rather satisfied with the good which we follow, than to quarrel why we have changed our former practise. He giveth instance, that when men found the art of weaving clothes, they did no longer clothe themselves in skins; and when they learned to build houses, they left off to dwell in rocks and caves. All this carrieth reason with it, for optimum est eligendum. If all this satisfy not, it may be Nazianzen’s rule(1379) will move some man: When there was a great stir about his archbishopric of Constantinople, he yielded for peace; because this storm was raised for his sake, he wished to be cast into the sea. He often professeth that he did not affect riches, nor dignities, but rather to be freed of his bishopric. We are like to listen long before we hear such expressions either from archbishop or bishop in England, who seem not to care much who sink, so that themselves swim above. Yet I shall name one rule more, which I shall take from the confessions of two English prelates. One(1380) of them hath this contemplation upon Hezekiah’s taking away the brazen serpent, when he perceived it to be superstitiously abused: “Superstitious use (saith he) can mar the very institutions of God, how much more the most wise and well-grounded devices of men?” Another(1381) of them acknowledged that whatsoever is taken up at the injunction of men, and is not of God’s own prescribing, when it is drawn to superstition, cometh under the case of the brazen serpent. You may easily make the assumption, and then the conclusion, concerning those ceremonies which are not God’s institutions but men’s devices, and have been grossly and notoriously abused by many to superstition.

Now to return to the point in hand, if upon all or any of these, or the like principles, any of this kingdom shall join in the removal of corruptions out of the church, which yet they do not conceive to be in themselves, and intrinsically corruptions in religion, in this case I say with the Apostle, “I therein do rejoice, yea, and will rejoice,” Phil. i. 18, because every way reformation is set forward. But let such an one look to himself, how the doctrine drawn from this text falleth upon him, that he who only ceaseth to do evil, but repenteth not of the evil,—he who applieth himself to reformation, but is not ashamed of former defilements, is in danger both of God’s displeasure, and of miscarrying in his judgment about reformation. It is far from my meaning to discourage any who are, with humble and upright hearts, seeking after more light than yet they have; I say it only for their sake, who, through the presumption and unhumbledness of their spirits, will acknowledge no fault in anything they have formerly done in church matters.

I cannot leave this application to the kingdom till I enlarge it a little farther. There are four considerations which may make England ashamed and confounded before the Lord.

1. Because of the great blessings which it hath so long wanted. Your flourishing estate in the world could not have countervailed the want of the purity and liberty of the ordinances of Christ. That was a heavy word of the Prophet, “Now for a long season Israel hath been without the true God, and without a teaching priest, and without law,” 2 Chron. xv. 3. It hath not been altogether so with this land, where the Lord hath had not only a true church, but many burning and shining lights, many gracious preachers and professors, many notable defenders of the Protestant cause against Papists, many who have preached and written worthily of practical divinity, and of those things which most concern a man’s salvation. Nay, I am persuaded, that all this time past, there have been in this kingdom many thousands of his secret and sealed ones, who have been groaning under that burden and bondage which they could not help, and have been “waiting for the consolation of Israel,” Luke ii. 25. Nevertheless, the reformation of the church of England hath been exceedingly deficient, in government, discipline and worship; yea, and many places of the kingdom have been “without a teaching priest,” and other places poisoned with false teachers. It is said (1 Sam. vii. 2), that all the house of Israel lamented after the Lord, when they wanted the ark twenty years. O let England lament after the Lord, until the ark be brought into the own place of it!

2. There is another cause of this great humiliation, and that is, the point in the text, to be ashamed “of all that you have done.” Sin, sin is that which blacketh our faces, and covereth us with confusion as with a mantle, and then most of all when we may read our sin in some judgment of God which lieth upon us; therefore the Septuagint here, instead of being “ashamed of all that they have done,” read—“accept their punishment for all that they have done,” which agreeth to that word in the law:(1382) “If then their uncircumcised hearts be humbled (the Greek readeth there ashamed) and they then accept of the punishment of their iniquity,” Lev. xxvi. 41. This is now England’s case, whose sin is written in the present judgment, and graven in your calamity as “with a pen of iron, and with a point of a diamond” (Jer. xvii. 1), to make you say, “The Lord our God is righteous in all his works which he doeth: for we obeyed not his voice,” Dan. ix. 14. Did not the land make idol gods of the court, and of the prelatical clergy, and feared them, and followed them more than God, and obeyed them rather than God, so that their threshold was set by God’s threshold, and their posts by God’s posts? as it is said, ver. 7. I speak not now of lawful obedience to authority. Is it not a righteous thing with the Lord to make these, your idols, his rods to correct you? Hath not England harboured and entertained Papists, priests, and Jesuits in its bosom? Is it not just that now you feel the sting and poison of these vipers? Hath there not been a great compliance with the prelates, for peace’s sake, even to the prejudice of truth? Doth not the Lord now justly punish that Episcopal peace with an Episcopal war? Was not that prelatical government first devised, and since continued, to preserve peace and to prevent schisms in the church? And was it not God’s just judgment that such a remedy of man’s invention should rather increase than cure the evil? So that sects have most multiplied under that government, which now you know by sad experience. Hath not this nation, for a long time, taken the name of the Lord in vain, by a formal worship and empty profession? Is it not a just requital upon God’s part, that your enemies have all this while taken God’s name in vain, and taken the Almighty to witness of the integrity of their intentions for religion, law and liberty, thus persuading the world to believe a lie? What shall I say of the book of sports, and other profanations of the Lord’s day? This licentiousness was most acceptable to the greatest part, and they “loved to have it so,” Jer. v. 31. Doth not the great famine of the word almost everywhere in the kingdom, except in this city, make the land mourn on the Sabbath, and say, “I do remember my faults this day?” Gen. xli. 9. Yea, doth not the land now enjoy her Sabbaths, while men are constrained not only to cease from sports on that day, but from labouring the ground, and from other works of their calling upon other days? What should I speak of the lusts and uncleanness, gluttony and drunkenness, chambering and wantonness, prodigality and lavishness, excess of riot, masking, and balling, and sporting, when Germany and the Palatinate, and other places, were wallowing in blood, yea, when there was so much sin and wrath upon this same kingdom? Will not you say now, that for this the Lord God hath caused your “sun to go down at noon,” and hath turned your feasts into mourning, and all your songs into lamentations? (Amos viii. 9, 10.) Or what should I say of the oppressions, injustice, cozenage in trading and in merchandise, which yourselves know better than I can do how much they have abounded in the kingdom? Doth not God now punish the secret injustice of his people by the open injustice of their enemies? Do ye not remember that mischief was framed by a law? And now, when your enemies execute mischief against law, will you not say, Righteous art thou, O Lord, and just are thy judgments. One thing I may not forget, and that is, that the Lord is punishing blood with blood, the blood of the oppressed, the blood of the persecuted, the blood of those who have died in prisons, or in strange countries, suffering for righteousness’ sake. He that departed from evil did even make himself a prey, Isa. lix. 15. There was not so much as one drop of blood spilt upon the pillory for the testimony of the truth but it crieth to heaven, for precious is the blood of the saints, (Psal. lxxii. 14.) Doth not all the blood shed in Queen Mary’s days cry? And doth not the blood of the Palatinate and of Rochel cry? And doth not the blood of souls cry? which is the loudest cry of all. God said to Cain, “The voice of thy brother’s blood crieth unto me from the ground,” Gen. iv. 10. The Hebrew hath it, “Thy brother’s blood,” which is well expounded both by the Chaldee Paraphrase and the Jerusalem Targum, the voice of the blood of all the generations and the righteous people which thy brother should have begotten crieth unto me. I may apply it to the thing in hand: The silencing, deposing, persecuting, imprisoning, and banishing of so many of the Lord’s witnesses, of the most painful and powerful preachers, and the preferring of so many either dumb dogs or false teachers, maketh the voice of bloods to cry to heaven, even the blood of many thousands, yea, thousands of thousands of souls, which have been lost by the one, or might have been saved by the other. God will require the blood of the children which those righteous Abels might have begotten unto him. There is, beside all this, more blood-guiltiness, which is secret, but shall sometime be brought to light. O blood! blood! O let the land tremble, while the righteous Judge makes “inquisition for blood,” Psal. ix. 12; O let England cry, “Deliver me from blood-guiltiness, O God”! Psal. li. 14.

But you will say, peradventure, many of these things whereof I have spoken ought not to be charged upon the kingdom, they were only the acts of a prevalent faction for the time.

I answer, First, God will impute them to the kingdom, unless the kingdom mourn for them. God gives not a charge to the destroying angel (Ezek. ix. 4) to spare those who have not been actors in the public sins and abominations, but to spare those only who cry and sigh for those abominations.

Secondly, When the ministers of state, or others having authority in church or commonwealth, take the boldness to do such acts, the kingdom is not blameless; for they durst not have done as they did, had the Lord but disclaimed, discountenanced, and cried out against them. It is marked both of John Baptist (Matt. xiv. 5), and of Christ (Matt. xxi. 46), and of the apostles (Acts iv. 21), that so long as the people did magnify them, and esteem them highly, their enemies durst not do unto them what else they would have done.

3. A third consideration concerning the kingdom is this. Notwithstanding of all the happiness and gospel-blessings which it hath wanted in so great a measure, and notwithstanding of all the sins which have so much abounded in it, yet the servants of God have charged it with great presumption,(1383) that the church of England hath said with the church of Laodicea, “I am rich, and increased with goods, and have need of nothing,” Rev. iii. 17. It hath been proud of its clergy, learning, great revenues, peace, plenty, wealth, and abundance of all things, and as the Apostle chargeth the Corinthians, “Ye are puffed up, and have not rather mourned,” that the wicked ones “might be taken away from among you,” 1 Cor. v. 2. And would God this presumption had taken an end when God did begin to afflict the land. It did even make an idol of this Parliament, and trusted to its own strength and armies, which hath provoked God so much, that he hath sometimes almost blasted your hopes that way, and hath made you to feel your weakness even where you thought yourselves strongest. God would not have England say, “Mine own hand hath saved me,” Judg. vii. 2; neither will he have Scotland to say, “My hand hath done it:” but he will have both to say, His hand hath done it, when we were lost in our own eyes. God grant that your leaning so much upon the arm of flesh be not the cause of more blows. God must be seen in the work, and he will have us to give him all the glory, and to say, “Thou also hast wrought all our works in us,” Isa. xxvi. 12. O that all our presumption may be repented of, and that the land may be yet more deeply humbled! Assuredly God will arise and subdue our enemies, and command deliverances for Jacob; but it is as certain God will not do this till we be more humbled and (as the text saith) ashamed of all that we have done.

4. There is another motive more evangelical: Let England be humbled even for the mercy, the most admirable mercy which God hath showed upon so undeserving and evil-deserving a kingdom. See it in this same prophecy, “I will establish my covenant with thee; and thou shalt know that I am the Lord: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God,” Ezek. xvi. 62, 63. And again: “Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel,” Ezek. xxxvi. 32; “O my God (saith Ezra), I am ashamed and blush to lift up my face to thee,” Ezra. ix. 6. And what was it that did so confound him? You may find it in that which followeth: God had showed them mercy, and had left them a remnant to escape, and had given them a nail in his holy place, and had lightened their eyes: “And now (saith he), O our God, what shall we say after this? for we have forsaken thy commandments,” Ezra. ix. 10. Let us this day compare, as he did, God’s goodness and our own guiltiness. England deserved nothing but to get a bill of divorce, and that God should have said in his wrath, Away from me, I have no pleasure in you; but now he hath received you into the bond of his covenant, he rejoiceth over you to do you good, and to dwell among you; his banner over you is love. O let our hard hearts be overcome and be confounded with so much mercy, and let us be ashamed of ourselves, that after so much mercy we should be yet in our sins and trespasses.

There is a third application, which I intend for the ministry, who ought to go before the people of God in the example of repentance and humiliation. You know the old observation, Raro vidi clericum poenitentem,—I have seldom seen a clergyman penitent. As Christ saith of rich men (Mark x. 24, 25), I may say of learned men, It is easier for a camel to go through the eye of a needle, than for a man that trusts in his learning to enter into the kingdom of heaven. He will needs maintain the lawfulness of all which he hath done, and will not be, as this text would have him, ashamed of all that he hath done. Yet it is not impossible with God to make such an one deny himself, and that whatsoever in him exalts itself against Christ should be brought into captivity to the obedience of Christ (2 Cor. x. 5). Among all that were converted by the ministry of the apostles, I wonder most at the conversion of a great company of priests, Acts vi. 7. I do not suspect, as two learned men have done,(1384) that the text is corrupted in that place, and that it should be otherwise read. I am the rather satisfied, because there is nothing there mentioned of the conversion of the high priest, or of the chief priests, the heads of the twenty-four orders which were upon the council, and had condemned Christ: the place cannot be understood but of a multitude of common or inferior priests, even as, by proportion, in Hezekiah’s reformation, the Levites were more upright in heart than the priests, 2 Chron. xxix. 34.

And now many of the inferior clergy (as they were abusively called) are more upright in heart unto this present reformation than any of those who had assumed to themselves high degrees in the church. The hardest point of all is, so to embrace and follow reformation as to be ashamed of former prevarications and pollutions. But in this also the Holy Ghost hath set examples before the ministers of the gospel. I read, 2 Chron. xxx. 15, “The priests and the Levites were ashamed, and sanctified themselves, and brought in the burnt-offerings into the house of the Lord.” They thought it not enough to be sanctified, but they were ashamed that they had been before defiled. A great prophet is not content to have his judgment rectified which had been in error, but he is ashamed of the error he had been in; “So foolish was I (saith he) and ignorant: I was as a beast before thee,” Psal. lxxiii. 22. A great apostle must glorify God, and humbly acknowledge his own shame; “For I am the least of the apostles (saith he), that am not meet to be called an apostle, because I persecuted the church of God,” 1 Cor. xv. 9. And shall I add the example of a great father? Augustine confesseth(1385) honestly, that for the space of nine years he both was deceived, and did deceive others. Nature will whisper to a man to look to his credit: but the text here calleth for another thing,—to look to the honour of God, and to thine own shame; and yet in so doing thou shalt be more highly esteemed both by God and by his children. Now without this let a man seem to turn and reform never so well, all is unsure work, and built upon a sandy foundation. And whosoever will not acknowledge their iniquity, and be ashamed for it, God shall make them bear their shame; according to that which is pronounced in the next chapter, ver. 10-15, against the Levites, who had gone astray when Israel went astray after their idols; and according to that, Mal. ii. 8, 9, “Ye have corrupted the covenant of Levi, saith the Lord of hosts: therefore have I also made you contemptible and base before all the people.”

The fourth and last application of this doctrine is for every Christian. The text teacheth us a difference betwixt a presumptuous and a truly humbled sinner; the one is ashamed of his sins, the other not. By this mark let every one of us try himself this day. It is a saving grace to be truly and really ashamed of sin. It is one of the promises of the covenant of grace, “Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations,” Ezek. xxxvi. 31. Try, then, if thou hast but thus much of the work of grace in thy soul; and if thou hast, be assured of thy interest in Christ and in the new covenant. A reprobate may have somewhat which is very like this grace: but I shall lay open the difference betwixt the one and the other in these particulars:—

1. To be truly ashamed of sin, is to be ashamed of it as an act of filthiness and uncleanness. The child of God, when he comes to the throne of grace, is ashamed of an unclean heart, though the world cannot see it. A natural man, at his best, looketh upon sin as it damneth and destroyeth the soul, but he cannot look upon it as it defiles the soul. Shame ariseth properly from a filthy act, though no other evil be to follow upon it.

2. As we are ashamed of acts of filthiness, so of acts of folly. A natural man may judge himself a fool in regard of the circumstances or consequents of his sin, but he is not convinced that sin in itself is an act of madness and folly. When the child of God is humbled he becomes a fool in his own eyes,—he perceives he had done like a mad fool, 1 Cor. iii. 18; therefore he is said then to come to himself, Luke xv. 17.

3. The child of God is ashamed of sin as an act of unkindness and unthankfulness to a sweet merciful Lord, Psal. cxxx. 4; Rom. ii. 4. Though there were no other evil in sin, the conscience of so much mercy and love so far abused, and so unkindly recompensed, is that which confoundeth a penitent sinner. As the wife of a kind husband, if she play the whore (though the world know it not), and if her husband, when he might divorce her, shall still love her and receive her into his bosom; such a one, if she have at all any sense, or any bowels of sorrow, must needs be swallowed up of shame and confusion for her undutifulness and treachery to such a husband. But now the hypocrite is not at all troubled or afflicted in spirit for sin as it is an act of unkindness to God.

4. Shame, as philosophers have defined it,(1386) is “the fear of a just reproof:” not simply the fear of a reproof, but the fear of a just reproof. That is servile; this filial. The child of God is ashamed of the very guiltiness, and of that which may be justly laid to his charge; the hypocrite not so. Saul was not ashamed of his sin, but he was ashamed that Samuel should reprove him before the elders of the people, 1 Sam. xv. 15, 30. Christ’s adversaries were ashamed (Luke xiii. 17), not of their error, but because their mouths were stopped before the people, and they could not answer him. A hypocrite is ashamed, “as a thief is ashamed when he is found,” Jer. ii. 26; mark that, “when he is found;” a thief is not ashamed of his sin, but because he is found in it, and so brought to a shameful end.

5. When the cause of God is in hand, a true penitent is so ashamed of himself that he fears the people of God shall be put to shame for his sake, and that it shall go the worse with them because of his vileness and guiltiness. This made David pray, “O God, thou knowest my foolishness; and my sins are not hid from thee. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel,” Psal. lxix. 5, 6. The sorrow and shame of a hypocrite (as all his other seeming graces) are rooted in self-love, not in the love of God: he hath not this in all his thoughts, that he is a spot or blemish in the body or church of Christ, and therefore to be humbled, lest for his sake God be displeased with his people; lest such a vile and abominable sinner as he is bring wrath and confusion upon others, and make Israel turn their back before the enemy. O happy soul that hath such thoughts as these!

I have now done with the first part of the text, wherein I have been the larger, because it most fitteth the work of the day.

The second follows: “Show them the form of the house,” &c.

Before I come to the doctrines which do here arise, I shall first explain the particulars mentioned in this part of the text, so as they may agree to the spiritual temple or church of Christ, which in the beginning I proved to be here intended.

First, We find here the form and fashion of a house; in which the parts are very much diversified one from another. There are, in a formed and fashioned house, doors, windows, posts, lintels, &c.; there is also a multitude of common stones in the walls of the house. Such a house is the visible ministerial church of Christ, the parts whereof are partes dissimilares,—some ministers and rulers; some eminent lights; others of the ordinary rank of Christians,—that make up the walls. If God hath made one but a small pinning in the wall, he hath reason to be content, and must not say, Why am not I a post, or a corner-stone, or a beam? Neither yet may any corner-stone despise the stones in the wall, and say, I have no need of you.

Secondly, The Prophet was here to show them “the goings out of the house, and the comings in thereof.” These are not the same but different gates, it is plain: “When the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship, shall go out by the way of the south gate, &c., he shall not return by the way of the gate whereby he came in,” Ezek. xlvi. 9. And that not only to teach us order, and the avoiding of confusion, occasioned by the contrary tides of a multitude, but to tell us farther, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God,” Luke ix. 62. We must not go out of the church the way that we came in (that were a door of defection), but hold our faces forward till we go out by the door of death.

Thirdly, The text hath twice “all the forms thereof,” which I understand of the outward forms and of the inward forms, which two I find very much distinguished by those who have written of the form and structure of the temple. The church is exceedingly beautified, even outwardly, with the ordinances of Christ, but the inward forms are the most glorious: “For, behold, the kingdom of God is within you,” Luke xvii. 21; and it “cometh not with observation,” ver. 20; “The king’s daughter is all glorious within;” yet even “her clothing is of wrought gold,” Psal. xlv. 13. When the angel had made an end of measuring the inner house (Ezek. xlii. 15), then he brought forth Ezekiel by the east gate, which was the chief gate by which the people commonly entered, and measured the outer wall in the last place. God’s method is first to try the heart and reins, then to give to a man according to his works, Jer. xvii. 10. So should we measure, by the reed of the sanctuary, first the inner house of our hearts and minds, and then to measure our outer walls, and to judge of our profession and external performances.

Lastly, The Prophet is commanded to write in their sight “all the ordinances thereof, and all the laws thereof;” for the church is a house not only in an architectonic, but in an economic sense. It is Christ’s family governed by his own laws; and a temple which hath in it “them that worship,” Rev. xi. 1, it hath its own proper laws by which it is ordered. Alioe sunt leges Coesarum, alioe Christi (saith Jerome(1387)),—Caesar’s laws and Christ’s laws are not the same, but divers one from another. Schoolmen say,(1388) that a law, properly so called, is both illuminative and impulsive: illuminative, to inform and direct the judgment; impulsive, to move and apply the will to action. And accordingly there are two names in this text given to Christ’s laws and institutions: one(1389) which importeth the instruction and information of our minds; another,(1390) which signifieth a deep imprinting or engraving (and that is made upon our hearts and affections), such as a pen of iron and other instruments could make upon a stone. It is not well when either of the two is wanting; for the light of truth, without the engraving of truth, may be extinguished; and the engraving of truth, without the light of truth, may be obliterate.

All these I shall pass, and only pitch upon two doctrines which I shall draw from this second part of the text: one concerning the will of God’s commandment, what God requireth of Israel to do; another concerning the will of God’s decree, what he hath purposed himself to do.

The first is this: “God will have Israel to build and order his temple, not as shall seem good in their eyes, but according to his own pattern only which he sets before them,” which doth so evidently appear from this very text, that it needeth no other proof; for what else meaneth the showing of such a pattern to be kept and followed by his people? Other passages of this kind there are which do more abundantly confirm it.

The Lord did prescribe to Noah both the matter, and fashion, and measures of the ark (Gen. vi. 14-16). To Moses he gave a pattern of the tabernacle, of the ark, of the mercy-seat, of the vail, of the curtains, of the two altars, of the table and all the furniture thereof, of the candlestick and all the instruments thereof, &c. And though Moses was the greatest prophet that ever arose in Israel, yet God would not leave any part of the work to Moses’ arbitrement, but straitly commandeth him, “Look that thou make them after their pattern, which was showed thee in the mount,” Exod. xxv. 40. When it came to the building of the first temple, Solomon was not in that left to his own wisdom, as great as it was, but David, the man of God, gave him a perfect “pattern of all that he had by the Spirit,” 1 Chron. xxviii. 11-13. The second temple was also built “according to the commandment of the God of Israel” (Ezra vi. 14), by Haggai and Zechariah. And for the New Testament, Christ our great Prophet, and only King and Lawgiver of the church, hath revealed his will to the apostles, and they to us, concerning all his holy things; and we must hold us at these unleavened and unmixed ordinances which the apostles, from the Lord, delivered to the churches: “I will put upon you (saith he himself) none other burden: but that which ye have already hold fast till I come,” Rev. ii. 24, 25.

I know the church must observe rules of order and conveniency in the common circumstances of times, places, and persons; but these circumstances are none of our holy things,—they are only prudential accommodations, which are alike common to all human societies, both civil and ecclesiastical, wherein both are directed by the same light of nature, the common rule to both in all things of that kind, providing always that the general rules of the word be observed: “Do all to the glory of God,” 1 Cor. x. 31; “Let all things be done to edifying,” 1 Cor. xiv. 26; “It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak,” Rom. xiv. 21; “Let every man be fully persuaded in his own mind. To him that esteemeth anything to be unclean, to him it is unclean,” Rom. xiv. 5, 14.

The text giveth some clearing to this point: There is here showed to the house of Israel a pattern of the whole structure, and of the least part thereof, and all the measures thereof; yet no pattern is given of the kind, or quantity, or magnificence of the several stones, or of the instruments of building. The reason is, because the former is essential to a house, the latter accidental,(1391) the former, if altered, make another building; the latter, though altered, the building is the same: therefore where we have in the text “the forms thereof,” the Septuagint read ὑποστασιν αὐτοῦ,—the substance thereof.

But to clear it a little farther, I put two characters upon those circumstances which are not determined by the word of God, but left to be ordered by the church as shall be found most convenient. First, They are not things sacred, nor proper to the church, as hath been said. They are of the same nature, they serve for the same end and use, both in sacred and civil things; for order and decency, the avoiding of confusion and the like, are alike common to church and commonwealth. Secondly, I shall describe them as one of the prelates hath done, who tells us,(1392) that the things which the Scripture hath left to the discretion of the church are those things “which neither needed nor could be particularly expressed. They needed not, because they are so obvious; and they could not, both because they are so numerous, and because so changeable.”

I will not insist upon questions of this kind, but will make a short application of the doctrine unto you, honourable and beloved. You may plainly see from what hath been said, that neither kings, nor parliaments, nor synods, nor any power on earth, may impose or continue the least ceremony upon the consciences of God’s people, which Christ hath not imposed; therefore let neither antiquity, nor custom, nor conveniency, nor prudential considerations, nor show of holiness, nor any pretext whatsoever, plead for the reservation of any of your old ceremonies, which have no warrant from the word of God. Much might have been said for the high places among the Jews, as I hinted in the beginning; and much might have been said by the Pharisees for their frequent washings (Mark vii. 2, 3, 4, 7), which, as they were ancient, and received by the traditions of the elders, so they were used to teach men purity, and to put them in mind of holiness; neither was their washing contrary to any commandment of God, except you understand that commandment of not adding to the word (Deut. iv. 2; xii. 32; Prov. xxx. 6), which doth equally strike against all ceremonies devised by man.

“A little leaven leaveneth the whole lump,” Gal. v. 9; and a little leak will endanger the ship. Thieves will readily dig through a house, how much more will they enter if any postern be left open to them. The wild beasts and boars of the forest will attempt to break down the hedges of the Lord’s vineyard (Psal. lxxx. 13), how much more if any breach be left in the hedges. If, therefore, you would make a sure reformation, make a perfect reformation, lest Christ have this controversy with England, “Nevertheless I have somewhat against thee,” Rev. ii. 4. And so much of our duty.

The second doctrine concerneth God’s decree, and it is this: “It is concluded in the council of heaven, and God hath it in the thoughts of his heart, to repair the breaches of his house, and to build such a temple to himself, as is shadowed forth in this vision of Ezekiel.” For the comparing of this verse with ver. 7 in this same chapter, and with chap. xxxvii. 26, 27, will easily make it appear, that this showing of the pattern, and all this measuring, was not only in reference to Israel’s duty, but to God’s gracious purpose towards Israel. According to that, Zech. i. 16, “Therefore thus saith the Lord, I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.” Now this vision cannot be said to be fulfilled in Zorobabel’s temple, as I proved before, only here take notice that the second destruction of the temple by the Romans was worse than the first by the Babylonians,—that desolation was repaired, but this could never be repaired, though the Jews did attempt the building again of the temple,(1393) first under Adrian the emperor, and afterward under Julian the apostate. The hand of God was seen against them most terribly by fire from heaven, and other signs of that kind; and about the same time (to observe that by the way) the famous Delphic temple was without man’s hand, by fire and earthquake, utterly destroyed and never built again,—to tell the world that neither Judaism nor paganism should prevail, but the kingdom of Jesus Christ.

Where then must we seek for the accomplishment of Ezekiel’s vision, I mean for the new temple in which the Lord will dwell for ever, and where his holy name shall be no more polluted? Surely we must seek for it in the days of the gospel, as hath been before abundantly proved; but that the thing may be the better understood, let us take with us, at least, some few general observations concerning this temple of Ezekiel, as it representeth what should come to pass in the church of Christ.

First of all, there is but one temple, not many, showed to him,—which is in part, and shall be yet more fulfilled in the church of the New Testament, according to that, Zech. xiv. 8, “And it shall be in that day, that living waters shall go out from Jerusalem;” which is the same that we have, Ezek. xlvii. 1. Then follows, “And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name one.” The like promise we find elsewhere: “I will give them one heart, and one way,” Jer. xxxii. 39; Ezek. xi. 19. It is observed, that for this very end of uniformity, the heathens also did erect temples, that they might all worship the same idol-god in the same manner. The plague of the Christian church hitherto hath been temple against temple, and altar against altar, “But thou, O Lord, how long?” Psal. vi. 3.

Secondly, Ezekiel’s temple and city are very large and capacious, as I showed in the beginning; and the city had three gates looking toward each of the four quarters of the world, Ezek. xlviii. 31-34: all this to signify the spreading of the gospel into all the earth; which is also signified by the holy waters issuing from the threshold of the temple, and rising so high that they were waters to swim in, Ezek. xlvii. 1, 5. God hath said to his church, “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt break forth on the right hand and on the left,” Isa. liv. 2, 3. A great increase of the church there was in the apostles’ times, Col. i. 6; but a far greater may be yet looked for, Rom. xi. 12. Though the enemy did come in like a flood, the Spirit of the Lord lifted up a standard against him, Isa. lix. 19; “The sea saw it, and fled; Jordan was driven back,” Psal. cxiv. 3. But when the gospel cometh, “like a noise of many waters” (as the Prophet calls it, ver. 2, signifying an irresistible increase), it is in vain to build bulwarks against it: God will even break open “the fountains of the great deep,” and open “the windows of heaven” (Gen. vii. 11); and the gospel will prove a second flood, which will overflow the whole earth, though not to destroy it (as Noah’s did), but to make it glad; “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,” Hab. ii. 14; Isa. xi. 9.

Thirdly, In this temple, beside the holy of holies, were three courts:(1394) the court of the priests; the court of the people, commonly called Atrium Israelis; and, without both these, Atrium Gentium, the court of the heathen, so called, because the heathen, as also many of those who were legally unclean, might not only come unto the mountain of the house of the Lord, but also enter within the outer wall (mentioned Ezek. xlii. 20), and so worship in that outer court, or intermurale; unto which did belong (as we learn from Josephus(1395)) the great east porch, which kept the name of Solomon’s porch,—in which both Christ himself did preach (John x. 23), and the apostles after him (Acts v. 12); by which means the free grace of the gospel was held forth even to heathens, and publicans, and unclean persons, who were not admitted into the court of Israel,—there to communicate in all the holy things: “For the Son of man is come to seek and to save that which was lost,” Luke xix. 10. This outer court of the temple is meant when it is said that the Pharisees brought a woman taken in adultery into the temple, and set her before Christ, John viii. 2, 3. Now all this will hold true answerably of the spiritual temple; for, first, As the uncircumcised and the unclean were not admitted into the temple among the children of Israel (Ezek. xliv. 9), so all that live in the church of Christ are not to be admitted promiscuously to every ordinance of God, especially to the Lord’s table, but only those whose profession, knowledge and conversation, after trial, shall be found such as may make them capable thereof: yet as heathens and unclean persons did enter into the outer court, and there hear Christ and his apostles, so there shall ever be in the church a door of grace and hope open to the greatest and vilest sinners who shall seek after Christ, and “ask the way to Zion, with their faces thitherward,” Jer. i. 5. Secondly, There shall be also somewhat answerable to the court of the children of Israel: God can raise up even of the stones children to Abraham (Matt. iii. 9); he will not want a people to tread in the courts of his house, and to inquire in his temple. Thirdly, And as in the typical temple there was a court for the priests, so hath the Lord promised to the church: “Yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers,” Isa. xxx. 20; and again, “I will give you pastors according to mine heart, which shall feed you with knowledge and understanding,” Jer. iii. 15. Fourthly, And as there was a secret and most holy place, where the ark was, and the mercy-seat, and where the glory of God dwelt, so Christ hath his own “hidden ones” (Psal. lxxxiii. 3), “the children of the bride-chamber” (Matt. ix. 15), who, “with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord,” 2 Cor. iii. 18. There is also a time coming when God will open the secrets of his temple, and make the ark of his testament to be seen otherwise than yet it hath been; which shall be at the sounding of the seventh trumpet, Rev. xi. 15, 19.

Fourthly, The fourth thing wherein Ezekiel’s temple represented the church of Christ is in regard of the great strength thereof: it stood “upon a very high mountain,” chap. xl. 2. The material temple also in Jerusalem, as it is described by Josephus, was a very strong and impregnable place. Interpreters think that Cyrus was jealous of the strength of the temple, and for that cause gave order that it should not be built above threescore cubits high, whereas Solomon had built it sixscore cubits high, Ezra vi. 3. The Romans afterwards, when they had subdued Judea, had a watchful eye upon the temple, and placed a strong garrison in the castle Antonia (which was beside the temple), the commander whereof was called “the captain of the temple” (Acts iv. 1); and all this for fear of sedition and rebellion among the Jews when they came to the temple. Now the invisible strength of the spiritual temple is clearly held forth unto us by him who cannot deceive us: “Upon this rock,” saith he (meaning himself), “I will build my church, and the gates of hell shall not prevail against it,” Matt. xvi. 18. The princes and powers of the world are more jealous than they need of the church’s strength; and yet (which is a secret judgment of God) they have not been afraid to suffer Babylon to be built in her full strength: “There were they in great fear where no fear was” (Psal. liii. 5); for when all shall come to all, it shall be found that the gospel and true religion is the strongest bulwark, and chief strength for the safety and stability of kings and states.

Lastly, The glory of this temple was very great, insomuch that some have undertaken to demonstrate(1396) that it was a more glorious piece than any of the seven miracles of the world, which were so much spoken of among the ancients. But the greatest glory of this temple was, that “the glory of the God of Israel” came into it, and “the earth shined with his glory,” ver. 2; Christ, the brightness of his Father’s glory (Heb. i. 3), walking in the midst of the seven golden candlesticks (Rev. i. 13), is and shall be more and more the church’s glory; therefore it is said to her, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee,” Isa. lx. 1. Surely as it was said of the new material temple, in reference to Christ, so it may be said of the new spiritual temple, which yet we look for, “The glory of this latter house shall be greater than of the former, saith the Lord of hosts; and in this place will I give peace, saith the Lord of hosts,” Hag. ii. 9. Christ will keep the best wine till the end of the feast (John ii. 10); and he will bless our latter end more than our beginning, Ezek. xxxvi. 11.

That which I have said, from grounds of Scripture, concerning a more glorious, yea, more peaceable condition of the church to be yet looked for, is acknowledged by some of our sound and learned writers(1397) who have had occasion to express their judgment about it: and it hath no affinity with the opinion of an earthly or temporal kingdom of Christ, or of the Jews’ building again of Jerusalem and the material temple, and their obtaining a dominion above all other nations, or the like.

I shall now bring home the point. There are very good grounds of hope to make us think that this new temple is not far off; and (for your part) that Christ is to make a new face of a church in this kingdom,—a fair and beautiful temple for his glory to dwell in: and he is even now about the work.

For, first, “The set time” to build Zion is come, when the people of God “take pleasure in her stones, and favour the dust thereof,” Psal. cii. 13, 14, 16. The stones which the builders of Babel refused are now chosen for corner stones, and the stones which they chose do the builders of Zion now refuse: “They shall not take of thee a stone for a corner, nor a stone for foundations,” Jer. li. 26. Those that have anything of Christ and of the image of God in them begin to creep out of the dust of contempt, and to appear like stars of the morning. Nay, to go farther than that, the old stones, the Jews, who have been for so many ages lying forgotten in the dust, those poor “outcasts of Israel” (Psal. cxlvii. 2), have of late come more into remembrance, and have been more thought of, and more prayed for, than they were in former generations.

Secondly, Are there not great preparations and instruments fitted for the work? Hath not God called together, for such a time as this, the present Parliament, and the Assembly of Divines, his Zorobabels, and Jehoshuas, and Haggais, and Zechariahs? Are there not also hewers of stones, and bearers of burdens? much wholesome preaching, much praying and fasting, many petitions put up both to God and man? the covenant also going through the kingdom as the chief preparation of materials for the work? Is not the old rubbish of ceremonies daily more and more shovelled away, that there may be a clean ground? and is not the Lord by all this affliction humbling you, that there may be a deep and a sure foundation laid?

Thirdly, The work is begun, and shall it not be finished? God hath laid the foundation, and shall he not “bring forth the head-stone?” Zech. iv. 7, 9. Christ hath put Antichrist from his outerworks in Scotland, and he is now come to put him from his innerworks in England: “His work is perfect” (Deut. xxxii. 4), saith Moses; “I am Alpha and Omega (saith Christ), the beginning and the ending,” Rev. i. 8; “Shall I bring to the birth, and not cause to bring forth, saith the Lord? shall I cause to bring forth, and shut the womb, saith thy God?” Isa. lxvi. 9.

I may add three other signs whereby to discern the time, from Rev. xi. 1, the place before cited: First, Is there not now a measuring of the temple, ordinances and worshippers, by “a reed like unto a rod?” The reed of the sanctuary in the Assembly’s hand, and the rod of power and law in your hand, are well met together. Secondly, There is a court, which before seemed to belong to the temple, left out and not measured: “From him that hath not shall be taken away even that which he hath,” Matt. xxv. 29. The Samaritans of this time, who serve the Lord, and serve their own gods too (2 Kings xvii. 33, 34), and do after the manners of idolaters, have professed (as they of old to the Jews, Ezra iv. 2), that they would build with you; that they will be for the true Protestant religion as you are; that they will also consent to the reformation of abuses, for the ease of tender consciences. But God doth so alienate and separate betwixt you and them, by his overruling providence, discovering their designs against you, and their deep engagements to the popish party, as if he would say unto them, “Ye have no portion, nor right, nor memorial in Jerusalem,” Neh. ii. 20; or as it is in the parable concerning those who had refused to come when they were invited, yea, had taken the servants of Christ and entreated them spitefully, and killed them,—the great king hath said in his wrath, that they shall not taste of his supper, and he sends forth his armies to destroy those murderers, and to burn up their city, Matt. xxii. 6, 7; Luke xiv. 24. Surely what they have professed(1398) concerning reformation is scarce so much as the Pope did acknowledge when reformation did begin in Germany. However, as it is our heart’s desire and prayer to God for them that they may be saved, so we are not out of hopes that God hath many of his own among them, unto whom he will give “repentance to the acknowledging of the truth.”

Lastly, The time seemeth to answer fitly: The new temple is built when the forty-two months of the beast’s reign, and of the treading down the holy city (that is, by the best interpretation, twelve hundred and sixty years) come to an end. This computation, I conceive, should begin rather before the four hundredth year of Christ than after it; both because the Roman Emperor (whose falling was the Pope’s rising) was brought very low before that time by the wars of the Goths and other barbarous nations, and otherwise, which will appear from history; and further, because pope Innocentius(1399) (who succeeded about the year 401) was raised so high that he drew all appeals from other bishops to the apostolical see, according to former statutes and customs, as he saith. I cannot pitch upon a likelier time than the year 383, at which time (according to the common calculation) a general Council at Constantinople (though Baronius and some others reckon that Council in the year 381) did acknowledge the primacy of the bishop of Rome,(1400) only reserving to the bishop of Constantinople the second place among the bishops. Did not then the beast receive much power when this much was acknowledged by a council of one hundred and fifty bishops, though sitting in the East, and moderated by Nectarius, archbishop of Constantinople. Immediately after this council, it is acknowledged by one of our great antiquaries,(1401) that the bishop of Rome did labour mightily to draw all causes to his own consistory, and that he doth scarce read of any heretic or schismatic condemned in the province where he lived, but straight he had recourse to the bishop of Rome. Another of our antiquaries(1402) noteth not long before that Council, that Antichrist did then begin to appear at Rome, and to exalt himself over all other bishops.

Now if we should reckon the beginning of the beast’s reign about the time of that Council, the end of it will fall in at this very time of ours. But I dare not determine so high a point. God’s work will, ere it be long, make a clearer commentary upon his word. Only let this be remembered, We must not think it strange if, after the end of the twelve hundred and sixty years, Antichrist be not immediately and utterly abolished; for when that time is ended he makes war against the witnesses, yea, overcometh and killeth them. But that victory of his lasteth only three days and a half, and then God makes, as it were, a resurrection from the dead, and a tenth part of the great city falls before the whole fall; see Rev. xi. 3, 7, 11, 13. Whether this killing of the witnesses (which seemeth to be the last act of Antichrist’s power) be past, or to come, I cannot say: God knows. But assuredly, the acceptable year of Israel’s jubilee, and the day of vengeance upon Antichrist, is coming, and is not far off.

But now, is there no other application to be made of this point? Is all this said to satisfy curious wits, or, at the best, to comfort the people of God? Nay, there is more than so: it must be brought home to a practical use. As the assurance of salvation doth not make the child of God the more presumptuous, but the more humble (Ezek. xvi. 63); neither doth it make him negligent, but diligent in the way of holiness, and in all the acts of his spiritual warfare, Phil. iii. 13, 14; 2 Pet. i. 10; so that “every man that hath this hope in him purifieth himself,” 1 John iii. 3: so answerably, the assurance of the new temple, and of the sweet days to come, serveth for a twofold practical use; even as David also applieth God’s promise of Solomon’s building the temple, 1 Chron. xxii. 9; for thus he speaketh to the princes of Israel, ver. 19, “Now set your heart and your soul to seek the Lord your God; arise, therefore, and build ye the sanctuary of the Lord God;” and this is, beside, the charge which he giveth to Solomon.

First, then, ye must set your heart and your soul to seek God, forasmuch as you know it is not in vain to seek him for this thing, Dan. ix. 2, 3. When Daniel understood by books that the seventy years of Jerusalem’s desolation were at an end, and that the time of building the temple again was at hand, then he saith, “I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.” O let us do as he did! O let us “cry mightily unto God,” Jonah iii. 8; and let us, with all our soul, and all our might, give ourselves to fasting and prayer. Now, if ever, “the effectual fervent prayer of a righteous man availeth much,” James v. 16.

Secondly, And the more actively you must go about the business. “Be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord,” 1 Cor. xv. 58. What greater motive to action than to know that you shall prosper in it? “Arise therefore, and be doing.”

And so I am led upon the third and last part of the text, of which I shall speak but very little.

The doctrine is this: Reformation ends not in contemplation, but in action. The pattern of the house of God is set before us to the end it may be followed; and the ordinances thereof to the end they may be obeyed: “Give me understanding (saith David), and I shall keep thy law; yea, I shall observe it with my whole heart,” Psal. cxix. 34; “If ye know these things (saith Christ), happy are ye if ye do them,” John xiii. 17. The point is plain, and needeth no proof but application.

Let me therefore, honourable worthies, leave in your bosoms this one point more: Many of the servants of God who have stood in this place, and could do it better than I can, have been calling upon you to go on in the work of reformation: O “be not slothful in business,” Rom. xii. 11; and forget not to do as you have been taught. Had you begun at this work, and gone about the building of the house of God as your first and chief business, I dare say you should have prospered better. It was one cause, among others, why the children of Israel (though the greater number, and having the better cause too) did twice fall before Benjamin, because, while they made so great a business for the villainy committed upon the Levites’ concubine, they had taken no course with the graven image of the children of Dan (Jud. xviii. 30, 31), a thing which did more immediately touch God in his honour.

But I am confident errors of this kind will be now amended, and that you will, by double diligence, redeem the time. I know your trouble is great, and your cares many, in managing the war, and looking to the safety of the kingdom, yet mark what David did in such a case: “Behold, in my trouble (saith he) I have prepared for the house of the Lord an hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight,” 1 Chron. xxii. 14. David did manage great wars with mighty enemies, (2 Sam. v., viii., x., xi.,) the Philistines, Moabites, Ammonites, and Syrians; beside the intestine war made first by Abner (2 Sam. ii. 8), and afterward by Absalom (2 Sam. xv. 10), and after that by Sheba (2 Sam. xx. 1.) Notwithstanding of all this, in his trouble and poverty (the word signifieth both), he made this great preparation for the house of God; and if God had given him leave, he had, in his trouble, built it too, for you well know he was not hindered from building the temple by the wars or any other business, but only because God would not permit him.

Set before you also the example of the Jews, when the prophets of God did stir them up to the building of the temple, Ezra v. 1, 2. They say not, We must first build the walls of Jerusalem to hold out the enemy, but the text saith, “They began to build the house of God.” They were not full four years in building the temple, and finished it in the sixth year of Darius, Ezra. iv. 24 with vi. 15. Now all the rest of his reign did pass, and all Xerxes’ reign, and much of Artaxerxes Longimanus’s reign, before the walls of Jerusalem were built, for about that work was Nehemiah from the twentieth year of Artaxerxes to the two and thirtieth year (Neh. v. 14); and if great chronologers be not very far mistaken, the temple was finished fourscore and three years before the walls of Jerusalem were finished.(1403)

It is far from my meaning to cool your affection to the laws, liberties, peace, and safety of the kingdom. I desire only to warm your hearts with the zeal of reformation, as that which, all along, you must carry on in the first place.

One thing I cannot but mention: The reverend Assembly of Divines may lament (as Augustine in another case), Heu, heu, quam tarde festino!—alas, alas, how slowly do I make speed!

But since now, by the blessing of God, they are thus far advanced, that they have found, in the word of God, a pattern for presbyterial government over many particular congregations; and have found also, from the word, that ordination is an act belonging to such a presbytery, I beseech you improve that “whereto we have already attained” (Phil. iii. 16), till other acts of a presbytery be agreed on afterward. Yourselves know better than I do, that much people is perishing (Prov. xxix. 18), because there is no vision: “The harvest truly is great, but the labourers are few,” Luke x. 2, Give me leave, therefore, to quicken you to this part of the work, that, with all diligence and without delay, some presbyteries be associated and erected (in such places as yourselves in your wisdom shall judge fittest), with power to ordain ministers with the consent of the congregations, and after trial of the gifts, soundness and conversation of the men. In so doing you shall both please God and bring upon yourselves the blessing of many poor souls that are ready to perish (Job xxix. 13); and you shall likewise greatly strengthen the hearts and hands of your brethren in Scotland, joined in covenant and in arms with you. I say therefore again, “Arise therefore, and be doing, and the Lord be with thee,” 1 Chron. xxii. 16; yea, the Lord is with you (Hag. ii. 4, 5) according to the word that he hath covenanted with you, so his Spirit remaineth among you: Fear ye not, but “be strong in the Lord, and in the power of his might.”

A SERMON PREACHED BEFORE THE RIGHT HONOURABLE THE HOUSE OF LORDS, IN THE ABBEY CHURCH AT WESTMINSTER.

SERMON

PREACHED BEFORE THE

RIGHT HONOURABLE THE HOUSE OF LORDS,

IN THE ABBEY CHURCH AT WESTMINSTER,

AUGUST 27, 1645;

BEING THE DAY APPOINTED FOR SOLEMN AND PUBLIC HUMILIATION.

BY GEORGE GILLESPIE,

MINISTER AT EDINBURGH, 1642.

“Aliae sunt leges Caesarum, aliae Christi: aliud Papinianus, aliud Paulus noster praecipit.”—Hieron. in Epitaphio Fabioloe

EDINBURGH:

ROBERT OGLE AND OLIVER AND BOYD

M. OGLE & SON AND WILLIAM COLLINS, GLASGOW. J. DEWAR, PERTH. W. MIDDLETON, DUNDEE.

G. & R. KING, ABERDEEN. W. M’COMB, BELFAST

HAMILTON, ADAMS, & CO., AND JAMES NISBET AND CO., LONDON.

1645.

REPRINTED BY A. W. MURRAY, MILNE SQUARE, EDINBURGH

1844.

PREFACE TO THE READER.

I have in this sermon applied my thoughts toward these three things: 1. The soul-ensnaring error of the greatest part of men, who choose to themselves such a way to the kingdom of heaven as is broad, and smooth, and easy, and but little or nothing at all displeasing to flesh and blood, like him that tumbled down upon the grass and said, Utinam hoc esset laborare. 2. The grumbling and unwillingness which appeareth in very many, when they should submit to that reformation of the church which is according to the mind of Jesus Christ, like them that said to the seers, “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things,” Isa. xxx, 10; and again, “Let us break their bands asunder, and cast away their cords from us,” Psal. ii. 3. 3. The sad and desolate condition of the kingdom of Scotland, then calling for our prayers and tears, and saying, “Call me not Naomi (pleasant), call me Mara (bitter): for the Almighty hath dealt very bitterly with me,” Ruth i. 20. We were “pressed out of measure, above strength,” and “had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us,” 2 Cor. i. 8-10. Our brethren also “helping together by prayer for us,” that for the mercy bestowed on us by means of the prayers of many, thanks may be given by many on our behalf. “The Lord liveth, and blessed be my Rock: and let the God of my salvation be exalted,” Psal. xviii, 46; He is our God; and we will prepare for him an habitation; our father’s God, and we will exalt him, Exod. xv. 2; “Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory,” Psal. lxxii. 18, 19. Scotland shall yet be “a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God,” Isa. lxii. 3; and shall be called Hephzi-bah and Beulah. Only let us remember our evil ways, and be confounded, and never open our mouth any more because of our shame, when the Lord our God is pacified towards us. Now are both kingdoms put to a trial, whether their humiliations be filial, and whether then can mourn for sin more than for judgment. And let us now hear what the Spirit speaketh to the churches, and not turn again to folly New provocations, or the old unrepented, will create new ones; therefore “sin no more, lest a worse thing come unto us.”

SERMON.

MALACHI iii. 2.

“But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap.”

If you ask, “Of whom speaketh the Prophet this, of himself or of some other man?” (Acts viii. 34)—it is answered, both by Christian and Jewish interpreters: The Prophet speaketh this of Christ, the Messenger of the covenant, then much longed and looked for by the people of God, as is manifest by the preceding verse. And as it was fit that Malachi, the last of the prophets, should shut up the Old Testament with clear promises of the coming of Christ (which you find in this and in the following chapter), so he takes the rather occasion from the corrupt and degenerate estate of the priests at that time (which he had mentioned in the former chapter) to hold forth unto the church the promised Messiah, who was to come unto them to purify the sons of Levi.

But if you ask again, Of what coming or appearing of Christ doth the Prophet speak this? whether of the first, or of the last, or of any other?—the answer of expositors is not so unanimous. Some understand the last coming of Christ, in the glory of his Father, and holy angels, to judge the quick and the dead. This cannot stand with ver. 34, “He shall purify the sons of Levi, and purge them,” &c.; but at the last judgment it will be too late for the sons of Levi to be purified and purged, or for Judah and Jerusalem to bring offerings unto the Lord, as in the days of old.

Others understand the first coming of Christ. And of these some understand his incarnation, or appearing in the flesh; others take the meaning to be of his coming into the temple of Jerusalem, to drive out the buyers and sellers (Matt. xxi. 10-12), at which time all the city was moved at his coming. This exposition hath better grounds than the other, because the coming of Christ (here spoken of) did not precede, but soon follow after the ministry of John Baptist, and therefore cannot be meant of our Saviour’s incarnation, but rather of his appearing with power and authority in the temple. But this also falleth short, and neither expresseth the whole nor the principal part of what is meant in this text; for how can it be said that the prophecy which followeth, ver. 3, 4 (which is all of a piece with ver. 2), was fulfilled during Christ’s appearing and sitting in the temple of Jerusalem? or how can it be conceived that the offerings of Judah and Jerusalem were pleasant to the Lord at that time, when the Gentiles were not, and the Jews would not be brought in, to offer unto the Lord an offering in righteousness? So that whether we understand by Judah and Jerusalem the Jewish church or the Christian, this thing could not be said to be accomplished while Christ was yet upon earth. And in like manner, whether we understand by the sons of Levi the priests and Levites of the Jews, or the ministers of the gospel, it cannot be said that Christ did, in the days of his flesh, purify the sons of Levi as gold and silver.

I deny not but the Lord Jesus did then begin to set about this work. But that which is more principally here intended, is Christ’s coming and appearing in a spiritual, but yet most powerful and glorious manner, to erect his kingdom, and to gather and govern his churches, by the ministry of his apostles and other ministers, whom he sent forth after his ascension.

Of this coming he himself speaketh, Matt. xvi. 28, “Verily I say unto you, There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom;” Mark addeth, “with power” (Mark ix. 1). Neither was that all. He did not so come at that time as to put forth all his power, or to do his whole work. He hath at divers times come and manifested himself to his churches; and this present time is a time of the revelation of the Son of God, and a day of his coming. We look also for a more glorious coming of Jesus Christ before the end be: for “the Redeemer shall come to Sion” (Isa. lix. 20), “and shall turn away ungodliness from Jacob” (Rom. xi. 26); and he shall destroy Antichrist “with the brightness of his coming,” 2 Thess. ii. 8; in which place the Apostle hath respect to Isa. xi. 4, where it is said of Christ, the rod of Jesse, “with the breath of his lips shall he slay the wicked.” There, withal, you have the church’s tranquillity, the filling of the earth with the knowledge of the Lord, and the restoring of the dispersed Jews, as you may read in that chapter. Some have observed(1404) (which ought not to pass without observation) that the Chaldee Paraphrase had there added the word Romilus: “He shall slay the wicked Romilus;” whereupon they challenge Arias Montanus for leaving out that word to wipe off the reproach from the Pope. However, the Scriptures teach us, that the Lord Jesus will be revealed mightily, and will make bare his holy arm, as well in the confusion of Antichrist, as in the conversion of the Jews, before the last judgment and the end of all things.

By this time you may understand what is meant in the text by the day of Christ’s coming, or εἰσοδου,—coming in, as the Septuagint read, meaning his coming, or entering into his temple, mentioned in the first verse; by which temple Jerome upon the place rightly understandeth the church, or spiritual temple.

When this temple is built, Christ cometh into it, to fill the house with the cloud of his glory, and to walk in the midst of the seven golden candlesticks. The same thing is meant by his appearing: “When he appeareth,” saith our translation; “When he shall be revealed,”; others read, “When he shall be seen,” or “in seeing of him.” The original word I find used to express more remarkable, divine, and glorious sights, as Gen. xvi. 13, “Have I also here looked after him that seeth me?” xxii. 14, “In the mount of the Lord it shall be seen.” From this word had the prophets the name of seers, 1 Sam. ix. 9; and from the same word came the name of visions, 2 Chron. xxvi. 5, “Zechariah, who had understanding in the visions of God.”

Now, but what of all this? might some think. If Christ come, it is well,—he is the desire of all nations. O but when Christ thus cometh into his kingdom among men with power, and is seen appearing with some beams of his glory, “Who may abide, and who shall stand?” saith the text. How shall sinners stand before the Holy One? How shall dust and ashes have any fellowship with the God of glory? How shall our weak eyes behold the Sun of righteousness coming forth like a bridegroom out of his chamber? Did not Ezekiel fall upon his face at “the appearance of the likeness of the glory of the Lord”? Ezek. i. 28. Did not Isaiah cry out, “Woe is me, for I am undone,” “for mine eyes have seen the King, the Lord of hosts”? Isa. vi. 5.

But why is it so hard a thing to abide the day of Christ’s coming, or to stand before him when he appeareth in his temple? If you ask of him, as Joshua did, “Art thou for us, or for our adversaries?” (Josh. v. 13,) he will answer you, “Nay; but as a captain of the host of the Lord am I now come,” (ver. 14.) If you ask of him, as the elders of Bethlehem asked of Samuel (while they were trembling at his coming), “Comest thou peaceably?” He will answer you as Samuel did, “Peaceably.” What is there here, then, to trouble us? Doth he not come to save, and not to destroy? Yes, to save the spirit, but to destroy the flesh; he will have the heart-blood of sin, that the soul may live for ever. This is set forth by a double metaphor: one taken from the refiner’s fire, which purifieth metals from the dross; the other, from the fuller’s soap; others read the fuller’s grass, or the fuller’s herb. Some have thought it so hard to determine, that they have kept into the translation the very Hebrew word borith. Jerome tells us,(1405) that the fuller’s herb which grew in the marsh places of Palestina, had the same virtue for washing and making white which nitre hath. Yet I suppose the fuller’s soap hath more of that virtue in it than the herb could have. However it is certain that ברר,—borith, cometh from a word which signifieth to make clean, according to that, Mark ix. 3, “His raiment became shining, exceeding white as snow; so as no fuller on earth can white them.”

But to whom will Christ thus reveal himself? And who are they whom he will refine from their dross, and wash from their filthiness? That we may know from the two following verses: He is not a refiner’s fire to those that are “reprobate silver,” (Jer. vi. 30,) and can never be refined; neither is he as fuller’s soap to those whose spot “is not the spot of his children” (Deut. xxxii. 5): nay, Christ doth not thus lose his labour, but he refineth and maketh clean the sons of Levi, also Judah and Jerusalem. This, I doubt not to aver, doth principally belong to the Jews, for to them pertain the promises (Rom. ix. 4), saith the Apostle, and the natural branches shall be graffed into their own olive-tree (xi. 24); but it belongeth also to us Gentiles, who are cut out of the wild olive-tree, and are graffed into the good olive-tree. God hath persuaded Japhet to dwell in the tents of Shem; and so we are now the Judah and Jerusalem, and our ministers the sons of Levi. God’s own church and people, even the best of them, have need of this refiner’s fire and of this fuller’s soap.

And so much for the scope, sense, and coherence of the text. The general doctrine which offereth itself to us from the words, is this:—

“The way of Christ, and fellowship with him, is very difficult and displeasing to our sinful nature, and is not so easy a matter as most men imagine.”

First of all, this doth clearly arise out of the text. As when the people said to Joshua, “God forbid that we should forsake the Lord, to serve other gods,” (Josh. xxiv. 16,) Joshua answered, “Ye cannot serve the Lord, for he is an holy God; he is a jealous God,” (ver. 19.) Just so doth the Prophet here answer the Jews, when they were very much desiring and longing for the Messiah, promising to themselves comfort, and peace, and prosperity, and the restoring of all things according to their heart’s desire, if Christ were once come. Nay, saith the Prophet, not so: “Who may abide the day of his coming, and who shall stand when he appeareth?”

Secondly, Other scriptures do abundantly confirm it: The doctrine of Jesus Christ was such as made many of his disciples say, “This is an hard saying; who can hear it?” John vi. 60. And from that time many of them “went back, and walked no more with him.” A young man, a ruler, who came to him with great affection, was so cooled and discouraged at hearing of the cross, and selling of all he had, that he went away sad and sorrowful, Mark x. 21, 22. The apostles themselves having heard him say, that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God,” “they were exceedingly amazed [at this doctrine], saying, Who then can be saved?” Matt. xix. 24, 25. As for his life and actions, they were such that not only did the Gadarenes beseech him to depart out of their coasts (Matt. viii. 34), but his own friends and kinsfolks were about “to lay hold on him: for they said, He is beside himself,” Mark iii. 21. His sufferings were such, that all his disciples did forsake him, and went away every man to his own home again. And what shall be the condition of those that will follow him? If we will indeed be his disciples, he hath forewarned us to sit down first, and count our cost, Luke xiv. 28. He hath told us, It will cost us no less than the bearing of the cross, the forsaking of all, yea, which is hardest of all, the denying of ourselves, John v. 26; ii. 33. We must even cease to be ourselves, and cannot be his, except we leave off to be our own, Matt. xvi. 24. And what shall the world think of us all this while? “Know ye not (saith James) that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God,” James iv. 4; “Let no man deceive himself (saith Paul). If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise,” 1 Cor. iii. 18. What do ye think now? Are not all these hard sayings for flesh and blood to hear? I might add much more of this kind.

Thirdly, Thus it must be, to set the higher value upon Christ, and upon the lot of God’s children: “Will I offer burnt-offerings to the Lord my God (saith David) of that which doth cost me nothing”? 2 Sam. xxiv. 24. And shall our lines fall to us in pleasant places? or shall we have a goodly heritage which doth cost us nothing? How should the preciousness of the saint’s portion be known, if we lose nothing that is dear to us to come by it? Phil. iii. 7, “What things were gain to me, those I counted loss for Christ;” Matt. xiii. 44-46, “The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant-man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it.” Jacob’s family must give away all the strange gods, and all their ear-rings also (Gen. xxxv. 4), before they get leave to build an altar unto the Lord at Bethel; Abraham must get him out of his country, and from his kindred, if he will come unto the land which the Lord will show him; Moses must forsake the court of Egypt, if he will take him to the heritage of Jacob his father; the disciples must leave ships, nets, fathers, and all, if they will follow Christ. And as they who come in sight of the south pole lose sight of the north pole, so, when we follow Christ, we must resolve to forsake somewhat else, yea, even that which is dearest to us.

Fourthly, If it were not so, there should be no sure evidence of our closing in covenant with Christ; for then, and never till then, doth the soul give itself up to Christ to be his, and closeth with him in a covenant, when it renounceth all other lovers, that it may be his only. Shall a woman be married to a husband with the reservation of another lover, or upon condition that she shall ever stay in her father’s house? So the soul cannot be married to Christ, except it not only renounce its bosom sins, lusts, and idols, but be content also to part with the most lawful creature-comforts for his sake: “Forget also thine own people, and thy father’s house,” Psal. xlv. 10. The repudiating of creature-comforts, and a covenant with Christ, go hand in hand together, Isa. lv. 2, 3. Nahash would not make a covenant with the men of Jabesh-Gilead, unless they would pluck out their right eyes, intending (as Josephus gives the reason) to disable them from fighting or making war; for the buckler or shield did cover their left eye when they fought, so that they had been hard put to it, to fight without the right eye. This was a cruel mercy in him; but it is a merciful severity in Christ, that he will make no covenant with us, except the right eye of the old man of sin in us be put out.

O then, let us learn from all this how miserably many a poor soul is deluded, imagining, as the Jews did, that Christ shall even satisfy their carnal and earthly desires, and that the way of salvation is broad and easy enough. If the way of Christ be such as you have now heard, then surely they are far from it, who give loose reins to the flesh, as David did to Adonijah (1 Kings i. 6; Eccl. ii. 10); who have not displeased their flesh at any time, nor said, “Why hast thou done so?” who do not withhold their heart from any joy, and whatsoever their eyes desire, they keep it not from them; who are like the “wild ass used to the wilderness, that snuffeth up the wind at her pleasure” (Jer. ii. 24), and like “the swift dromedary, traversing her ways” (ver. 23); who cannot endure to be enclosed into so narrow a lane as ministers describe the way to heaven to be. These are like fed oxen, which have room enough in the meadows, but they are appointed for slaughter, when the labouring oxen, which are kept under the yoke, shall be brought home to the stall and fed there. Was it not so with the rich man and Lazarus? Luke xvi. 25. Nay, and many of the children of God fall into this same error, of making the way of Christ broader and easier than ever Christ made it, and taking more liberty than ever he allowed; therefore mark ye well our Saviour’s words: “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it,” Matt. vii. 13, 14. There be but few that seek it, and yet fewer that find it, but fewest of all that enter in at it.

But how doth all this agree with Matt. xi. 30, “For my yoke is easy, and my burden is light;” and 1 John v. 3, “His commandments are not grievous.”

I answer, 1. That is spoken to poor souls that are labouring and heavy laden; a metaphor taken from beasts drawing a full cart,—which both labour in drawing, and are weary in bearing. But my text speaketh to those that are like undaunted heifers, and like bullocks unaccustomed to the yoke. The same Christ is a sweet and meek Christ to some, but a sour and severe Christ to others.

2. Christ’s yoke is easy in comparison of the yoke of the law, which neither we nor our fathers were able to bear.

3. As wisdom is easy to him that understandeth, so is Christ’s yoke easy, and his burden light, to those that are well acquainted with it, and have good experience of it: “When thou goest, thy steps shall not be straitened; and when thou runnest, thou shall not stumble,” Prov. iv. 12: this is spoken of the way of wisdom. But he saith, “When thou goest,” not “when thou beginnest,” or “when thou enterest.” If thou art but once upon thy progress, going and running, thou shalt find the way still the easier, and still the sweeter.

4. Mark Christ’s own words: It is a yoke, though an easy one, and a burden, though a light one: a yoke to the flesh, but easy to the spirit; a burden to the old man, but light to the new man. He poureth in wine and oil into our wounds: oil to cherish them, and wine to cleanse them. He can both plant us as trees of righteousness, and at the same time lay the axe to the root of the old tree: he will have mercy upon the sinner, but no mercy upon the sin; he will save the soul, but yet so as by fire.

And thus much, in general, of the difficulty and hardship of the way of Christ,—the great point held forth in this text; which I have the rather insisted upon, as a necessary foundation for those particulars which I am to speak of. Were this principle but rightly apprehended, it were easy to persuade you when we come to particulars.

Some Papists have alleged this text for their purgatory. Here is indeed a purgatory, and a fire of purgatory, and such a purgatory that we must needs go through it before we can come to heaven. But this purgatory is in this world, not in the world to come. The flesh must go through it, and not the soul separated: and it must purge us from mortal, not from venial sins; and by a spiritual, not a material fire.

I will now come to the particulars: Christ is to us as a refiner’s fire, and as fuller’s soap, three ways: in respect of, 1. Reformation; 2. Tribulation; 3. Mortification;—which make not three different senses, but three harmonious parts of one and the same sense.

I begin with reformation; concerning which I draw this doctrine from the text:—

“The right reformation of the church, which is according to the mind of Jesus Christ, is not without much molestation and displeasure to men’s corrupt nature. It is a very purgatory upon earth: it is like the fire to drossy silver, and like fuller’s soap to slovenly persons, who would rather keep the spots in their garments than take pains to wash them out.”(1406)

Look but upon one piece of the accomplishment of this prophecy, and by it judge of the rest. When Christ cometh to Jerusalem, “meek, and sitting upon an ass” (as the Prophet said), all the city is troubled at his coming, Matt. xxi. 5,10; when he had but cast out the buyers and sellers out of the temple, the priests and scribes begin to plot his death, Luke xix. 45, 47; nay, where Christ and the gospel cometh, there is a shaking of heaven and earth, Hag. ii. 6. The less wonder if I call reformation like a refiner’s fire. The dross of a church is not purged away without this violence of fire.

This is the manner of reformation held forth in Scripture, and that in reference, 1. To magistrates and statesmen; 2. To ministers; 3. To a people reformed; 4. To a people not reformed.

In reference to magistrates and statesmen, reformation is a fire that purgeth away the dross: Isa. i. 25, “And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.” Here is the refiner’s fire; and the Chaldee Paraphrase addeth the fuller’s borith. Then followeth, ver. 26, “And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, The faithful city.” Interpreters note upon that place, that no effectual reformation can be looked for till rulers and magistrates be reformed; and that therefore the Lord promiseth to purge away the dross and tin of corrupt rulers and judges, and to give his people such judges and rulers as they had of old, Moses, Joshua, the judges, David, Solomon, and the like.

In reference to ministers the doctrine is most clear. The next words after my text tell you, that this refining fire is specially intended for purifying the sons of Levi. The same thing we have more largely, though more obscurely, in 1 Cor. iii. 12-15. I do not say that the Apostle there meaneth only of times of reformation, but this I say, that it holdeth true, and most manifestly, too, of times of reformation; and that this is not to be excluded, but to be taken in as a principal part of the Holy Ghost’s intendment in that scripture.(1407) He is speaking of the ministers of the gospel and their ministry, supposing always that they build upon Christ, and hold to that true foundation. Upon this foundation some build gold, silver, precious stones; that is, such preaching of the word, such administration of the sacraments, such a church discipline, and such a life as is according to the word, and savoureth of Christ: others build wood, hay, stubble; whereby is meant whatsoever in their ministry is unprofitable, unedifying, vain, curious, unbeseeming the gospel; for the ministers of Christ must be purified, not only from heresy, idolatry, profaneness, and the like, but even from that which is frothy and unedifying, which savoureth not of God’s Spirit, but of man’s. Now, saith the Apostle, “Every man’s work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man’s work of what sort it is.” The church shall not always be deluded and abused with vanities that cannot profit. A time of light and reformation discovereth the unprofitableness of those things wherewith men did formerly please and satisfy themselves. There is a fire which will prove every man’s work, even an accurate trial and strict examination thereof, according to the rule of Christ; a narrow inquiry into, and exact discovery of every man’s work (for so do our divines(1408) understand the fire there spoken of), whether this fiery trial be made by the searching and discovering light of the word in a time of reformation, or by afflictions, or in a man’s own conscience at the hour of death. If by some or all of these trials, a minister’s work be found to be what it ought to be, he shall receive a special reward and praise; but if he have built wood, hay, and stubble, he shall be like a man whose house is set on fire about his ears; that is, he shall suffer loss, and his work shall be burnt, yet himself shall escape, and get his life for a prey, “so as by fire;” that is, so that he can abide that trial and examination whereby God distinguisheth between sincere ones and hypocrites; or, so that he be found to have been otherwise a faithful minister, and to have built upon a right foundation.

In the third place, you shall find reformation to be a refining fire in reference to a people or church reformed: “He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy,” saith the Prophet; “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning,” Isa. iv. 3, 4. Where you may understand(1409) by the filth of the daughters of Zion, their former idolatries, and such like abominations against the first table (which the prophets call often by the name of filth and pollution); and by the blood of Jerusalem, the sins against the second table. These the Lord promiseth to purge away by the spirit of judgment; that is, by a spirit of reformation (according to that John xii. 31, “Now is the judgment of this world: now shall the prince of this world be cast out”). Which spirit of reformation is also a spirit of burning; even as the Holy Ghost is elsewhere called fire (Matt. iii. 11), and did come down upon the apostles in the likeness of cloven tongues of fire (Acts ii. 3). The spirit of reformation may be the rather called the spirit of burning, because ordinarily reformation is not without tribulation (as we shall hear) and by the voice of the rod doth the Spirit speak to men’s consciences. When the Lord hath thus washed away the filthy spots, and burnt away the filthy dross of his church, then (Isa. iv. 5) she becomes a glory or a praise in the earth; and the promise is, that “upon all the glory shall be a defence:” but, you see, she is not brought to that condition till she go through the refiner’s fire. It is no easy matter to cast Satan out of a person,—how much less to cast his kingdom out of a land? Another place for the same purpose we find, Zech. xiii. 9: When two parts of the land are cut off, the remnant which escape, the third part which is “written to life in Jerusalem,” even they must be brought through the fire. “I will bring the third part through the fire (saith the Lord), and will refine them as silver is refined, and will try them as gold is tried.” This is the fiery trial of affliction, but the fruit of it is a blessed reformation, to make the church as most pure refined gold: “They shall call on my name, and I will hear them;” that is, they shall no longer worship idols, but me only, and they shall offer to the Lord an offering in righteousness, which shall be accepted. And what more? “I will say It is my people; and they shall say, The Lord is my God.” Behold, a reforming people and a covenanting people. But he that hath his fire in Zion, and his furnace in Jerusalem (Isa. xxxi. 9), doth first refine them and purify them. We are not reformed, in God’s account, till the refining fire have purged away our dross; till we be refined as silver is refined, and tried as gold is tried.

Lastly, In reference to a people not reformed, hear what the Prophet saith: Jer. vi. 28-30, “They are brass and iron; they are all corrupters. The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain; for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them.” The Chaldee Paraphrase expoundeth it of the prophets who laboured in vain, and spent their strength for nought, speaking to the people in the name of the Lord, to turn to the law and to the testimony; but they would not turn.

I might draw many uses from this doctrine; but I shall content myself with these few:—

First of all, it reproveth that contrary principle which carnal reason suggesteth: Reformation must not grieve, but please; it must not break nor bruise, but heal and bind up; it must be an acceptable thing, not displeasing; it must be “as the voice of harpers harping with their harps,” but not “as the voice of many waters,” or “as the voice of great thunders.” Thus would many heal the wound of the daughter of Zion slightly, and daub the wall with untempered mortar, and so far comply with the sinful humours and inclinations of men, as, in effect, to harden them in evil, and to strengthen their hands in their wickedness; or at least, if men be moralised, then to trouble them no farther. Saith not the Apostle, “If I yet pleased men, I should not be the servant of Christ”? Gal. i. 10; and again, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be,” Rom. viii. 7. So that either we must have a reformation displeasing to God, or displeasing to men. It is not the right reformation which is not displeasing to a Tobiah, to a Sanballat, to a Demetrius, to the earthly-minded, to the self-seeking politicians, to the carnal and profane; it is but the old enmity between the seed of the woman and the seed of the serpent (Gen. iii. 15): nay, what if reformation be displeasing to good men, in so far as they are unregenerate, carnal, earthly, proud, unmortified (for “who can say, I have made my heart clean, I am pure from my sin,” Prov. xx. 9)? What if a Joshua envy Eldad and Medad (Num. xi. 27-29)? What if an Aaron and a Miriam speak against Moses (xii. 1, 2)? What if a religious Asa be wroth with the seer (2 Chron. xvi. 10)? What if a David will not alter his former judgment, though very erroneous, and will not (no, not after better information) have it thought that he was in an error (2 Sam. xix. 29)? What if a Jonah refuse to go to Nineveh when he is called (Jonah i. 3)? What if the disciples of Christ must be taught to be more humble (Mark ix. 33-35)? What if Peter must be reproved by Paul for his dissimulation (Gal. ii. 11)? What if Archippus must be admonished to attend better upon his ministry (Col. iv. 17)? What if Christ must tell the angels of the churches that he hath somewhat against them (Rev. ii., iii.)? If reformation displease both evil men, and, in some respect, good men, this makes it no worse than “a refiner’s fire;” and so it must be, if it be according to the mind of Christ.

My second and chief application shall be unto you, my noble lords. If you be willing to admit such a reformation as is according to the mind of Christ, as is like the “refiner’s fire” and “fuller’s soap,” then, in the name of the Lord Jesus Christ (who will say, ere long, to every one of you, “Give an account of thy stewardship; for thou mayest be no longer steward,” Luke xvi. 2), I recommend these three things unto you,—I mean, that you should make use of this “refiner’s fire” in reference to three sorts of dross: 1. The dross of malignancy; 2. The dross of heresy and corruption in religion; 3. The dross of profaneness.

Touching the first of these, take the wise counsel of the wise man, Prov. xxv. 4, 5, “Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from before the king, and his throne shall be established in righteousness.” Remember, also, the fourth article of your solemn league and covenant, by which you have obliged yourselves, with your hands lifted up to the most high God, to endeavour the discovery, trial, and condign punishment of all such as have been, or shall be incendiaries, malignants, or evil instruments, by hindering the reformation of religion, dividing the king from his people, or one of the kingdoms from another, or making any faction or parties among the people contrary to this covenant. There was once a compliance between the nobles of Judah and the Samaritans, which I hope you do not read of without abominating the thing: You find it, Neh. vi. 17, 19, “In those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. Also (saith Nehemiah) they reported his good deeds before me, and uttered my words to him.” But you have also the error of a godly man set before you as a rock to be avoided, 2 Chron. xix. 2, “Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord.” I am not to dwell upon this point: “I speak as to wise men, judge ye what I say.”

In the second place, think of the extirpation of heresy and of unsound dangerous doctrine, such as now springeth up apace, and subverted the faith of many. There is no heretic nor false teacher which hath not some one fair pretext or another; but bring him once to be tried by this refining fire, he is found to be “like a potsherd covered with silver dross,” Prov. xxvi. 23. “What is the chaff to the wheat?” saith the Lord (Jur. xxiii. 28), and what is the dross to the silver? If this be the way of Christ which my text speaketh of, then, sure, that which now passeth under the name of “liberty of conscience” is not the way of Christ. Much hath been written of this question; for my part I shall, for the present, only offer this one argument: If liberty of conscience ought to be granted in matters of religion, it ought also to be granted in matters civil or military; but liberty of conscience ought not to be granted in matters civil or military, as is acknowledged, therefore neither ought it to be granted in matters of religion. Put the case: Now there be some well-meaning men, otherwise void of offence, who, from the erroneous persuasion of their consciences, think it utterly sinful, and contrary to the word of God, to take arms in the Parliament’s service, or to contribute to this present war, or to obey any ordinance of the lords and commons, which tendeth to the resisting of the king’s forces. Now compare this case with the case of a Socinian, Arminian, Antinomian, or the like: they both plead for liberty of conscience; they both say our conscience ought not to be compelled, and if we do against our conscience, we sin. I beseech you, how can you give liberty of conscience to the heretic, and yet refuse liberty of conscience to him that is the conscientious recusant in point of the war? I am sure there can be no answer given to this argument which will not be resolved into this principle: Men’s consciences may be compelled for the good of the state, but not for the glory of God; we must not suffer the state to sink, but if religion sink we cannot help it. This is the plain English of it.

When I speak against liberty of conscience, it is far from my meaning to advise any rigorous or violent course against such as, being sound in the faith, and holy in life, and not of a turbulent or factious carriage, do differ in smaller matters from the common rule. “Let that day be darkness; let not God regard it from above, neither let the light shine upon it” (Job. iii. 4), in which it shall be said that the children of God in Britain are enemies and persecutors of each other. He is no good Christian who will not say Amen to the prayer of Jesus Christ (John xvii. 21), that all who are his may be one in him. If this be heartily wished, let it be effectually endeavoured; and let those who will choose a dividing way rather than a uniting way bear the blame.

The third part of my application shall be to stir you up, right honourable, to a willing condescending to the settling of church-government, in such a manner, as that neither ignorant nor scandalous persons may be admitted to the holy table of the Lord. Let there be, in the house of God, fuller’s soap, to take off those who are “spots in your feasts,” and a refining fire to take away the dross from the silver. Psal. cxix. 119, “Thou puttest away all the wicked of the earth like dross,” saith David. Take away, therefore, the wicked from before the King of glory, for they shall not stand before him who hateth “all workers of iniquity,” Psal. v. 5. You see God puts all profane ones in one category, and so should you. There is a like reason against seven, and against seventy scandals; or, if you please to make a catalogue of seven, you may, provided it be such as God himself makes in the fifth verse of this chapter, where seven sorts are reckoned forth, as some interpreters compute; but the last of the seven is general and comprehensive, καὶ τοὺς φοβουμένους με, as the Septuagint have it,—and those that fear not me,—those, saith one, who are called in the New Testament ἀσεβείς,—ungodly. Jerome noteth upon the place,(1410) that though men shall not be guilty of the aforementioned particulars, yet God makes this crime enough, that they are ungodly. Nay, I dare undertake to draw out of Erastus himself, the great adversary, a catalogue of seven sorts of persons to be kept off from the Lord’s table, and such a catalogue as godly ministers can be content with. But of this elsewhere.

Most horribly hath the Lord’s table been profaned formerly in this kingdom, by the admission of scandalous persons. God will wink at it no longer,—now is the opportunity of reformation. The Parliament of England, if any state in the world, oweth much to Jesus Christ; and he will take it very ill at your hands, if ye do him not right in this. I say do him right; for, alas! what is it to ministers? It were more for their ease, and for pleasing of the people, to admit all; but a necessity is laid upon us, that we dare not do it; and woe unto us if we do it. And for your part, should you not establish such a rule as may put a difference between the precious and the vile, the clean and the unclean, you shall in so far make the churches of Christ in a worse condition, and more disabled to keep themselves pure, than either they were of old under pagan emperors, or now are under popish princes, you shall also strengthen, instead of silencing, the objections both of Separatists(1411) and Socinians,(1412) who have, with more than a colour of advantage, opened their mouths wide against some reformed churches, for their not exercising of discipline against scandalous and profane persons, and particularly for not suspending them from the sacrament of the Lord’s supper. Nay, which is yet more, if you should refuse that which I speak of, you shall come short of that which heathens themselves, in their way, did make conscience of, for they did interdict and keep off from their holy things all such as they esteemed profane and scandalous, whom therefore they called ἐναγεῖς, that is, accused or delated persons. In this manner was Alchibades excommunicate at Athens, and Virginia at Rome, the former recorded by Plutarch, the latter by Livius. I trust God shall never so far desert this Parliament as that, in this particular, pagan and popish princes, Separatists, Socinians and heathens shall rise up in judgment against you. I am persuaded better things of you, and things that accompany salvation; and, namely, that you will not suffer the name and truth of God to be, through you, blasphemed and reproached.

Do ye not remember the sad sentence against Eli and his house, “Because his sons made themselves vile, and he restrained them not,” 1 Sam. iii. 13. The Apostle tells us, that the judgment of God abideth not only on those that commit sin, but those also who consent with them, Rom. i. 32. Aquinas upon that place saith, We may consent to the sins of others two ways: 1. Directly, by counselling, approving, &c.; 2. Indirectly, by not hindering when we can. And so did Eli consent to the vileness of his sons, because, though he reproved them, he did not restrain them.

There is a law, Exod. xxi. 29, “But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or woman; the ox shall be stoned, and his owner also shall be put to death.” It could be no excuse to say, I intended no such thing, and it is a grief of heart to me that such mischief is done. That which I aim at is this: The Directory which you have lately established saith, “The ignorant and the scandalous are not fit to receive this sacrament of the Lord’s supper;” and therefore ministers are appointed to warn all such in the name of Christ, that they presume not to come to that holy table. It is now desired that this, which you have already acknowledged to be according to the word of God and nature of that holy ordinance, may be made effectual, and, for that end, that the power of discipline be added to the power of doctrine, otherwise you are guilty, in God’s sight, of not restraining those that make themselves vile.

In the third and last place, I shall apply my doctrine to the sons of Levi, and that in a twofold consideration: 1. Actively; 2. Passively.

Actively, because, if we be like our Master, even followers of Jesus Christ, or partakers of his unction, then our ministry will have not only light, but fire in it,—we must be burning as well as shining lights (John v. 35), not only shining with the light of knowledge, and of the doctrine which is according to godliness, but burning also with zeal for reforming abuses, and purging of the church from the dross thereof. Which made Augustine(1413) to apply propologically to ministers, that which is said of the angels of heaven, Psal. civ. 4, “Who maketh his angels spirits; his ministers a flaming fire.” Satan hath many incendiaries against the kingdom of Christ. O that we were Christ’s incendiaries against the kingdom of Satan! If we will indeed appear zealous for the Lord, let it not seem strange if the adversaries of reformation say of us, as they said of the apostles themselves, “These that have turned the world upside down are come hither also,” Acts xvii. 6. Yet it shall be no grief of heart to us afterward, but peace and joy unspeakable, that we have endeavoured to do our duty faithfully.

Passively also the application must be made, because the sons of Levi must, in the first place, go through this refining fire themselves, and they, most of all other men, have need to be, and must be, refined from their dross. I find in Scripture that these three things had a beginning among the priests and prophets: 1. Sin, error, and scandal, beginneth at them, Jer. l. 6, “Their shepherds have caused them to go astray;” xxiii. 15, “From the prophets of Jerusalem is profaneness gone forth into all the land.” 2. Judgment begins at them, Ezek. ix. 6, “Slay utterly old and young,—and begin at my sanctuary.” 3. The refining work of reformation beginneth, or ought to begin, at the purging and refining of the sons of Levi; so you have it in the next words after my text, and where Hezekiah beginneth his reformation at the sanctifying of the priests and Levites, 2 Chron. xxix. 4, 5, &c. But as it was then in Judah, it is now in England, some of the sons of Levi are more upright to sanctify themselves than others. The fire that I spake of before will prove every man and his work.

I am sorry I have occasion to add a third application. But come on, and I will show you greater things than these. What will you say, if any be found among the sons of Levi, that will neither be active nor passive in the establishing of the church-refining and sin-censuring government of Jesus Christ, but will needs appear upon the stage against it. This was done in a late sermon now come abroad, which hath given no small scandal and offence. I am confident every other godly minister will say, let my tongue cleave to the roof of my mouth before I do the like.

I have done with that which the text holds forth concerning reformation. The second way how Christ is like a refiner’s fire, and like fuller’s soap, is in respect of tribulation, which either followeth or accompanieth his coming into his temple. Affliction is indeed a refining fire: Psal. lxvi. 10, “For thou, O God, hast proved us: thou hast tried us, as silver is tried;” ver. 12, “We went through fire and through water;” 1 Pet. i. 6, 7, “Ye are in heaviness through manifold temptations; that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise,” &c. Affliction is also the fuller’s soap to purify and make white: Dan. xi. 35; xii. 10, “Many shall be purified, and made white, and tried;” where the same word is used from which I said before the fuller’s soap hath its name.

The doctrine shall be this: “Tribulation doth either accompany or follow after the work of reformation or purging of the house of God.” So it was when Christ himself came into his temple: Luke xii. 49, 51, “I am come to send fire on the earth. Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division;”—so it was when the Apostles were sent forth into the world: Peter applieth to that time the words of Joel, “And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: the sun shall be turned into darkness, and the moon into blood,” Acts ii. 19, 20. The meaning is, such tribulation shall follow the gospel, which shall be like the darkening of the great lights of the world, and, as it were, a putting of heaven and earth out of their course, so great a change and calamity shall come. The experience both of the ancient and now reformed churches doth also abundantly confirm this doctrine. Neither must we think that all the calamities of the church are now overpast. Who can be assured that that hour of greatest darkness, the killing of the witnesses, is past, and all that sad prophecy, Rev. xi., fulfilled? And if some be not much mistaken,(1414) it is told, Dan. xii. 1, that there shall be greater tribulation about the time of the Jews’ conversion than any we have yet seen: “At that time,” saith the angel to Daniel, “there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.”

I make haste to the uses; and, first, let me give unto God the glory of his truth. If we have been deceived, surely he hath not deceived us; for he hath given us plain warning in his word, and hath not kept up from us the worst things which ever have or ever shall come upon his church. And now when the sword of the Lord hath gotten a charge against these three covenanting and reforming kingdoms, is this any other than the word of the Lord, that when Christ cometh into his temple, “Who may abide the day of his coming, and who shall stand when he appeareth? for he is like a refiner’s fire, and like fuller’s soap.”

And for the invasion of Scotland by such an enemy after a reformation, is it any new thing? May we not say, that which is hath been? Did not Sennacherib invade Judah after Hezekiah’s reformation? 2 Chron. xxxii. 1. And though, after the reformation of Asa, and after the reformation of Jehoshaphat also (2 Chron. xiv. 9; xx. 1), the land had a short rest and a breathing time, yet not long after a foreign invasion followed both upon the one reformation and the other. Nay, look what is the worst thing which hath befallen to Scotland as yet;—as much, yea, worse, hath formerly befallen to the church and people of God toward whom the Lord had thoughts of peace, and not of evil,—to give them an expected end. I say it not for diminishing anything either from the sin or shame of Scotland; the Lord forbid:—we will bear the indignation of the Lord, because we have sinned against him; we will lay our hand upon our mouth, and accept the punishment of our iniquity; we will bear our shame for ever, because our Father hath spit in our face, our rock hath sold us, and our strength hath departed from us;—but I say it by way of answering him that reproacheth in the gates, and by way of pleading for the truth of God. Some have objected to our reproach, that when the Lord required the Israelites to appear before him in Jerusalem thrice a year, he promised that no man should invade their habitations in their absence, Exod. xxxiv. 23, 24; “which gracious providence of his, no doubt (says one(1415)), continues still protecting all such as are employed by his command;” yet it hath not been so with Scotland during the time of their armies being in England. I answer, besides that which hath been said already, even in this the word and work of God do well agree; and that Scripture ought not to be so applied to us, except the Canaanites, and the Amorites, and the Jebusites of our time had been all cast out of our borders (we find this day too many of them lurking there, and waiting their opportunity); for the Septuagint, and many of the interpreters(1416) read that text thus: “For when I shall cast out the nations before thee, and enlarge thy borders, no man shall desire thy land when thou shalt go up to appear before the Lord thy God thrice in the year:” and this is the true sense, read it as you will; for the promise is limited to the time of casting out the nations, and enlarging their borders (which came not to pass till the days of Solomon). It is certain that, from the time of making that promise, the people had not ever liberty and protection for keeping the three solemn feasts in the place of the sanctuary; as might be proved from divers foreign invasions and spoilings of that land for some years together; whereof we read in the book of the Judges. But I go on.

In the second place, let God have the glory of his just and righteous dealings. Let us say with Job, “I will leave my complaint upon myself,” [and say unto God,] “Show me wherefore thou contendest with me,” Job x. 1, 2. But, by all means, take heed you conceive not an ill opinion of the covenant and cause of God, or the reformation of religion, because of the tribulation which followeth thereupon. Say not it was a good old world when we burnt incense to the queen of heaven, “for then we were well and saw no evil.” “But (said the people to Jeremiah) since we left off to burn incense to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine,” Jer. xliv. 18. To such I answer, in the words of Solomon, “Say not thou, What is the cause that the former days were better than these? for thou dost not inquire wisely concerning this,” Eccl. vii. 10. Was the people’s coming out of Egypt the cause why their carcasses did fall in the wilderness? Or was it their murmuring and rebelling against the Lord which brought that wrath upon them? If thou wilt inquire wisely concerning this thing, read Zephaniah, chap. i. In the days of Isaiah, even in the days of Judah’s best reformation, the Lord sent this message by the Prophet: “I will utterly consume all things from off the land,” Zeph. i. 2; “And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung,” ver. 17. What was the reason of it? It is plainly told them (and let us take it all home to ourselves), because, notwithstanding of that public reformation, there was a remnant of Baal in the land, and the Chemarims, and those who halt between two opinions; who swear by the Lord (or to the Lord, which is expounded of the taking of the covenant in Josiah’s time), but they swear by Malcham also, ver. 4, 5. There are others who do not seek the Lord, nor inquire after him, and many that turn back from the Lord in a course of backsliding (ver. 6); others clothed with strange apparel (ver. 8); others, exercising violence and deceit (ver. 9); a number of atheists also, living among God’s people (ver. 12). For these and the like causes doth the land mourn. It is not the covenant, but the broken covenant; it is not the reformation, but the want of a real and personal reformation, that hath drawn on the judgment. Blessed are they who shall keep their garments clean, and shall be able to say, “All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant,” Psal. xliv. 17.

Thirdly, Give God the glory of his wisdom. Many are now crying, “How long, Lord? wilt thou hide thyself for ever? shall thy wrath burn like fire?” Psal. lxxxix. 46. Your answer from God is, that the rod shall be indeed removed, and even cast into the fire in your stead, but when? It shall be “when the Lord hath performed his whole work upon mount Zion, and on Jerusalem,” Isa. x. 12. If the judgment have not yet done all the work it was sent for, then “they shall go out from one fire, and another fire shall devour them” (Ezek. xv. 7), saith the Lord. God is a wise refiner, and will not take the silver out of the fire till the dross be purged away from it. He is a wise father who will not cast the rod of correction till it have driven away all that folly which is bound up in the hearts of his children: “Behold, therefore (saith the Lord) I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you,” Ezek. xxii. 19, 20. He speaks it to those who had escaped the captivity of Jehoiakim, and also the captivity of Jehoiachin, and thought they should be safe and secure in Jerusalem when their brethren were in Babylon: I will gather you, saith the Lord, even in the midst of Jerusalem, and when you think you are out of one furnace, you shall fall into another; and, if you will not be refined from your dross, you shall never come out of that furnace, but I will melt you there, and leave you there: which did so come to pass; for the residue that escaped to Egypt, and thought to shelter themselves there, as likewise those that remained in Jerusalem, and held out that siege with Zedekiah,—even all these did fall under the sword, and the famine, and the pestilence, till they were consumed, Jer. xxiv. 8, 10. Let those that are longest spared take heed they be not sorest smitten. Say not with Agag, “The bitterness of death is past.” The child chastised in the afternoon weeps as sore as the child chastised in the forenoon. Remember the Lord will not take away the judgment till he have performed his work, yea, his whole work, and that upon Mount Zion and Jerusalem itself. It is no light matter; the rod must be very heavy before our uncircumcised hearts can be humbled, and the furnace very hot before our dross depart from us. We have need of all the sore strokes which we mourn under, and if one less could do the turn, it would be spared, for the Lord doth not afflict willingly: we ourselves rive every stroke out of his hand.

But, in the fourth and last place, let us give God the glory of his mercy also; he means to do us good in our latter end. It is the hand of a father, not of an enemy: it is a refining, not a consuming fire. The poor mourners in Zion are ready to say, “Our bones are dried, and our hope is lost: we are cut off for our parts” (Ezek. xxxvii. 11); we are like to lie in this fire and furnace for ever, because our dross is not departed from us; we are still an unhumbled, an unbroken, an unmortified generation; yea, many like Ahaz, in the time of affliction, trespassing yet more against the Lord, many thinking of going back again to Egypt. To such I have these two things to say for their comfort: First, There is a remnant which shall not only be delivered, but purified, and shall come forth as gold out of the fire. The third part shall be refined, and the Lord shall say, “It is my people,” Zech xiii. 9. And a most sweet promise there is after the saddest denunciation of judgment: Ezek. xiv. 22, 23, “Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters; behold, they shall come forth unto you, and ye shall see their ways and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all the evil that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God;” Dan. xii. 10, “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” After the promise of delivering those that were carried away to Babylon, there is another promise added of that which was much better: Jer. xxiv. 7, “I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their God; for they shall return unto me with their whole heart;” Psal. cxxx. 8, “He shall redeem Israel from all his iniquities;” Zeph. iii. 12, 13, “I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth.” Let your souls now apply these and the like promises, and cry, Lord, remember thy promise, and let not a jot of thy good word fall to the ground. Secondly, As the promises of spiritual and eternal blessings, so the promises of peace and temporal deliverances are not legal, but even evangelical. If we be not refined and purged as we ought to be, that is a matter of humiliation to us, but it is also a matter of magnifying the riches of free mercy: Isa. xlviii. 9-11, “For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For mine own name’s sake, even for mine own sake, will I do it.” The Lord is there arguing with his people, to humble them, to convince them, and to cut off all matter of glorying from them; and among other things, lest they should glory in this, that whatever they were before, they became afterward as silver refined seven times in the furnace:(1417) Nay, saith the Lord, I have refined you in some sort, but not as silver, not so as that you are clean from your dross; but I have chosen you, and set my love upon you, even while you are in the furnace not yet refined; and I will deliver you, even for my own name’s sake, that you may owe your deliverance for ever to free mercy, and not to your own repentance and amendment. A land is accepted, and a people’s peace made with God, not by their repentance and humiliation, but by Christ believed on: Mic. v. 5, “This man shall be the peace, when the Assyrian shall come into our land.” There were sin-offerings and burnt-offerings appointed in the law for a national atonement (Lev. iv., xiii., xxi.; Num. xv. 25, 26) which did typify pardoning of national sins through the merit of Jesus Christ. We must improve the office of the Mediator, and the promise of free grace, in the behalf of God’s people, as well as of our own souls, which, if it be indeed done, will not hinder, but further a great mourning and deep humiliation in the land. And so much of tribulation.

The third thing held forth in this text (of which I must be very short) is mortification. This also is a refining fire: Matt. iii. 11, “He shall baptise you with the Holy Ghost, and with fire;” Mark ix. 49, “For every one shall be salted with fire, and every sacrifice shall be salted with salt.” He hath been before speaking of mortification, of the plucking out of the right eye, the cutting off the right hand, or the right foot, and now he presseth the same thing by a double allusion to the law,—there was a necessity both of fire and salt; the sacrifice was seasoned with salt (Lev. ii. 13), and the fire upon the altar was not to be put out, but every morning the wood was burnt upon it, and the burnt-offering laid upon it (Lev. vi. 12, 13). So if we will present ourselves as a holy and acceptable sacrifice to God, we must be seasoned with the salt, and our corruptions burnt up with the fire of mortification.

The doctrine shall be this: “It is not enough to join in public reformation, yea, to suffer tribulation for the name of Christ, except we also endeavour mortification.” This mortification is a third step distinct from the other two, and without this the other two can make us but “almost Christians,” or, “not far from the kingdom of God.” In the parable of the sower and the seed, as we find it both in Matthew (chap. xiii.), Mark (chap, iv.), and Luke (chap, viii.), this method may be observed, That of the four sorts of ground, the second is better than the first, the third better than the second, but the fourth only is the good ground, which is fruitful, and getteth a blessing. Some men’s hearts are like the highway, and the hardbeaten road, where every foul spirit, and every lust hath walked and conversed, their consciences, through the custom of sin, are, as it were, “seared with a hot iron;” in these the word takes no place, but all that they bear doth presently slip from them. Others receive the word with a present good affection and delight, but have no depth of earth; that is, neither having had a work of the law upon their consciences for deep humiliation, nor being rooted and grounded in love to the gospel, nor, peradventure, so much as grounded in the knowledge of the truth, nor having counted their cost, and solidly resolved for suffering; thereupon it comes to pass, when suffering times come, these wither away, and come to nothing. There is a third sort, who go a step farther; they have some root, and some more solid ground than the former, so that they can suffer many things, and not fall away because of persecution, yet they perish through want of mortification. One may suffer persecution for Christ, not being sore tried in that which is his idol lust, yet enduring great losses and crosses in other things: of such it is said, that “the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful,” Mark iv. 19. Mark that, “the lusts of other things;” that is, whether it be the lust of the eyes, or the lust of the flesh, or the pride of life; and he speaks of the “entering in;” meaning of some strong tentation coming upon a man to catch him in that which is the great idol of his heart, and his beloved lust, whatever it be; such a tentation he never found before, and therefore thought the lust had been mortified, which was but lurking. Did not Judas suffer many things with Christ during the time of his public ministry? Did not Ananias and Sapphira suffer, for a season, with the apostles and church at Jerusalem? What was it then that lost them? They neither made defection from the profession of the truth, nor did they fall away because of persecution; but having shined in the light a sound profession, having also taken up the cross, and borne the reproach of Christ, they made shipwreck at last upon an unmortified lust.

I shall enlarge the doctrine no further, but touch upon some few uses, and so an end.

First, Let all and every one of us be convinced of the necessity of our further endeavouring after mortification. The best silver which cometh out of the earth hath dross in it, and therefore needeth the refiner’s fire; and the whitest garment that is worn will touch some unclean thing or other, and therefore will need the fuller’s soap. The best of God’s children have the dross of their inherent corruptions to purge away; which made Paul say, “I keep under my body, and bring it unto subjection; lest that by any means, when I have preached to others, I myself should be a castaway,” 1 Cor. ix. 27. It is a speech borrowed from reprobate silver which is not refined from dross, and so is the word used by the Septuagint, Isa. i. 22, τὸ ἀργύριον ἰμῶν ἀδόκιμον “Thy silver is become dross.” The Apostle therefore sets himself to the study of mortification, lest, saith he, when I have been refining and purifying others, I myself be found to be drossy silver. And as there is inherent dross, so there is adherent uncleanness in the best; and who can say that he hath kept his garments so clean that he is “unspotted of the world” (Isa. i. 27), or that he hath so separated himself from the pollutions of the world as that he hath touched no unclean thing: so that there is an universal necessity of making use both of the refiner’s fire, and of the fuller’s soap.

Secondly, Let us once become willing and contented, yea, desirous to be thoroughly mortified. A man’s lusts and corruptions are indeed so strongly interested in himself, and his corruptions are his members, therefore, when we leave off sin, we are said to live no more “to ourselves,” 2 Cor. v. 15; and mortification is the greatest violence that can be done to nature, therefore it is called a cutting off of the chief members of the body (Mark ix. 43, 45, 47), a salting with salt, and a burning with fire (ver. 49), a circumcision (Col. ii. 11), a crucifying (Rom. vi. 6): so that nothing can be more difficult or displeasing, yea, a greater torment to flesh and blood. Yet now art thou willing, notwithstanding of all this, to take Christ on his own terms? to take him not only for righteousness and life, but to take him as a refiner’s fire, and as fuller’s soap? O that there were such a heart in thee! When Christ bids thee pluck out thy right eye, and cut off thy right hand, say not in thy heart, How shall I do without my right eye, and my right hand? Nay, thou shalt do well enough, thou shalt even enter into life without them, thou shalt be a gainer, and no loser. Say not thou, How shall I go through this refining fire? Fear not, thou shall lose nothing but thy dross. Thus get thy heart wrought to a willingness, and a condescending, in the point of mortification.

Lastly, If you say, But after all this, how shall I attain unto it? Put thyself in the hands of Jesus Christ, trust him with the work; if you mark the text here, and the verse that followeth, Christ is both the refiner, and the refiner’s fire: thou shalt be refined by him, and thou shalt be refined in him. Thou deceivest thyself if thou thinkest to be refined any other way but by this refiner, and in this refiner’s fire. The blood of Christ doth not only wash us from guilt, but purge our consciences “from dead works, to serve the living God,” Heb. ix. 14; “And they that are Christ’s, have crucified the flesh, with the affections and lusts.” Gal. v. 24. Here you may see the thing is feasible and attainable, and not only by an apostle or some extraordinary man, but by all that are Christ’s. Being his, and in him, they are enabled, through his strength, to crucify the flesh, with the affections and lusts thereof.

FOOTNOTES

1 It is right to state that a large proportion of those who ultimately formed the presbyterian party, had been brought up in the Church of England, and had received episcopal ordination.

2 There is another anecdote commonly repeated respecting a signal defeat which Gillespie is said to have given to one of the Independent divines, when recent from his travel to London. That he did repeatedly refute their arguments is quite certain, of which both Lightfoot’s notes and his own record many instances, but no such event could have occurred as that with which the anecdote is commonly introduced; for both Henderson and Gillespie arrived at the same time, and were received formally, and with great respect into the Assembly, before any of the controverted points had begun to be discussed at all. It is easy to conceive how imaginary incidents may be added by tradition, to an anecdote essentially true; and our endeavour has been to restore the anecdote to its true position and character. We may add that Gillespie’s expression, “Can ye not admit a pinning?” is one which tradition has preserved; but we find the same word used in his Aaron’s Rod, in a similar sense, which confirms the tradition.

3 The present Erastian Establishment in Scotland might do well to consider whether theirs be the church of which Gillespie was a distinguished minister.

4 The above anecdote is sometimes given with this variation:—that when the youngest member consented, he requested the rest to engage in prayer, while he retired to make the attempt. They did so, and in a short time he returned with the answer exactly as it now appears. We prefer the anecdote as given in the text, both as equally likely, and as much more beautiful.

5 These interesting documents are printed in this Series at the conclusion of the Part containing his “Sermons and Controversial Pieces.”

6 Preface to Stevenson’s History.

7 This refers to his opposition to the intrigues of the Engagers, and their invasion of England under Hamilton.

8 Gillespie must have left London at that time to attend the General Assembly which was summoned to meet at Edinburgh on the 22d of January, 1645.

9 The death rattle in the throat of the dying man.

10 Bodin. Meth. Hist., cap. 4, p. 47.

11 Rep to the Ans. p. 269.

12 Enar in Luc. xvii.

13 De Civ. Dei., lib. 18, cap. 51.

14 Lib. contra Const. Aug.

15 Synops. Papis., cont. 13, quest. 7, p. 593.

16 Davenant. in col. 2, 8, p. 186

17 Osiand. Hist. Eccles., cent. 4, in Ep. Dedic.

18 Lib. 5, cap. 20.

19 Enarrat in Matt. xv.

20 Eccl. Pol., lib. 5, sect. 65.

21 Praef. of the Answ., p. 14.

22 Popish Praejud., cap. 10.

23 Cent. 2, cap. 2, col. 109.

24 Cron. Turcic., tom.3, lib. 4, p. 63.

25 Aug. de Civ. Dei. lib. 3, cap. 25.

26 Ib., cap. 26.

27 Ovid. Metam., lib. 15.

28 Apud Binium, tom. 4; Concil., part 1, p. 630.

29 No Peace with Rome, sect. 2.

30 Lib. Epist., col. 298.

31 Medit. in Rev. ii., iii.

32 Hist. Eccl. lib. 3 cap. 11.

33 Eccl. Pol., lib. 1, sect. 10.

34 Natal. Comit. Mythol., lib. 2, cap. 7.

35 Praelict., tom. 1, p. 367.

36 Ibid., p. 372.

37 Sermon on John xvi. 7.

38 Apolog., cap. 4.

39 Conrad. Pscilen. Clav. Theol., art. 9, p. 373.

40 Comm. in Eph. v. de subject.

41 Of the Church, lib. 4, cap. 34.

42 Aquin., 1a, 2a, quest. 43, art. 1; Stella in Luke xvii. 1.

43 Speed. Hist. of Brit., book 6, chap. 9, sect. 9.

44 Lactant., lib. 5, cap. 20.

45 P. Mart. in 1 Reg. 8. de Templ. dedic.

46 Epist. to the Pastors of the Church of Scotland.

47 Serm. at Perth Assem. insert. by Dr Lindsey.

48 Practic. Def. cap. 3, sect. 20.

49 Dr Forb. Iren. lib. 1, cap. 5, sect 6; cap. 7, sect. 1, 9; cap. 9, sect. 6.

50 Cassand. Ang. p. 270, 11.

51 Ans to the Repl. pref. p. 43.

52 Ib. p. 53.

53 De Cas. Cons. lib. 4, cap. 11, cas. 3.

54 Ubi supra.

55 De cult. Sanct. cap. 10.

56 De Orig. Fest. Christian. cap. 2.

57 Repl. to the Ans. p. 258.

58 Calv. Com. in hunc locum.

59 De Exam. part 1, de Bon. Oper. p. 180.

60 Synt. part 2, disp. 27, thes. 30.

61 Bell. Enerv. tom. 1, lib. 3. cap. 7.

62 Ubi supra, thes. 31.

63 Annot. in Act. xv. 29.

64 Cens. lit. Angl. cap. 2.

65 Comm. in 1 Cor. vii. 23.

66 Synt. part. 2, disp. 44, thes. 33.

67 Ubi supra.

68 Hom. 1, in Ep. ad Tit.

69 Synt. Theol. lib. 6, cap. 38.

70 Instit. lib. 3, cap. 19, sect. 7.

71 Ib. cap. 10.

72 Chem. Exam. part. 2. de rit. in adm. Sac. p. 33.

73 Zanch. comm. in Col. ii. 20.

74 Apol. part. 3, cap. 1, sect. 5.

75 Comm. in 1 Cor. vii. 23.

76 De haeret. Baptiz.

77 B. Lind. Epist. to the Pastors of the Church of Scotland.

78 Spots. Sermon at Perth Assembly.

79 Of the Cross, cap. 5, sect. 11.

80 Of the Church, lib. 4, cap. 34.

81 Apol. part 3. cap. 1, sect. 4. So Dr Forb. Iren. lib. 1, cap. 11, sect. 5, 6.

82 Manuduct. p. 42.

83 Thes. Theol. de Libert. Christ thes. 10.

84 Prel. in Mat. xviii. 7, tom. 2. p. 340.

85 Ubi supra.

86 Ubi supra.

87 Sermon of the worshipping of Imaginations.

88 Til. Synt. part. 2, disp. 27, thes. 38.

89 Thuan. Hist. lib. 124, p. 922.

90 Of the Church, lib. 4, cap. 33.

91 De Cens. lib. 1, cap. 2.

92 Treat. of Cons. cap. 2, sect. 3.

93 Theol. Cas. cap. 2.

94 Ames. de Cons. lib. 1, cap. 3.

95 Instit. lib. 4, cap. 10, sect. 5.

96 Synt. part. 2, disp. 32, thes. 4.

97 De Rep. Eccl. lib. 5, cap. 2, n. 12.

98 Til. Synt. p. 2, disp. 27, thes. 39.

99 Chem. examp. 2, de Bon. Oper. p. 179.

100 Marc. Ant. de Dom. de Rep. Ec. lib. 6, cap. 10, num. 67.

101 Apud Field, of the Church. lib. 4, cap. 34.

102 Animad. in Bel. contr. 3, lib. 4, cap. 16, nota 87.

103 Synt. p. 2, disp. 27, thes. 39.

104 Instit. lib. 4, cap. 10, sect. 32.

105 Decr. part. 1, dict. 61, cap. 8.

106 Ubi supra, art. 21.

107 De Cons. lib. 1, cap. 2.

108 Theol. Casuum. cap. 2.

109 Synt. per Theol. disp. 35, thes. 19.

110 Ames. Bell. Enerv. tom. 1, lib. 3, cap. 7.

111 De Pol. Christ. lib. 5, cap. 1.

112 De Orig. Fest. Christ, cap. 2.

113 Comm. in 1 Cor. xiv. 40.

114 Thes. Theol. de Libert. Christ. thes. 11.

115 Treat. of Cons. cap. 2, sect. 8.

116 Theol. Cas. cap. 2.

117 Synt. part. 2, disp. 27, thes. 9.

118 Calv. Resp. ad Libel. de pii viri officio, p. 413.

119 T. Bez. Conf. cap. 5, art. 18. Perk. ubi supra, et Meisner Philos. Sobr. part. 3, sect. 2, quest. 12.

120 Of the Church, lib. 4, cap. 33.

121 De Pont. Rom. lib. 4, cap. 20.

122 Ubi supra.

123 Of the Cross, cap. 5, sect. 14, 15.

124 Præl. tom. 1, de Potest: Eccl. cont. 2, p. 371.

125 Ibid. p. 366.

126 Par. Com. in Rom. xiv. dub. 7.

127 Par. Com. in Rom. xiv. dub. 7.

128 In Dan. vi.

129 De Pont. Rom. lib. 4, cap. 20.

130 Ubi supra.

131 Com. in 1 Pet. v. 3.

132 Euchyrid. class. 3, cap. 14.

133 Synt. pur. Theol. disp. 35, thes. 17.

134 Comment. in Rom. xiv. 5.

135 Theol. Cas. cap. 2.

136 Enchyr. class. 2, cap. 7.

137 Bald. de Cons. Cas. lib. 1, cap 8.

138 De Cons. Cas. lib. 1, cap. 7.

139 1 an. 2 an. quest. 19, art. 5.

140 Ames. de Cons. lib. 1, cap 4.

141 Manual. lib. 4, cap. 4.

142 Zanch. Comm. in Illum Locum.

143 Ubi supra.

144 Ubi supra.

145 Perth Assem. p. 8-10, and B. Lindsey, in the Proceedings set down by him, p. 63, 64.

146 Park, of the Cross, cap. 5, sect. 10.

147 Camer. Prael. tom, 1, de Potest. Eccl. contr. 2.

148 Apol. part. 3, cap. 1, sect. 25.

149 Exam. part. 3, de Ceclib. Sacer. p. 38.

150 Animad. in Bel. cont. 3, lib. 4, cap. 16.

151 Hist. of the Coun. of Trent, lib. 2.

152 Polit. Christ, lib. 5, cap. 3.

153 Ep. 64.

154 In Apologet.

155 Chem. Exam. part. 1, de Bon. Oper. p. 180.

156 Synt. pur. Theol. disp. 49, thes. 72.

157 Magd. cen. 1, lib. 2, cap. 4, co. 443.

158 Decr. part. 1, dist. 12, cap. 1.

159 Aquin. 2, 2 ae. 4, 147, art. 4.

160 Comm. in 1 Cor. x. 15.

161 Comm. in 1 Thes. v. 21.

162 Eccl. Pol. lib. 5. n. 71.

163 Par. æs. ad Sco. cap. 16. p. 64.

164 Comm. in Illum Locum.

165 Præl. in Eundem Locum.

166 Pro. in Perth Assem. par. 3, p. 13.

167 Ubi supra.

168 Ib. p. 26, 27.

169 Apud Bald. de Cas. Cons. lib. 2, cap. 12, cas. 1.

170 Prael. tom. 1, de Pot. Eccl. contr. 2.

171 Ubi supra, p. 16.

172 Ag. the Rhem. annot. on Gal. iv. 10.

173 Ubi supra, p. 16, 17.

174 Paran. ad Sco. cap. 16, p. 64.

175 Ubi supra, p. 25.

176 Ibid. p. 17.

177 Ibid. p. 27.

178 Calv. Comm. in illum locum.

179 Zanch. Comm. ibid.

180 Proc. in Perth Assembly, part. 3, p. 43.

181 Annot. on Col. ii. 16.

182 Annot. on Gal. iv. 10.

183 Annot. ibid.

184 De Cult. Sanct., cap. 10.

185 De Orig. Fest. Christ. cap. 2.

186 De Templ. et Fest. in Enchyrid contr. inter Evang. et Pontif.

187 Ubi supra.

188 Epist. 118, ad Januar.

189 De Orig. Fest. Christ. cap. 2.

190 Paren. ad Scot. cap. 16, pp. 66.

191 Comm. in illum locum

192 Annot. in Gal. iv. 3.

193 Comm. in illum locum.

194 Ubi supra, p. 40.

195 Comm. in Col. ii. 17.

196 Infra. part 3, in the arg. of Superstition.

197 Anim. in Bel. cont. 3, lib. 4, cap. 16, nota 20.

198 Comm. in illum locum.

199 Annot. ib.

200 Anim. ad Bel. contr. 3, lib. 4. cap. 16, nota 32.

201 Ubi supra.

202 Bell. de Euch. lib. 6, cap. 13.

203 Annot. on Matt. vi. 15, sect. 5.

204 Comm. in Col. ii. 16.

205 Ubi supra, p. 7.

206 Supra, cap. 7, sect. 7.

207 Infra, part. 2, cap. 2.

208 Paræn. ad Scot. cap. 16. p. 65.

209 Cent. 2, cap. 6, col. 119.

210 Lib. 5, cap. 22.

211 Lib. 12, cap. 32.

212 Lib. 7, cap. 19.

213 In Gal. iv.

214 Hospin. de Orig. Fest. Christ p. 71.

215 Annot. on Matt. xv. 9.

216 Ubi supra.

217 Part 3.

218 Calv. Ep. et Resp. edit. Genev. an. 1617, col. 137.

219 Ibid. 138.

220 Ib. col. 119.

221 Paraen. cap. 16, p. 68.

222 Sermon, Jer. iv. 2.

223 Ubi supr, p. 84.

224 Alsted. in Cronol. Testium Veritatis.

225 AEn. Sylv. apud Didocl. alt. Damasc. p. 707.

226 Paraen., cap. 16, p. 64.

227 Sermon at Perth Assembly.

228 Ubi supra, p. 83.

229 Ibid. p. 138.

230 Ubi supra, p. 91.

231 Ibid. p. 41.

232 Ibid. p. 95.

233 Ubi supra, p. 83.

234 Calv. Ep. et Resp. col. 592.

235 Serm. at Perth Assembly insert. by B. Lindsey.

236 Ans. to the Repl. praef. p. 43.

237 Repl. to the Ans., p. 270.

238 Cassand. Ang., p. 46.

239 Ib. p. 23.

240 Ibid., p. 8.

241 Ib., p. 9-11.

242 Infra, part 3. chap. 1.

243 Ubi supra, p. 24, 28.

244 Ibid. p. 52.

245 Ibid. p. 28.

246 Ibid. p. 62.

247 Ibid. p. 63.

248 Page 67.

249 P. 68-70.

250 Page 85, 93, 110.

251 Hist. of the Wald., part. 3, lib. 1, cap. 6. Thuan. Hist. lib. 6, p. 189.

252 Thuan. ibid. p. 186.

253 Alsted. Chron. Rolib. p. 550.

254 See his treatise entitled Vera Ecclesiæ Reformandæ Ratio.

255 Alsted. ibid.

256 Sleid. Com., lib. 21, p. 388.

257 Sleid., ibid., p. 393.

258 Polan. Synt., lib. 7, cap. 17.

259 Calv. Inst., lib. 4, cap. 10, sect. 32.

260 Chem. Exam. par. 2, p. 121.

261 Fenner Theol., lib. 2, cap. 2.

262 Pareus in 1 Cor. xiv. 26.

263 Calv. Ep. et Resp., col. 478.

264 Calv. in 1 Cor. x. 23. Taylor on Tit. i. 15, p. 295.

265 Ubi supra, p. 55.

266 Pareus in 1 Cor. vi. 12.

267 Calv. in 1 Cor. x. 23, & Pareus ibid.

268 Serm. on Job xvi. 7.

269 Serm. at Perth Assembly.

270 Fresh Suite, cap. 2, p. 12.

271 In 1 Cor. x. 23.

272 Thuan. Hist. lib. 39, p. 367.

273 Pareus in 1 Cor. viii. 13.

274 Page 44, 45.

275 Pareus in 1 Cor. x. 23.

276 Alsted. Theol. Cas. cap. 12, 199.

277 Pareus in Rom. iii. 8.

278 Page 210, 211.

279 Ubi supra.

280 Bald. de Cas. Cons., lib. 4, cap. 11, cas. 3.

281 Sleid. Com. lib. 21, p. 381.

282 Ibid. lib. 25, p. 485.

283 Partic. Def. cap. 1, sect. 1.

284 Paraen., cap. 16, p. 65.

285 Proc. in Perth Assembly, part 3, p. 7.

286 Ibid. P. 121.

287 Apol. part 3, cap. 3, sect. 45, 51.

288 Sleid. Com. lib. 20, p. 365, 371. Alsted in Chron. Religionis, an. 1548.

289 Sleid. Com. lib. 21, p. 377.

290 Ibid. p. 388.

291 Ibid. p. 393.

292 Reg. Eccles. lib. 7, cap. 12, num. 107.

293 Ibid. num. 120.

294 Ibid. num. 132. See to the same purpose D. Potter, in his book called, “Want of Charity justly charged,” p. 76.

295 Field, of the Church, append. to the third book, cap. 11, p. 298. B. Andr. Serm. on Jer. xxiii. 6, p. 79-82.

296 Sleid. Com. lib. 21, p. 377.

297 De Laicis, cap. 19.

298 Annot. 1 Tim. vi. 20.

299 Rep. Eccl. lib. 7, cap. 12, num. 134.

300 Park., of the Cross, part 2, p. 80.

301 P. 32.

302 Ibid. p. 34.

303 Ibid. p. 41.

304 Ibid. p. 42.

305 Jun. Animad. in Bell. de Cult. Sanct. lib. 3, cap. 5.

306 Natal. Comit. Mythol. lib. 1, cap. 15.

307 Bell. de Effect. Sacram. cap. 31.

308 Hooker, Eccl. Pol. lib. 4, num. 1.

309 Hospin. Epist. Dedic. Praefix. Libris de Orig. Monach.

310 Censur. Liturg. Angl. cap. 9.

311 Exam. part 2, de Rit. In Administ. Sacr. p. 32.

312 Com. in John iv. 24.

313 Popish Prejud. cap. 10.

314 Calv. Com. in Exod. xx. 5.

315 Com. in illum locum.

316 De Divers. Grad. Ministr. Evang. contr. Bez. cap. 24, sect. 25.

317 Popish Prejud. cap. 10.

318 Camero, ibid.

319 Hospin., ubi supra.

320 Rev. xvii. 7.

321 Com. in illum locum.

322 Praef. of the Ans. p. 17.

323 Sarav. N. Fratri et Amico, art. 17.

324 Socrat. lib. 3, cap. 12.

325 Decr. part 2, caus. 7, quest. 1, cap. 36.

326 The Pastor and the prelate, p. 36.

327 Hist. of the Waldenses, lib. 1, cap. 3.

328 Calv. Epist. et Resp. col. 132.

329 Way to the Church, ans. to sect. 33.

330 Epist. ad Regin. Fes. lib. 1, Epistol. p. 112.

331 Of the Cross, cap. 9, sect. 1.

332 Expos. Conf. Ang. art. 37, et problem, 2 de prædest.

333 Maldon. Com. in Matt. viii. 3.

334 De Verb. Dom., serm. 6.

335 Conrad. Schlusselburg. apud Park. of the Cross, part 2, p. 97.

336 De Cas. Consc., lib. 4, cap. 11. cas. 3.

337 De Laicis, cap. 19.

338 Calv. Epist. et Resp. col. 451, 452.

339 Plutin In vita Innoc. VII.

340 Sleid. com. lib. 21, p. 376.

341 Epist. to the Pastors of the Kirk of Scotland.

342 Sarav. N. Fratri et Amico, art. 17.

343 Park., of the Cross, cap. 6, sect. 21.

344 Ibid. sect. 22.

345 Serm. At Perth Assembly.

346 Part 1, p. 63.

347 Ibid. p. 64.

348 Nature Hist. lib. 10. cap. ult.

349 Serm. on 1 Cor. xi. 16.

350 Thuan. Hist. lib. 16, p. 506.

351 Plin. Natur. Hist. lib. 4. cap. 1.

352 Com. in Matt. lib. 2 lib. 15.

353 Synt. Theol. lib. 6 cap. 3 col. 19.

354 Aquin. 2, 2 an. quest. 43 art. 1 Marc. Ant. de Dom. de Rep. Leel lib. 5 cap. 10 num. 44.

355 Marc. Ant. de Dom. de Rep. Eccl. lib. 1, cap. 11, num. 18.

356 Com. In 2 m. 2 an. quest. 43, art. 7.

357 Hemming. Enchir. Theol. class. 3, cap. 17, Magdeburg cont. 1, lib. 2, cap. 4, col. 448, 449.

358 Ames, lib. 5, de Consc. cap. 11, quest. 6.

359 Ames. Ibid. quest. 3.

360 Camero, Prael. In Matt. xviii. 7, de scand.

361 Com. in illum locum.

362 Com. ibid.

363 Com. ibid.

364 Of the Cross, part 2. p. 57.

365 Eccl. Pol. p. 246.

366 Supra, cap. 1.

367 Maldonat. Com. in illum locum.

368 Pareus, Com. ibid.

369 Com. in Eph. iv. 13.

370 Polan. Synt. Theol. lib, 6, cap. 3, col. 19.

371 Aquin. 2, 2 an. quest. 43. art. 2.

372 Marc. Ant. de Dom. de Rep. Eccl. lib, 1, cap. 11, num. 18.

373 Cent. 1, lib. 2, cap. 4, col. 450.

374 Com. in Dan. i. 8.

375 De Rep. Eccl. lib. 5, cap. 10, num. 44.

376 Com. in 1 Thes. v. 22.

377 Of the Cross, cap. 3, sect. 6.

378 Annot. on Gal. iv. 10.

379 Confer. with Rain. cap. 8, div. 2, p. 408, 410.

380 Com. in 1 Cor. x. 28.

381 Lib. 1, epist. 41.

382 Can. 5.

383 Ubi supra.

384 Bald, de Cas. Cons. lib. 2, cap. 14, cas. 7.

385 N. Fratri et Amico, art. 13.

386 Annot. on Acts viii. sect. 5.

387 Park, of the Cross, part 2, p. 57; 1 Thes. v. 14; Rom. xiv. 16; 1 Cor. lx. 12; 1 Thes, ii. 7; Acts xx 34; Matt xviii. 6.

388 Cornel Jansen. Conc. Evang. cap 71.

389 Aug. de Morib. Manich. lib. 2, cap. 14; Rom. xiv. 30.

390 Ames lib. 5, de Consc. cap. 11, quest. 6.

391 Dr Forebesse, Iren. lib. 2. cap. 20, num. 27.

392 Alt. Damasc. cap. 9, p. 556.

393 Parker, of the Cross, part 2, p. 75.

394 Com. upon this place.

395 Tom. 1, an. 55, num. 39.

396 De Rep. Eccl., lib. 1, cap. 11, num. 18.

397 Serm. at Perth Assembly.

398 “Non enim solum scandalizure, sed ... dulizari peccatum est, quia ... est,” saith Maldonat upon Matt. xviii. 7.

399 2 2an., quest. 43, art. 1.

400 Pareus, Com. la. illum locum.

401 Epist. to the Pastors of the Church of Scotland.

402 Com. in 1 Cor. viii. 9.

403 Lib. 2, cap. 20, num. 5, 6.

404 Supra, sect 4-6.

405 Ibid., num. 7.

406 Num. 10-14.

407 Num. 15, 16.

408 Num. 17.

409 Iren., lib. l. cap. 10, sect. 2.

410 Supra, cap. 8, sect. 6.

411 Ibid. lib. 2, cap. 20, num. 14.

412 Supra. cap. 8, sect. 5, cap. 9, sect. 10.

413 Ibid, sect 7.

414 Mosney Myster. of Iniq. In the conclus.

415 Aquin. 3, quest. 66, art. 8, Rhein Annot. on Matt. xvi. sect. 5, Bell de Pontif. Rom., lib. 4, cap. 18; and De Sacrif. Missæ, lib. 6, cap 13.

416 Eccl. Pol., lib. 4, 11, 12.

417 Cap. 1, sect. 3.

418 Expos. of the Creed, Art. of Christ’s Birth.

419 Com. on Gal. iv. 10.

420 Parker, of the Cross, cap. 6, sect. 10.

421 Sect. 7.

422 Apol., part 3, cap 5.

423 Com. in Matt. xviii. 6.

424 Com. 1 Cor. viii.

425 Ames., lib. 5, de Consc., cap. 11.

426 Supra, cap. 1.

427 Cent. 1, lib. 2, cap. 10, col. 560.

428 De Auserib Papae, consider. 12.

429 Com. in illum locum.

430 Ubi Supra, p. 441.

431 Of the Cross, part 2, p. 79.

432 Serm. on John xvi. 7.

433 Pareus, Com. in Rom. xv. 1.

434 Serm. on John xvi. 7.

435 Fresh Suite ag. Cerem., cap. 9, p. 96, 100.

436 Lib. 1, de Vit. Ext. Cult. Oppos., col. 501, 502.

437 Aquin. 2. 2, quest. 92, art. 1.

438 Syn. Pur. Theol., disp. 44, thes. 53.

439 Cent. 4, cup. 6, col. 427.

440 De Cas. Consc., lib. 2, cap. 12, Cas. 13.

441 Concil. Laodic., can. 58.

442 Hist. of the Waldenses, part 3, lib. 1, cap. 6.

443 Eccles. Pol., lib. 5, sect. 3.

444 Apud Aquin. 2. 2, quest. 93, art. 2.

445 J. Rainold’s Confer. with J. Hart, cap. 8, divis. 4, p. 489.

446 Stella, Com. in Luke xvii. 20.

447 Eccl. Pol., lib. 5, 70.

448 Ibid., sect. 69.

449 Ibid., sect. 65.

450 Of the Lawfulness of Kneeling, cap. 3.

451 Aquin. 3, 4, 25, art. 4.

452 Ubi Supra, cap. 15, p. 42.

453 Ibid., p. 41.

454 Aquin. 2. 2, quest. 95, art. 2.

455 De Vera Eccl. Reform., p. 367.

456 Annot. on Matt. xv., sect. 5.

457 3, quest. 68, art. 6.

458 2. 2, quest. 147, art. 4.

459 3, quest. 66, art. 10.

460 De Sacr. Missae, lib. 6, cap. 13.

461 De Pont. Rom., lib. 4, cap. 18.

462 Conc. Evan., cap. 60.

463 Iren., lib. 1, cap. 5, sect. 6; cap. 7, sect. 7.

464 Apud Zanc. Epist., lib. 1, p. 111.

465 Eccl. Pol., lib. 5, sect. 60.

466 Hist. of the Counc. of Trent., lib. 2.

467 Confess., cap. 5, art. 41.

468 Proc. in Perth Assembly, part 3, p. 18.

469 Alt. Damasc., cap. 10, p. 878.

470 Ubi Supra, p. 29.

471 Ibid., p. 28.

472 Theol., lib. 6, cap. 3

473 Synt., lib. 6, cap. 51, p. 433.

474 Syn. Pur. Theol. Disp. 21, thes. 7.

475 Fresh Suite, cap. 5, p. 59.

476 Comm. in 1 Reg. viii. de Tempt. Dedic.

477 Hist. of the Waldenses, lib. 1, cap. 1.

478 Cent. 4, cap. 6, col. 480.

479 De Orig. Temp., lib. 4, cap. 2.

480 Cent. 4, cap. 6, col. 409.

481 Com. in Mal. i. 11.

482 Eccles. Pol., lib. 5, sect. 16.

483 Confer. with J. Hart, cap. 8, divis. 4, p. 491.

484 Ubi Supra.

485 Eccl. Pol., lib. 5, sect. 69.

486 Annot. on 1 Tim. iv. 5.

487 De Cult. Sanct, cap. 10.

488 Ubi Supra, p. 21.

489 Ep. to the Pastors of the Church of Scotland.

490 On P. 5.

491 Bonifac. VIII., de Reg. Juris, reg. 51.

492 Hook. Eccl. Pol., lib. 5, sect. 12.

493 Serm. on Matt. vi. 16.

494 Ubi Supra, p. 25.

495 De Cult. Sanct, cap. 10.

496 Zanc. in 4 Præc, p. 682.

497 Pareus Com. in Gen ii. 3.

498 Ubi Supra, p. 20.

499 Ubi Supra p. 29.

500 On Præc. 4.

501 See Serm. on Gal. iv. 4; Serm. on Luke ii. 10, 11; Serm. on Lam. i. 12; Serm. on John xx. 19; Serm. on Job xix. 23; Serm. on John xx. 17; Serm. on Heb. xiii. 20, 21; Serm. on Matt. vi. 16; Serm. on Acts ii. 16; Serm. on John v. 6, &c.

502 P. 67.

503 Ubi Supra, p. 23.

504 Serm. on Matt. xii. 39, 40.

505 Serm. on Luke iv. 18, 19.

506 Serm. on Matt. vi. 16.

507 Synop. Pur. Theol., disp. 19, thes. 30.

508 Manduct, lect. 2, p. 38.

509 Com. in illum locum.

510 Jude 23.

511 Com. In Thess. v. 22.

512 Anal. in illum locum.

513 Expos. upon Rev. ii. 14.

514 In Praec. 2, p. 534.

515 Annot. on 1 Cor. x. 21.

516 Com. in illum locum.

517 Anal. in 1 Cor. x.

518 Ibid.

519 Annot. Ibid.

520 De Bono Conjugall, cap. 16.

521 Com. In illum locum.

522 Apud Wolphinm, com. in 2 Reg. xviii. 4.

523 Calv. Epist. et Resp., p. 79.

524 Serm. on Phil. ii. 10.

525 Com. in illum locum.

526 G. Sanctus, com. ibid.

527 Com. in 2 Reg. xxiii. 6.

528 Com. in Isa. xxvii. 9.

529 Calv. Com. in Exod. xxiii. 24.

530 Ubi Supra.

531 N. Fratri et Amico, art. 17.

532 Iren. lib. 1. cap. 7, 9, 6.

533 Resp. ad Versipel., p. 41-44.

534 Ubi Supra.

535 Supra, cap. 1, sect. 11.

536 Com. in Deut. xii. 2.

537 In 4 Praec., col. 709.

538 Magdeb., cent. 4, cap. 16, col. 1538, 1539.

539 Cent. 6, cap. 15, col. 1511.

540 Danæus Polit. Christ., lib. 3, p. 229; Polan. Synt. Theol., lib. 10, cap. 65.

541 Epist. Hist., lib. 1.

542 Com. in 2 Reg. x. 27.

543 Calv. Res. ad Versipel., p. 413.

544 De Imagin., col. 402.

545 Tho Naogeorgus in 1 John v. 21.

546 Calv. Epist. et Resp., p. 86.

547 Ibid., col. 136.

548 Com. in Col. ii. 17.

549 De Imagin., col. 403.

550 Com. in 2 Kings xviii. 4.

551 Proc. in Perth Assembly, part 2, p. 120.

552 Com. in illum locum.

553 Aquin. 2, 2 an., quest. 43, art. 1.

554 Confer, with J. Hart, cap. 8, divis. 4, p. 509.

555 Apol., part 3, cap. 4, sect. 15-17.

556 Supra, sect. 9.

557 Supra, sect. 6.

558 Epist. ad Regin. Elizab. Epistolar., lib. 1, p. 112.

559 Ibid., p. 111.

560 Sleid. Com., lib. 25, p. 481.

561 Apol., part 3, cap. 4.

562 Proc. in Perth Assembly, part 2, p. 118, 119.

563 Ibid., p. 22.

564 Ration., lib. 5, Tit. de Prima et lib. 6, Tit. de Die Sancta Pasc.

565 Annot. on Matt. viii., sect. 3; and on 1 Cor. xi., sect. 18.

566 Way to the Church, Answer to sect. 51.

567 Exam. Conc. Trit. de Euchar., can. 6, p. 86.

568 Of the Lawfulness of Kneeling, cap. 21, p. 65.

569 Ibid., p. 69.

570 Concil. Laodicaen., can. 19. See also Conc. Tolet. 4, can. 17.

571 Ubi Supra, p. 61.

572 Ubi Supra, p. 118.

573 Ubi Supra.

574 Eccl. Pol. lib. 4, sect. 6.

575 Apol., part 3, cap. 4, sect. 5.

576 In Praec. 2, p. 543.

577 Com. in illum locum.

578 Ubi Supra.

579 Eccl. Pol., lib. 4, sect. 6.

580 Ubi Supra.

581 Com. in Lev. xix. 27, 28.

582 Aquin., 2, 2ae, quest. 103, art. 4.

583 De Cas. Cons., lib. 2, cap. 14, cas. 7.

584 Com. in illum locum.

585 Annot. ibid.

586 Ag. the Rhem., Annot. on 1 Cor. x., sect. 8.

587 Apud Gratian. Decr., p. l, dist. 37, cap. 15.

588 De Corona Militis.

589 Partic. Def., cap. 1, sect. 1.

590 Magd., cent. 3, cap. 6, col. 147.

591 Concil. Laodicen., can. 37.

592 Apud Theod., lib. 1, cap. 10.

593 Epist. 86, ad Casulan.

594 Lib. 1, epist. 41.

595 Apud Bell. de Effect. Sacr., lib. 2, cap. 31.

596 Conc. African., can. 27; Conc. Tolet. 4, can. 5, et 10; Conc. Brac. 2, can. 73.

597 Magd., cent. 4, cap. 6, col. 458.

598 Eccl. Pol., lib. 4, sect. 7.

599 Can. 5.

600 Can. 40.

601 Sims. Hist. of the Church, lib. 4, cent. 6.

602 Eccl. Pol., lib. 3, sect. 1.

603 Decr., part 2, causa 26, quest. 7, cap. 13.

604 Ibid., cap. 14.

605 Ibid., cap. 17.

606 Aquin. 1, 2ae, quest. 102, art. 6, resp. ad 6m.

607 Ibid., resp. ad 11m.

608 Baruch. 6, 3 Reg. xviii.

609 Ibid., resp. ad 8m.

610 Rhem. Annot. on 2 Cor. vi. 14.

611 Rhem. on 1 Tim. vi., sect. 4.

612 Rhem. on Apoc. i. 10.

613 Rhem. on 2 John x.

614 De Effect. Sax., lib. 2, cap. 31.

615 Magd. Cent. 4, cap. 6, col. 406.

616 Hosp. de Orig. Templ., lib. 2, cap. 7, p. 115.

617 Confer. with J. Hart, divis. 4, cap. 8.

618 Antith. Pap. et Christ., art. 9.

619 In 2 Praec., col. 363.

620 Com. in Psal. xvi. 4.

621 Com. in 1 Cor. x. 14.

622 Synops. Purior. Theol., disp. 19.

623 Usher, of the Relig. Prof. by the Anc. Irish, cap. 4.

624 Apud Hosp. de Orig. Imag., p. 200.

625 De Vit. Pil. 4.

626 Bel. de Effect. Sacr., lib. 2, cap. 31.

627 Annot. in illum locum.

628 Annot. ibid.

629 Com. ibid.

630 Sect. 48.

631 Elench. Relig. Papist. in Praefat.

632 Part 2, cap. 6.

633 Supra, cap. 1.

634 De Imag. Sanct., cap. 29.

635 Proc. in Perth Assemb., part 2, p. 22.

636 Rhem. Annot. on Act. ii. 1.

637 Rain. Confer. with J. Hart, cap. 8, divis. 4, p. 496.

638 Zanch., lib. 1, in 4 Praec, col. 674.

639 Aquin., 1, 2ae, quest. 102, art. 6, resp. ad 11m.

640 N. Fratri et Amico, resp. ad art. 12m.

641 Ubi Supra, p. 510.

642 Supra, part 2, cap. 9, sect. 14.

643 Infra, cap. 4, sect. 26-28.

644 Of the Cross, cap. 2, sect. 2.

645 Upon Gen. xxxv. 4.

646 Expos. in Col. iii. 5.

647 Of the Lawfulness of Kneeling, cap. 18, p. 62.

648 History of the Church of Scotland, lib. 1, p. 181.

649 Part 1, quest. 3.

650 Charact. of the Superstit., lib. 2.

651 Com. In 1 Kings ii.

652 A. Polan. Synt. Theol., lib. 6, cap. 3; D. Pareus Explic. Catech.,