A sermon preached before the right honourable the House of Lords in the Abbey Church at Westminster, upon the 27th of August, 1645 being the day appointed for solemne and publique humiliation : whereunto is added a brotherly examination of some passages of Mr. Colemans late printed sermon upon Job 11.20, in which he hath endeavoured to strike at the root of all church-government / by George Gillespie, minister at Edenburgh.
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 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;
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;
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This cannot stand with ver. 34. He shall purifie the sons of Levi, and purge them, &c. But at the last judgement it will be too late for the sons of Levi to be purified and purged;
This cannot stand with ver. 34. He shall purify the Sons of Levi, and purge them, etc. But At the last judgement it will be too late for the Sons of Levi to be purified and purged;
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others take the meaning to be of his coming into the Temple of Jerusalem, to drive out the buyers and sellers, at which time all the City was moved at his coming.
Others take the meaning to be of his coming into the Temple of Jerusalem, to drive out the buyers and sellers, At which time all the city was moved At his coming.
For how can it be said, that the Prophecy which followeth, Vers. 3, 4. (which is all of a peece with Vers. 2.) was fulfilled during Christs appearing and sitting in the Temple of Jerusalem? Or how can it be conceived, that the offerings of Juda and Jerusalem were pleasant to the Lord at that time,
For how can it be said, that the Prophecy which follows, Vers. 3, 4. (which is all of a piece with Vers. 2.) was fulfilled during Christ appearing and sitting in the Temple of Jerusalem? Or how can it be conceived, that the offerings of Juda 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 righteousnesse? So that whether we understand by Juda and Jerusalem, the Jewish Church, or the Christian;
when the Gentiles were not, and the jews would not be brought in, to offer unto the Lord an offering in righteousness? So that whither we understand by Juda and Jerusalem, the Jewish Church, or the Christian;
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but yet most powerfull and glorious manner, to erect his Kingdom, and to gather and govern his Churches, by the Ministery of his Apostles and other Ministers, whom he sent forth after his Ascension.
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.
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Of this coming he himself speaketh, Matth. 16.28. 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.
Of this coming he himself speaks, Matthew 16.28. 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.
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For the Redeemer shall come unt• Sion, and turn a way ungodlinesse from Jacob. And he shall destroy Antichrist with the brightnesse of his coming, 2 Thes. 2.8. In which place the Apostle hath respect to Isai. 11.4. where it is said of Christ, The rod of Jesse, with the breath of his lips shall be slay the wicked.
For the Redeemer shall come unt• Sion, and turn a Way ungodliness from Jacob. And he shall destroy Antichrist with the brightness of his coming, 2 Thebes 2.8. In which place the Apostle hath respect to Isaiah 11.4. where it is said of christ, The rod of Jesse, with the breath of his lips shall be slay the wicked.
Some have observed (which ought not passe without observation) that the Chaldee Paraphrase had there added, the word Romilus: He shall slay the wicked Romilus:
some have observed (which ought not pass without observation) that the Chaldee paraphrase had there added, the word Romulus: He shall slay the wicked Romulus:
By this time you may understand what is meant in the Text, by the day of Christs coming, or coming in, as the Septuagints read, meaning his coming or entering into his Temple, mentioned in the first Verse:
By this time you may understand what is meant in the Text, by the day of Christ coming, or coming in, as the Septuagints read, meaning his coming or entering into his Temple, mentioned in the First Verse:
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From this word had the Prophets the name of Seers, 1 S•m. 9.9. And from the same word came the name of Visions, 2 Chron. 26.5. Zechariah who had understanding in the visions of God.
From this word had the prophets the name of Seers, 1 S•m. 9.9. And from the same word Come the name of Visions, 2 Chronicles 26.5. Zechariah who had understanding in the visions of God.
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 Righteousnesse, 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? Did not Isaiah cry out, Wo is me, for I am undone, for mine eyes have seen the King, the Lord of hosts?
Who may abide, and who shall stand, Says 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 Ezekielem fallen upon his face At the appearance of the likeness of the glory of the Lord? Did not Isaiah cry out, Woe is me, for I am undone, for mine eyes have seen the King, the Lord of hosts?
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? He will answer you, Nay, but as a Captain of the Hoste of the Lord, am I now come.
or to stand before him when he appears in his Temple? If you ask of him as joshua did, Art thou for us, or for our Adversaries? He will answer you, Nay, but as a Captain of the Host of the Lord, am I now come.
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,
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? Does he not come to save,
Some have thought it so hard to determine, that they have kept into the Translation, the very Hebrew word Borith. Jerome tels us, that the Fullers herb which grew in the marish places of Palestina, had the same vertue for washing and making white, which nitre hath.
some have Thought it so hard to determine, that they have kept into the translation, the very Hebrew word Borith. Jerome tells us, that the Fullers herb which grew in the marish places of Palestine, had the same virtue for washing and making white, which nitre hath.
However, it is certain that Borith cometh from a word which signifieth to make clean, according to that, Mark 9.3. His raiment became shining, exceeding white as snow:
However, it is certain that Borith comes from a word which signifies to make clean, according to that, Mark 9.3. His raiment became shining, exceeding white as snow:
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, saith the Apostle, and the naturall branches shall be grafted into their own Olive-tree.
But he refineth and makes clean the Sons of Levi, also Judah and Jerusalem. This (I doubt not to aver) does principally belong to the jews, for to them pertain the promises, Says the Apostle, and the natural branches shall be grafted into their own Olive-tree.
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and are grafted into the good Olive-tree, God hath perswaded Japhet to dwell in the Tents of Sem. And so we are now the Judah and Jerusalem, and our Ministers, the sons of Levi. Gods own Church and people,
and Are grafted into the good Olive-tree, God hath persuaded Japheth to dwell in the Tents of Sem. And so we Are now the Judah and Jerusalem, and our Ministers, the Sons of Levi. God's own Church and people,
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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.
First of all, this does clearly arise out of the Text. As when the people said to joshua, God forbid that we should forsake the Lord, to serve other God's.
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The Doctrine of Jesus Christ was such as made many of his Disciples say, This is a hard saying, who can hear it? And from that time many of them went back, and walked no more with him.
The Doctrine of jesus christ was such as made many of his Disciples say, This is a hard saying, who can hear it? And from that time many of them went back, and walked no more with him.
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They were exceedingly amazed at this Doctrine, saying, Who then can be saved? As for his life and actions, they were such, not onely did the Gadarens beseech him to depart out of their coasts;
They were exceedingly amazed At this Doctrine, saying, Who then can be saved? As for his life and actions, they were such, not only did the Gadarenes beseech him to depart out of their coasts;
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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.
And what shall be the condition of those that will follow him? If we will indeed be his Disciples, he hath forewarned us to fit down First, and count our cost.
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And what shall the world think of us, all this while? Know ye not, (saith James ) that the friendship of this world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God.
And what shall the world think of us, all this while? Know you not, (Says James) that the friendship of this world is enmity with God? Whosoever Therefore will be a friend of the world, is the enemy of God.
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Will I offer burnt-offerings to the Lord my God, saith David, of that which doth cost me nothing? 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 preciousnesse of the Saints portion be known,
Will I offer Burnt offerings to the Lord my God, Says David, of that which does cost me nothing? And shall our lines fallen to us in pleasant places? Or shall we have a goodly heritage, which does cost us nothing? How should the preciousness of the Saints portion be known,
Again, The kingdom of heaven is like unto a merchant-man seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it.
Again, The Kingdom of heaven is like unto a merchantman seeking goodly Pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it.
Jacobs family must give away all the strange gods, and all their ear-rings also, before they get leave to build an Altar unto the Lord at Bethel. Abraham must get him out of his countrey,
Jacobs family must give away all the strange God's, and all their earrings also, before they get leave to built an Altar unto the Lord At Bethel. Abraham must get him out of his country,
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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 fight of the North-pole:
The Disciples must leave ships, nets, Father's, and all, if they will follow christ. And as they who come in sighed of the south-pole, loose fight of the North pole:
Shall a woman be married to a husband, with the reservation of another lover, or upon condition that she shall ever stay in her fathers house? So the soul cannot be married to Christ,
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,
The repudiating of creature-comforts, and a covenant with Christ, go hand in hand together, Isa. 55.2, 3. Nahash would not make a covenant with the men of Jabesh-Gilead, unlesse they would pluck out their right eyes, intending (as Josephus gives the reason) to disable them from fighting, or making war:
The repudiating of Creature comforts, and a Covenant with christ, go hand in hand together, Isaiah 55.2, 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:
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 satisfie their carnall and earthly desires,
Oh 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,
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Was it not so with the rich man and Lazarus ? Nay, and many of the children of God fall into this same errour, of making the way of Christ broader and easier then ever Christ made it,
Was it not so with the rich man and Lazarus? Nay, and many of the children of God fallen into this same error, of making the Way of christ Broader and Easier then ever christ made it,
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but he saith, When thou goest, not, when thou beginnest, or, when thou enterest. If thou art but once upon thy progresse, going and running, thou shalt finde the way still the easier,
but he Says, 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 thus much in generall 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,
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,
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When Christ cometh to Jerusalem meek, and sitting upon an Asse (as the Prophet said) all the City is troubled at his coming, Matth. 21.5, 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 19.45, 47. Nay, where Christ and the Gospel cometh, there is a shaking of Heaven and Earth, Hag. 2.6. The lesse wonder, if I call Reformation like a Refiners fire.
When christ comes to Jerusalem meek, and sitting upon an Ass (as the Prophet said) all the city is troubled At his coming, Matthew 21.5, 10. When he had but cast out the Buyers and Sellers out of the Temple, the Priests and Scribes begin to plot his death, Lycia 19.45, 47. Nay, where christ and the Gospel comes, there is a shaking of Heaven and Earth, Hag. 2.6. The less wonder, if I call Reformation like a Refiners fire.
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This is the manner of Reformation held forth in Scripture, and that in reference. 1. To Magistrates and States men. 2. To Ministers. 3. To a people reformed. 4. To a people not reformed.
This is the manner of Reformation held forth in Scripture, and that in Referente. 1. To Magistrates and States men. 2. To Ministers. 3. To a people reformed. 4. To a people not reformed.
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Upon this foundation Some build gold, silv er, precious stones, that is, such Preaching of the Word, such administration of the Sacraments, such a Church-Discipline,
Upon this Foundation some built gold, Silv er, precious stones, that is, such Preaching of the Word, such administration of the Sacraments, such a Church discipline,
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A narrow enquiry into, and exact discovery of every mans work (for so do our Divines understand the fire there spoken of) whether this fiery triall be made by the searching and discovering light of the Word in a time of Reformation,
A narrow enquiry into, and exact discovery of every men work (for so do our Divines understand the fire there spoken of) whither this fiery trial be made by the searching and discovering Light of the Word in a time of Reformation,
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and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of Judgement, and by the spirit of burning, Isa. 4.3, 4. Where you may understand by the filth of the daughters of Zion, their former Idolatries,
and shall have purged the blood of Jerusalem from the midst thereof, by the Spirit of Judgement, and by the Spirit of burning, Isaiah 4.3, 4. Where you may understand 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.
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.
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These the Lord promiseth to purge away by the Spirit of Judgment, that is, by a Spirit of Reformation (according to that, Joh. 12.3. Now is the judgement of this world, now shall the Prince of this world be cast out:
These the Lord promises to purge away by the Spirit of Judgement, that is, by a Spirit of Reformation (according to that, John 12.3. Now is the judgement of this world, now shall the Prince of this world be cast out:
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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 mens consciences.
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 does the Spirit speak to men's Consciences.
When two parts of the Land are cut off, the remnant whichescape, the third part which is written to life in Jerusalem, even they must be brought thorow the fire I will bring the third part through the fire, saith the Lord, and will refine them as silver is refined,
When two parts of the Land Are Cut off, the remnant whichescape, the third part which is written to life in Jerusalem, even they must be brought thorough the fire I will bring the third part through the fire, Says the Lord, and will refine them as silver is refined,
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.
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.
It is not thright Reformation, which is not displeasing to a Tobijah, to a Sanballat, to a Demetrius, to the earthly-minded, to the self-seeking Polititians, to the carnal and profane.
It is not thright Reformation, which is not displeasing to a Tobijah, to a Sanballat, to a Demetrius, to the earthly-minded, to the self-seeking Politicians, to the carnal and profane.
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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 ?) What if a Joshua envie Eldad and Medad? What if an Aaron and a Miriam speak against Moses? What if a religious Asa be wroth with the Seer? What if a David will not alter his former judgement,
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 since?) What if a joshua envy Eldad and Medad? What if an Aaron and a Miriam speak against Moses? What if a religious Asa be wroth with the Seer? What if a David will not altar his former judgement,
though very erroneous, and will not (no, not after better information) have it thought that he was in an errour? What if a Jonah refuse to go to Nineveh, when he is called? What if the disciples of Christ must be taught to be more humble? What if Peter must be reproved by Paul for his dissimulation? What if Archippus must be admonished to attend better upon his Ministery? What if Christ must tell the Angels of the Churches, that he hath somewhat against them? If Reformation displease both evil men,
though very erroneous, and will not (no, not After better information) have it Thought that he was in an error? What if a Jonah refuse to go to Nineveh, when he is called? What if the Disciples of christ must be taught to be more humble? What if Peter must be reproved by Paul for his dissimulation? What if Archippus must be admonished to attend better upon his Ministry? What if christ must tell the Angels of the Churches, that he hath somewhat against them? If Reformation displease both evil men,
I mean, that you should make use of this refining fire in reference to three sorts of drosse. 1. The drosse of Malignancy. 2. The drosse of Heresie and Corruption in Religion. 3. The drosse of Profanenesse.
I mean, that you should make use of this refining fire in Referente to three sorts of dross. 1. The dross of Malignancy. 2. The dross of Heresy and Corruption in Religion. 3. The dross of Profaneness.
Remember also the fourth Article of your solemn League and Covenant, by which you have obliged your selves, with your hands lifted up to the most high God, to endeavour the discovery, triall,
remember also the fourth Article of your solemn League and Covenant, by which you have obliged your selves, 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,
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,
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There was once a compliance between the Nobles of Judah and the Samaritanes, which I hope you do not read of, without abominating the thing: You find it, Nehem. 6.17.19. In those dayes, the nobles of Judah sent many letters to Tobijah, and the letters of Tobijah came unto them.
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, Nehemiah 6.17.19. In those days, the Nobles of Judah sent many letters to Tobijah, and the letters of Tobijah Come unto them.
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But you have also the errour of a godly man set before you as a rock to be avoided, 2 Chron. 19.2. Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.
But you have also the error of a godly man Set before you as a rock to be avoided, 2 Chronicles 19.2. Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.
Put the case now there be some well-meaning men (otherways void of offence) who from the erroneous perswasion of their consciences, think it utterly sinfull,
Put the case now there be Some well-meaning men (otherways void of offence) who from the erroneous persuasion of their Consciences, think it utterly sinful,
I beseech you, how can you give Liberty of Conscience to the Heretick, 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.
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.
When I speak against libertie 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,
When I speak against liberty of conscience, it is Far from my meaning to Advice any rigorous or violent course against such as being found in the faith and holy in life,
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Let that day be darknes, let not God regard it from above, neither let the light shine upon it, in which it shall be said that the Children of God in Brittain are Enemies and persecutors of each other.
Let that day be darkness, let not God regard it from above, neither let the Light shine upon it, in which it shall be said that the Children of God in Britain Are Enemies and persecutors of each other.
The third part of my Application shall be to stir you up (Right Honorable) to a willing condescending to the setling of Church-Government in such a manner, as that neither ignorant nor scandalous persons may be admitted to the holy Table of the Lord.
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 Fullers sope to take off those who are spots in your feasts, and a resining fire to take away the drosse from the silver.
Let there be in the house of God Fullers soap to take off those who Are spots in your feasts, and a resigning fire to take away the dross from the silver.
Or, if you please to make a Catalogue of seven, you may, provided itbe 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 generall and comprehensive, NONLATINALPHABET, as the Septuagints have it, and those that fear not me :
Or, if you please to make a Catalogue of seven, you may, provided itbe 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,, as the Septuagints have it, and those that Fear not me:
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You shall also strengthen instead if silencing the Objections both of Separatists and Socinians, who have with more then a colour of advantage opened their mouthes wide against some Reformed Churches,
You shall also strengthen instead if silencing the Objections both of Separatists and socinians, who have with more then a colour of advantage opened their mouths wide against Some Reformed Churches,
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for their not exercising of Discipline against scandalous and prophane persons, and particularly for not suspending them from the Sacrament of the Lords Supper.
for their not exercising of Discipline against scandalous and profane Persons, and particularly for not suspending them from the Sacrament of the lords Supper.
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Nay which is yet more, if you should refuse that which I speak of, you shall come short of that which Heathen• themselves in their way did make conscience of:
Nay which is yet more, if you should refuse that which I speak of, you shall come short of that which Heathen• themselves in their Way did make conscience of:
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for they did interdict and keep-off from their holy things all such as they esteemed prophane and scandalous, whom therefore they called NONLATINALPHABET, that is, accused or delated persons:
for they did interdict and keep-off from their holy things all such as they esteemed profane and scandalous, whom Therefore they called, that is, accused or delated Persons:
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In this manner was Alcibiades excommunicate at Athens, and Virginia at Rome: the former recorded by Plutarch, the latter by Livius. I trust God shal never so far desert this Parliament,
In this manner was Alcibiades excommunicate At Athens, and Virginia At Room: the former recorded by Plutarch, the latter by Livius. I trust God shall never so Far desert this Parliament,
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but those also who consent with them: Roms. 1.32. Aquinas upon that place saith we may consent to the sins of others two waies. 1. Directly by counselling, approving, &c. 2. Indirectly, by not hindering when we can.
but those also who consent with them: Romans. 1.32. Aquinas upon that place Says we may consent to the Sins of Others two ways. 1. Directly by counseling, approving, etc. 2. Indirectly, by not hindering when we can.
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It is now desired, that this (which you have alreadie acknowledged to be according to the Word of God and nature of that holy Ordinance) may be made effectuall• and for that end that the power of Discipline be added to the power of Doctrine:
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 effectuall• and for that end that the power of Discipline be added to the power of Doctrine:
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and his Ministers a flaming fire. Sathan hath many Incendiaries against the Kingdom of Christ. O that we were Christs Incendiaries against the kingdom of Sathan.
and his Ministers a flaming fire. Sathan hath many Incendiaries against the Kingdom of christ. O that we were Christ Incendiaries against the Kingdom of Sathan.
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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.
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.
I Sin, error, and scandall beginneth at them. Jer. 50.6. Their Shepherds have caused them to go astray. And Jer. 23.15. From the Prophets of Jerusalem is prophanenesse gone out into all the Land. 2 Judgement begins at them. Ezek. 9.6. Slay utterly old and young, and begin at my sanctuary.
I since, error, and scandal begins At them. Jer. 50.6. Their Shepherd's have caused them to go astray. And Jer. 23.15. From the prophets of Jerusalem is profaneness gone out into all the Land. 2 Judgement begins At them. Ezekiel 9.6. Slay utterly old and young, and begin At my sanctuary.
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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,
3. The refining work of Reformation begins 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,
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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 Churchrefining and sin-censuring Government of Jesus Christ,
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 Churchrefining and sin-censuring Government of jesus christ,
thou hast tried us as silver is tried, vers. 12. We went through fire and through water, 1 Pet. 1.6, 7. Ye are in heavinesse through manifold temptations, that the triall of your faith being much more precious then of gold that perisheth,
thou hast tried us as silver is tried, vers. 12. We went through fire and through water, 1 Pet. 1.6, 7. You Are in heaviness through manifold temptations, that the trial of your faith being much more precious then of gold that Perishes,
though it be tried with fire, might be found unto praise, &c. Affliction is also the fullers sope to purifie and make white, Dan. 11.35. and 12.10. Many shall be purified and made white, and tried :
though it be tried with fire, might be found unto praise, etc. Affliction is also the Fullers soap to purify and make white, Dan. 11.35. and 12.10. Many shall be purified and made white, and tried:
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So it was when Christ himself came into his Temple. Luk. 12.49. I am come to send fire on the earth, vers. 51. Suppose ye that I am come to send peace on earth, I tell you nay; but rather divis••on.
So it was when christ himself Come into his Temple. Luk. 12.49. I am come to send fire on the earth, vers. 51. Suppose you that I am come to send peace on earth, I tell you nay; but rather divis••on.
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.
The experience both of the ancient and now-reformed Churches does also abundantly confirm this Doctrine. Neither must we think that all the calamities of the Church Are now overpast.
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and all that sad prophecie, Rev. 11. fulfilled. And if some be not much mistaken, it is told, Dan. 12.1. that there shall be greater tribulation about the time of the Jews conversion, then any we have yet seen.
and all that sad prophecy, Rev. 11. fulfilled. And if Some be not much mistaken, it is told, Dan. 12.1. that there shall be greater tribulation about the time of the jews conversion, then any we have yet seen.
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And now when the sword of the Lord hath gotten a charge against these three covenanting and reforming Kingdoms, is this any other then the word of the Lord, that when Christ cometh into his Temple, who may abide the day of his coming,
And now when the sword of the Lord hath got a charge against these three covenanting and reforming Kingdoms, is this any other then the word of the Lord, that when christ comes into his Temple, who may abide the day of his coming,
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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 Senacherib invade Judah, after Hezekiahs reformation. 2 Chro•. 32.1.
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 Chro•. 32.1.
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Some have objected to our reproach, that when the Lord required the Israelites to appear before him in Jerusalem thrice a yeer, he promised that no man should invade their habitations in their absence, Exod. 34.23.24. which gracious providence of his, no doubt, saies one, continues still protecting all such as are employed by his command ;
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 34.23.24. which gracious providence of his, no doubt, Says one, continues still protecting all such as Are employed by his command;
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 applyed to us,
I answer, beside that which hath been said already, even in this, the word and work of God doe well agree, and that Scripture ought not to be so applied to us,
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except the Canaanites, and the Am•rites, and the Jebusites of our time had been all cast out of our borders, (we find this day too many of them lurking there,
except the Canaanites, and the Am•rites, and the Jebusites of our time had been all cast out of our borders, (we find this day too many of them lurking there,
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and waiting their opportunity) for the Septuagints, and many of the interpreters read that Text thus, For when I shall cast out the nations before thee,
and waiting their opportunity) for the Septuagints, and many of the Interpreters read that Text thus, For when I shall cast out the Nations before thee,
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For the promise is limited to the time of casting out the Nations and inlarging their borders, (which came not to passe till the dayes of Solomon ) it is certain that from the time of making that promise, the people had not ever libertie and protection for keeping the three solemne Feasts in the place of the Sanctuary:
For the promise is limited to the time of casting out the nations and enlarging their borders, (which Come 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:
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as might be proved from divers forrain invasions and spoylings of that Land for some yeers together, whereof we read in the book of the Judges. But I go on.
as might be proved from diverse foreign invasions and spoilings of that Land for Some Years together, whereof we read in the book of the Judges. But I go on.
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and to poure out drink-offerings to her, we have been consumed by the sword, and by the famine, Jer. 44.17, 18. To such I answer in the words of Solomon, Say not thou, what it is the cause that the former times were better then these,
and to pour out Drink offerings to her, we have been consumed by the sword, and by the famine, Jer. 44.17, 18. To such I answer in the words of Solomon, Say not thou, what it is the cause that the former times were better then these,
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Was the peoples coming out of Egypt, the cause why their carcasses did fall in the windernesse? or was it their murmuring and rebelling against the Lord, which brought that wrath upon them.
Was the peoples coming out of Egypt, the cause why their carcases did fallen in the windernesse? or was it their murmuring and rebelling against the Lord, which brought that wrath upon them.
If thou wilt enquire wisely concerning this thing, read Zephaniah, cap. 1. In the dayes of I siah, even in the dayes of Judahs best reformation, the Lord sent this message by the Prophet, I will utterly consume all things from off the Land. v. 2. And I will bring distresse upon men, that they shall walk like blind men,
If thou wilt inquire wisely Concerning this thing, read Zephaniah, cap. 1. In the days of I siah, even in the days of Judahs best Reformation, the Lord sent this message by the Prophet, I will utterly consume all things from off the Land. v. 2. And I will bring distress upon men, that they shall walk like blind men,
17. What was the reason of it? It is plainly told them, (and let us take it all home to our selves) because notwithstanding of that publick reformation, there was a remnant of Baal in the land,
17. What was the reason of it? It is plainly told them, (and let us take it all home to our selves) Because notwithstanding of that public Reformation, there was a remnant of Baal in the land,
and the Chemarins, 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 Josiahs time) but they swear by Malcham also v. 4.5. There are others who do not seek the Lord nor enquire after him, and many that turn back from the Lord in a course of back-sliding, v. 6. other clothed with strange apparell, vers. 8. others exercising violence and deceit, vers 9. a number of Atheists also living among Gods people, ver. 12. For these and the like causes doth the land mourn.
and the Chemarins, 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 Josiahs time) but they swear by Malcham also v. 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, v. 6. other clothed with strange apparel, vers. 8. Others exercising violence and deceit, vers 9. a number of Atheists also living among God's people, ver. 12. For these and the like Causes does the land mourn.
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It is not the Covenant but the broken Covenant, it is not the Reformation, but the want of a reall and personall Reformation, that hath drawn on the Judgment.
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 Judgement.
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Thirdly, give God the glory of his wisdom, many are now crying, how long Lord wilt thou hide thy self for ever? Shall thy wrath burn like fire? Your answer from God is, that the rod shall be indeed removed,
Thirdly, give God the glory of his Wisdom, many Are now crying, how long Lord wilt thou hide thy self for ever? Shall thy wrath burn like fire? Your answer from God is, that the rod shall be indeed removed,
He speaks it to those who had escaped the captivity of Jeboiakim, 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,
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 brothers were in Babylon, I will gather you, Says the Lord,
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for the residue that escaped to Egypt, and thought to shelter themselves there, as likewise these that remained in Jerusalem, and held out that siege with Zedekias, even all these did fall under the sword,
for the residue that escaped to Egypt, and Thought to shelter themselves there, as likewise these that remained in Jerusalem, and held out that siege with Zedekiah, even all these did fallen under the sword,
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we are like to lie in this fire and furnace for ever, because our drosse is is not departed from us, we are stil an unhumbled, an unbroken, an unmortified generation;
we Are like to lie in this fire and furnace for ever, Because our dross is is not departed from us, we Are still an unhumbled, an unbroken, an unmortified generation;
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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:
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:
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And a most sweet promise there is after the saddest denunciation of judgement, Ezek. 14.22, 23. Yet behold therein shall be left a remnant that shall be brought both sons and daughters, •ehold they shall come forth unto you,
And a most sweet promise there is After the Saddest denunciation of judgement, Ezekiel 14.22, 23. Yet behold therein shall be left a remnant that shall be brought both Sons and daughters, •ehold they shall come forth unto you,
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and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Dan. 12.10. Many shall be purified and made and tried:
and you shall know that I have not done without cause all that I have done in it, Says the Lord God. Dan. 12.10. Many shall be purified and made and tried:
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Secondly. as the promises of spirituall and eternall blessings, so the promises of peace and temporall deliverances, are not legall but even Evangelicall:
Secondly. as the promises of spiritual and Eternal blessings, so the promises of peace and temporal Deliverances, Are not Legal but even Evangelical:
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And among other things, left they should glory in this, that what ever they were before, they became afterward as silver refined seven times in the fornace;
And among other things, left they should glory in this, that what ever they were before, they became afterwards as silver refined seven times in the furnace;
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and Burnt-offerings appointed in the Law for a Nationall atonement, Levit. 4.13.21. Num. 15.25, 26. which did typisie pardoning of Nationall sins through the merit of Jesus Christ.
and Burnt offerings appointed in the Law for a National atonement, Levit. 4.13.21. Num. 15.25, 26. which did typisie pardoning of National Sins through the merit of jesus christ.
This also is a refining fire, Matth. 3.11. He shall baptize you with the holy Ghost and with fire, Mark 9.49. For every one shall be salted with fire;
This also is a refining fire, Matthew 3.11. He shall baptise you with the holy Ghost and with fire, Mark 9.49. For every one shall be salted with fire;
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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, and the fire upon the Altar was not to be put out,
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, and the fire upon the Altar was not to be put out,
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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, Mark, and Luke, this method may be observed, That of the four sorts of ground, the second is better then the first, the third better then the second;
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 Sour and the seed, as we find it both in Matthew, Mark, and Lycia, this method may be observed, That of the four sorts of ground, the second is better then the First, the third better then the second;
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and his beloved lust, what ever it be, such a tentation he never found before, and therefore thought the lust had been mortified, which was but lurking.
and his Beloved lust, what ever it be, such a tentation he never found before, and Therefore Thought the lust had been mortified, which was but lurking.
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Did not Judas suffer many things with Christ, during the time of his publike Ministery? Did not Ananias and Saphira 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,
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,
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The best of Gods children have the drosse of their inherent corruptions to purge away, which made Paul say, I keep under my body, and bring it into subiection;
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 into subjection;
It is a spee•h borrowed from reprobate silver which is not refined from drosse, and so is the word used by the Septuagints, Isa. 1.22. Thy silver is become drosse.
It is a spee•h borrowed from Reprobate silver which is not refined from dross, and so is the word used by the Septuagints, Isaiah 1.22. Thy silver is become dross.
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The Apostle therefore sets himself to the study of mortification, lest, saith he, when I have been refining and purifying others, I my self be found to be drossie silver.
The Apostle Therefore sets himself to the study of mortification, lest, Says he, when I have been refining and purifying Others, I my self be found to be drossy silver.
And as there is inherent drosse, so there is adherent uncleannesse in the best, and who can say, that he hath kept his garments so clean that he is unspotted of the world, or that he hath so separate himself from the pollutions of the world,
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, or that he hath so separate himself from the pollutions of the world,
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and his corruptions are his members, therfore when we leave off sin, we are said to live no more to our selves. And morification is the greatest violence that can be done to nature,
and his corruptions Are his members, Therefore when we leave off since, we Are said to live no more to our selves. And morification is the greatest violence that can be done to nature,
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therefore it is called a cutting off of the chief members of the body, Mark 9.43.45.47. a salting with salt, and a burning with fire, ver. 49. a ciccumcision, Col. 2.11. a crucifying, Rom. 6.6.
Therefore it is called a cutting off of the chief members of the body, Mark 9.43.45.47. a salting with salt, and a burning with fire, ver. 49. a ciccumcision, Col. 2.11. a crucifying, Rom. 6.6.
not onely wash us from guilt, but purge our consciences from dead works to serve the living God, Heb. 9.10. and they that are Christs, have crucified the flesh with the affections and lusts, Gal. 5.24.
not only wash us from guilt, but purge our Consciences from dead works to serve the living God, Hebrew 9.10. and they that Are Christ, have Crucified the Flesh with the affections and Lustiest, Gal. 5.24.
2 Doctrine. Cleared in four branches thereof. Gualt. hom. 8. In Malach. Vult enim docere propheta, venturum quidem Christum, sed Reformatorem fore, & accrrimum divini cultum vindicum.
2 Doctrine. Cleared in four branches thereof. Walter. hom. 8. In Malachi Vult enim docere Propheta, Venturum quidem Christ, sed Reformatorem before, & accrrimum Divine cultum vindicum.
See Mr. Robinsons Apology, cap. 12. Faustus Socinus wrote a Book to prove that all those in the Reformed Churches of Poland who desire •o be truly godly, ought to separate themselves and oyn with the Assemblies who (faith h•) are falsly called Arrians and Abioniles. One of his arguments is this, because in those reformed Churches there is a great neglect of Church Discipline, whereby it cometh to passe that scandalous persons are admitted to the Lords Table The same argument is pressed against some Lutheran Churches by Schlichringius Disput pro Socino contra Ms Sacrum. p•. 484 L•et 〈 ◊ 〉 dolendum sit ta•a promissed passim { que } fieri, & abiiss• in •orem: pejus tamen adhue est quodmalis is• is, praeter concienes interdum aliquas, quibusdam in locis, nulla adh•beatur medcina, ne• rectores Ecelesiarum haec cura tangat, ut vitia tam latè grassantia, discipliná & censurá Ecclesiasticá, ab ipso Christo & Apostolis institutacoercean•ur. Vnde sactum est ut non solum ista peccata, qu• lev• ora videntur, sed c•iam alia graviora, put a comessati ones, compotationes, ebrietrates, scorrationes, libidines, ira, in 〈 ◊ 〉, nine, obtrectationes, caedes ac bella, di• uvio quodam Ecclesiastico nundarins.
See Mr. Robinsons Apology, cap. 12. Faustus Socinus wrote a Book to prove that all those in the Reformed Churches of Poland who desire •o be truly godly, ought to separate themselves and oyn with the Assemblies who (faith h•) Are falsely called Arians and Abioniles. One of his Arguments is this, Because in those reformed Churches there is a great neglect of Church Discipline, whereby it comes to pass that scandalous Persons Are admitted to the lords Table The same argument is pressed against Some Lutheran Churches by Schlichringius Dispute Pro Socinian contra Ms Sacrum. p•. 484 L•et 〈 ◊ 〉 dolendum sit ta•a promised passim { que } fieri, & abiiss• in •orem: Worse tamen adhue est quodmalis is• is, praeter concienes Interdum aliquas, Some in locis, nulla adh•beatur medcina, ne• Rectores Ecelesiarum haec Cure tangat, ut Vices tam latè grassantia, discipliná & censurá Ecclesiasticá, ab ipso Christ & Apostles institutacoercean•ur. Vnde sactum est ut non solum ista Peccata, qu• lev• ora videntur, sed c•iam Alias graviora, put a comessati ones, compotationes, ebrietrates, scorrationes, libidines, ira, in 〈 ◊ 〉, nine, obtrectationes, caedes ac Bella, di• uvio Quodam Ecclesiastic nundarins.
Enar, in Psal. 104. Cum audis, ignis •st minister Dei, incensurum illam putas? incendat licet sed foenn•• tuum, id est, car. nalia omnia tua desideria. Act. 17. 6.
Aeneas, in Psalm 104. Cum audis, ignis •st minister Dei, incensurum Illam putas? incendat licet sed foenn•• tuum, id est, car. nalia omnia tua Desire. Act. 17. 6.
Cajetan in Exod. 34.24. non obligabat (praeceptum apparendi •er in anno•) usque ad ' di•tatos terminos terrae promissae, qu•do secura unive saregio sutura erat D Riv. •. comme•t in illum loc. tum quia Deus •jecturus •rat hos•es ex corum terminus: tum quia di•atatus ernt fines populi sui, ut vicinosnon tam haberent hostes. quam subditos & tributarios. 2 Vse. Iob 10.1, 2.
Cajetan in Exod 34.24. non obligabat (Precept apparendi •er in anno•) usque ad ' di•tatos terminos terrae promissae, qu•do Secure unive saregio sutura erat WORSER Riv •. comme•t in Ilum loc. tum quia Deus •jecturus •rat hos•es ex corum terminus: tum quia di•atatus ernt fines People sui, ut vicinosnon tam haberent hosts. quam Subject & tributarios. 2 Use. Job 10.1, 2.
