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 solemn and public Humiliation. Whereunto is added A BROTHERLY EXAMINATION Of some Passages of Mr. Coleman's 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 Edinburgh.  Hieron, in Epitaphio Fabiolae. alley sunt leges Caesarum, aliae Christi: aliud Papinianus, aliud Paulus noster praecipit. 
LONDON: Printed by F. Neile for Robert Bostock dwelling in Paul's churchyard at the sign of the Kings Head. 1646.   

TO THE CHRISTIAN 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; 
Isa. 30.10. Psal. 2.3.  like them that said to the Seers, See not; 
Psal. 2.3.  and to the Prophets, prophesy not unto us right things; speak unto us smooth things; and again, Let us break their lands asunder, and cast away their cords from us. 3 The sad and desolate Condition of the Kingdom of Scotland, then calling for our prayers and tears, and saying, 
Ruth 1.20.  Call me not Naomi (pleasant) call me Morah (bitter) for the Almighty hath dealt very bitterly with me. We were pressed out of measure, 
Cor. 1.8, 9, 10, 11.  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; Our Brethren also helping together by prayer for us, that for the mercy bestowed on us by means of the prayers of many, 
Psal. 18.46.  thanks may be given by many on our behalf. The Lord liveth, and blessed be our rock, 
Exod. 15.2.  and let the God of our salvation be exalted. He is our God, and we will prepare for him an habitation; our father's God, 
Psal. 72, 18, 19  and we will exalt him. Blessed be the Lord God the God of Israel, who only doth wondrous things: and blessed be his glorious Name for ever, and let the whole earth befilled with his glory. 
Isa. 62.3, 4.  Scotland shall yet be a Crown of glory in the hand of the Lord, 
Ezek. 16.63.  and a royal diadem in the hand of our God, and shall be called Hephzi-hah 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 silial, and whether they can mourn for sin more than for Judgement. 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 woes; therefore sin no more, lest a worse thing come unto us.   

A SERMON Preached before the Right Honourable the House of PEERS, at a late Solemn Fast..  MALACHI 3.2. But who may abide the day of his coming, and who shall stand when he appeareth? For he is like a Refiners fire, and like fuller's Sope. 
IF you ask, 
Act. 8.34.  Of whom speaketh the Prophet this, of himself or of some other man? 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, 
The meaning of the Text searched.  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 judgement it will be too late for the sons of Levi to be purified and purged; or for Juda 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, 
Matth. 21.10, 11, 12.  to drive out the buyers and sellers, 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, Vers. 3, 4. (which is all of a piece with Vers. 2.) was fulfilled during Christ's 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 righteousness? So that whether we understand by Juda 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, 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. 
Mark 9.1.  Mark addeth with power. 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. 
Isa. 59.20. Rom. 11 26.  We look also for a more glorious coming of Jesus Christ, before the end be; For the Redeemer shall come unt● Zion, and turn a way ungodliness from Jacob. And he shall destroy Antichrist with the brightness 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. 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, 
Brought on Revel 9  as you may read in that Chapter. Some have observed (which ought not pass without observation) that the Chaldee Paraphrase had there added, the word Romilus: He shall slay the wicked Romilus: whereupon, they challenge Arias Montainus 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 judgement, 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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  or coming in, as the Septuagints 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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  saith the Chaldee: 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. 16.13. Have I also here looked after him that seeth me? Gen. 22.14. In the mount of the Lord it shall be seen. 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.  
Now but what of all this, might some think? It Christ come, it's 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. 1 28, Isa. 6.5.  Did not Isaiah cry out, woe is me, for I am undone, for mine eyes have seen the King, the Lord of hosts?  
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, 
Iosh. 5.13, 14.  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. 
1 Sam. 16.4, 5.  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 Refiners 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, 
In Ier. 2.2.  the very Hebrew word Borith. Jerome tells us, that the fuller's herb which grew in the marish 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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  than the herb could have. 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: So as no Fuller on earth can white them.  
But to whom will Christ thus reveal himself? And who are they whom he will resine from their dross, and wash from their filthiness? 
Ier. 6.30.  That we may know from the two following verses. He is not a Resiners fire to those that are reprobate silver, and can never be refined: 
Deut. 32.5  Neither is he as fuller's soap to those whose spot is not the spot of his children. 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, 
Rom. 9.4.  for to them pertain the promises, saith the Apostle, 
Rom. 11.24.  and the natural branches shall be grafted into their own Olive-tree. But it belongeth also to us Gentiles, who are cut out of the wild Olive-tree, and are grafted into the good Olive-tree, God hath persuaded Japhet 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, even the best of them have need of this Refiners 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:  

Doctrine 1.  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, 
Proved first from the Text Iosh. 24.16. Iosh 6.19.  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. Joshua answered, Ye cannot serve the Lord, for he is an holy God, he is a jealous God. 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 hearts 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, 
2. From other Scriptures.  Other Scriptures do abundantly confirm it. 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, 
Ioh 6.60.  and walked no more with him. A young man, a ruler, 
Mar 10.21.22  who came to him with great affection, was so cooled and discouraged at hearing of the cross, and selling of all he had, 
Mat. 19.24, 25.  that he went away sad and sorrowful. The Apostles themselves having heard him say, that, It is easier for a camel to go thorough the eye of a needle, then for a rich man to enter into the kingdom of God; They were exceedingly amazed at this Doctrine, saying, Who then can be saved? As for his life and actions, they were such, 
Matth 8.34.  not only did the Gadarens beseech him to depart out of their coasts; 
Mark 3.21.  but his own friends and kinsfolks were about to lay hold on him; for they said, He is beside himself. 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? 
Luk. 14.28.  If we will indeed be his disciples, he hath forewarned us to sit down first, 
Ioh. v. 26, 2, 33.  and count our cost. 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: 
Matth. 16, 24.  We must even cease to be ourselves, and cannot be his, except we leave off to be our own. And what shall the world think of us, 
James 44.  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, 
1 Cor. 3.18.  is the enemy of God. Let no man deceive himself, saith Paul: If any man among you seem to be wise in this world, let him become a fool, that he may be wise. 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. But  

3. From the excellency of Christ. 1 Sam. 24.24.  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? 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 Saints portion be known, if we lose nothing that is dear to us, to come by it? Phil. 3.7. What things were gain to me, those I counted loss for Christ. Matth. 13.44, 45, 46. The kingdom of heaven is like unto a 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 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. 
Gen. 35.4.  Jacob's family must give away all the strange gods, and all their earrings also, 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 fight of the North-pole: So when we follow-Christ, we must resolve to forsake somewhat else, yea, even that which is dearest to us.  

4. From the nature of the Covenant.  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 bosome-sins, lusts, and idols; but be content also to part with the most lawful creature-comforts for his sake. Forget thine own people, and thy father's house, saith the Psal. 45.10. 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, 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, 
The Use.  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, & easy enough. If the way of Christ be such as you have now heard, then surely they are far from it; 
1 King. 1.6. Eccles. 2.10.  who give loose reins to the flesh, as David did to Adonijah, 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: 
Ier. 2.23, 24.  Who are like the wiide ass used to the wilderness, that snuffeth up the wind at her pleasure; and like the swift Dromedary, traversing her ways: 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. 
Luk. 16. ●5.  Was it not so with the rich man and Lazarus? 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, Matth. 7.13, 14. 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 straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. There be but few that seek it, and yet fewer that find it, 
An Objection answered four ways.  but fewest of all that enter in at it.  
But how doth all this agree with Matth. 11.30. My yoke is easy, and my burden is light: and 1 Joh. 5.3. His Commandments are not grievous?  
I answer.  

1. That is spoken to poor souls that are labouring, and heavy loaden; 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 undantoned 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, & his burden light to those that are well acquainted with it, and have good experience of it, Prov. 4.12. When thou g●est, thy steps shall not be straightened, and when thou runnest, thou shalt not stumble: This is spoken of the way of Wisdom; but he saith, When thou goest, not, when thou beginnest, or, when thou interest. 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's 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 thorough 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 Refiners 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.  

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.  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's like the fire to drossy silver: And like fuller's soap to slovenly persons, who would rather keep the spots in their garments, then take pains to wash them out.  
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, 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 less wonder, if I call Reformation like a Refiners 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 States men. 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. 1.25, ●6. And I will turn my hand upon thee, and purely purge away the dross, and take away all thy tin. Here's the Refiners fire: And the Chaldee paraphrase addeth the fuller's Borith. Then followeth, 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 move largely, though more obscurely, in 1 Cor. 3.12. to ver. 15. I do not say, that the Apostles 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 Ghosts intendment in that Scripture. 
Gualther on the place. Martyr on the place.  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, 
Accessione temporis declarantur. Experimur body retegicomplura quae á multis annis la●uer unt. Gualther.  silv ere, 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 favoureth of Christ: Others build wood, hay, stubble, whereby is meant whatsoever in their ministry is improfitable, unedifying, vain, curious, unbeseeming the Gospel; for the Ministers of Christ must be purified, not only from heresy, 
Orietur dies, id est, clarior lux veritatis, quae omnia protrabet. Tossanus. Mundus tandem agnoscet vanitatem traditionum humanarum  Idolatry, profaneness, and the like, but even from that which is frothy and unedifying, which favoureth 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: 
Chamier-Panst. Tom. 3. lib. 26. cap. 13, 14.  A narrow enquiry into, and exact discovery of every man's work (for so do our Divines 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 Ministers work be found to be what it ought to be, he shall receive a special reward & 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 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 Judgement, 
Bullinger on the place.  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 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 judgement, 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:) 
Matth. 3.12.  Which Spirit of Reformation is also a Spirit of burning; even as the Holy Ghost is elsewhere called fire, 
Act. 2.3.  and did come down upon the Apostles in the likeness of cloven tongues of fire. 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 burned away the filthy dross of his Church, than (Isa. 4.5.) 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 thorough the Refiners 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. 13.9. 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, 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, 
Ribera upon the place.  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, doth first refine them, and purify them. We are not reformed in God's account, till the refining sire 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. 6.28, 29, 30. They are brass and iron, they are all corrupters: The bellows are burnt, the lead is consumed off 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, 
First, application to the opposers of Reformation. Revel. 14.2.  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 harper's 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 further. Saith not the Apostle, If I yet pleased men, I should not be the servant of Christ? And again, The carnal mind is enmity against God, and is not subject to the Law of God, neither indeed can be. So that either we must have a Reformation, displeasing to God, or displeasing to men. 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. It's but the old enmity between the seed of the Woman and the seed of the Serpent. 
Gen. 3.11.  Nay, what if Reformation be displeasing to good men, in so far as they are unregenerate, carnal, earthly, proud, unmortified? 
Prov. 20.7. Num. 11 28, 29. & 12.1, 2. 2 Chron. 16.10 2 Sam. 19.29.  (For who can say, I have made my heart clean, I am pure from my sin?) 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 alter his former judgement, though very erroneous, and will not (no, not after better information) have it thought that he was in an error? 
Jonah 1.3.  What if a Jonah refuse to go to Nineveh, when he is called? 
Mark 9.33, 34, 35. Gal. 2.11. Col. 4.17. Revel. 2. & 3.  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, and (in some respect) good men; this makes it no worse than a refiners 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. 
2. Application to the Parliament, in 4, particulars. Luk. 16.2.  If you be willing to admit such a Reformation as is according to the mind of Christ, as is like the Refiners 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 the Stewardship; for thou mayest be no longer Steward) I recommend these three things unto you; I mean, that you should make use of this refining 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, 
1 Touching connivance a● or correspondence with Malignants.  Prov. 24.4, 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, Nehem. 6.17.19. In those days, the nobles of Judah sent many letters to Tobijah, and the letters of Tobijah came unto them. Also (saith Nehemiah) they reported his good deeds before me, and uttered by words to him. But you have also the error 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. I am not to dwell upon this Point: I speak as to wise men, judge ye what I say.  
In the second place, 
2 Touching Liberty of Conscience.  think of the extirpation of heresy, and of unsound dangerous Doctrine, such as now springeth up apace, and subverteth 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. 26 23. Ier. 3.28.  What is the chaff to the wheat, saith the Lord? and what is the dross to the silver? If this be the way of Christ which my text speaketh of, than (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 (otherways 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 Parliaments 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 factious carriage, do differ in smaller matters from the common rule. 
Job 3.4.  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. He is no good Christian who will not say Amen to the prayer of Jesus Christ, 
Ioh. 17. 2●.  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 an 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, 
3 Touching the restraint of scandalous persons from the sacrament  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 resining fire to take away the dross from the silver. 
Psal. 119.119.  Thou puttest away all the wicked of the earth like dross, saith David. Take away therefore the wicked from before the King of glory; 
Psal. 5.5.  for they shall not stand before him who hateth all workers of Iniquity. 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 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Grotius annot. in Malac: 3.  as the Septuagints have it, and those that fear not me: those, saith one, who are called in the New Testament {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ungodly. Jerome noteth upon the place, 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 many 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, then either they were of old under Pagan Emperors, 
See Mr. Robinson's 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, aught to separate themselves and oyn with the Assemblies who (faith h●) are falsely 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 pass that scandalous persons are admitted to the Lord's Table The same argument is pressed against some Lutheran Churches by Schlichringius Disput pro Socino contra Mrs. Sacrum. p●. 484 L●et 〈◊〉 dolendum sit ta●a promised passimque 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. unde 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.  or now are under Popish Princes. You shall also strengthen instead if silencing the Objections both of Separatists and Socinians, 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 Heathen● 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that is, accused or delated persons: In this manner was Alcibiades 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, Separatills, Socinians and Heathens shall rise up in judgement 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. 3.13. The Apostle tells us, that the Judgement of God abideth not only those that commit sin, but those also who consent with them: Roms. 1.32. 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. 21.29. If an 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 a 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 sca●d●lous are not fi● 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 effectuall● 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, 
3 application to Ministers.  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, than our ministry will have not only light, but fire in it, we must be burning as well as shining lights; not only shining with the light of knowledge, and of the Doctrine which is according to godliness, 
Ioh. 5.35.  but burning also with zeal for reforming abuses, and purging of the Church from the dross thereof. 
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.  Which made Ang●s●ine to apply propologically to Ministers that which is said of the Angels of heaven, Psal. 104.4. Who maketh his angel's spirits, and 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. 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. I Sin, error, and scandal beginneth at them. Jer. 50.6. Their Shepherds 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. Ezek. 9.6. Slay utterly old and young, and begin at my sanctuary. 3. The refining work of Reformation beginneth or aught to begin at the purging and refining of the sons of Levi, So you have it in the next words after my Text, and 2 Chron. 29. 4, 5. &c. where Hezekiah beginneth his Reformation at the sa●ctifying of the Priests and Levites. 
● C●ron. 29.34.  But as it was then in Judah, it's now in England, some of the sons of Levi are more upright to sanctify themselves then others. The fire that I spoke 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 refiners 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. 66.10. For thou O God hast proved us: 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 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. 11.35. and 12.10. 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. 
3 Doctrine▪  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. 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 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 earth beneath, blood and fire, and vapour of smoke, the Sun shall be turned into darkness, and the Moon into blood. Acts 2.19, 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, 
Brightman & Alstod. in Dan. 1●. ●.  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, 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 〈◊〉 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? so he is like a refiners 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 Senacherib invade Judah, after Hezekiah's reformation. 2 Chro●. 32.1. And though after the reformation of Asa, 
● Chron. 14.9. and 20.1.  and after the reformation of Jehosaphat also, 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 & 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 any thing 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, 
An●wer to Mr. Prynne's 12 Questions.  Exod. 34.23.24. which gracious providence of his, no doubt, says one, continues still protecting all such as are employed by his command; yet thath 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, 
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 use. Job 10.1, 2.  and that Scripture ought not to be so applied to us, 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, 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 enlarge thy borders, no man shall desire thy land, when thou shall 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 & righteous dealings. Let us say with Job, I will leave my comp●aint upon myself, and say unto God, show me wherefore thou contendest with me. 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 burned incense to the Queen of heaven, for than 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 to her, we have been consumed by the sword, and by the famine, Jer. 44.17, 18. 
Eccl. ●. 10.  To such I answer in the words of Solomon, Say not thou, what it is the cause that the former times were better than these, for thou diest not inquire wisely concerning this. Was the people's coming out of Egypt, the cause why their carcases 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, cap. 1. In the days of I siah, 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. v. 2. And I will bring distress upon men, that they shall walk like blind men, and their blood shall be poured out as dust, and their flesh as dung, vers. 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 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 Josiah's 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 back-sliding, 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 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 judgement. Blessed are they who shall keep their garments clean, and shall be able to say, 
Psal. 44.17.  All this is come up on us, yet have we not forgotten thee, nor dealt falsely in thy Covenant.  
Thirdly, 
3 Use. Psal. 89.46.  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? 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. 1 0 12. If the judgement have not yet done all the work it was sent for, 
Ezech. 15.7.  than they shall go out from on fire, and another fire shall devour them, 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. 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, even in the midst of Jerusalem, and when thou 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 these that remained in Jerusalem, and held out that siege with Zedekias, even all these did fall under the sword, and the famine, and the pestilence, till they were consumed; Jer. 24.8.10. Let those that are longest spared, take heed they be not ●orest smitten. Say not with Agag, the bitterness of death is past. The child chast●ed in the afternoon, weeps as sore as the child chastised in the forenoon. Remember the Lord will not take away the judgement 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 heart can be humbled, and the furnace very hot, before our dross depart from us. We have need of all the ●ore strokes which we mourn under, and if one less could do the turn it should 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, 
4 use.  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. 
Ezek. 37. ●●.  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: 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; 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, Zach. 13.9. 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 ye shall see their way and their doings, and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you when you see their ways and their doing●: 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: but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand, Jer. 24.7. After the promise of delivering those that were carried away to Babylon, there is a neither promise added of that which was much better: I will give an heart to know me that I am thy Lord, and they shall be my people, and I will be their God, for they shall return unto me with their whole heart, Psal. 130.8 He shall redeem Israel from all his iniquities, Zebp. 3.12, 13. I will also leave in the mid●● them an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, not 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. 48.9, 10, 11. For my Names sake will I defer mine anger, and for my praise will ●refrain for thee. Behold, I have refined thee, but not with silver, I have chosen thee in the fornance of affection, for mine own sake, yea 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, left they should glory in this, 
Bulling Gualt. & A. cularius on the place.  that what ever they were before, they became afterward as silver refined seven times in the furnace; Nay, saith the Lord, I have refined you in some sort, but notas 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 names 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, Micah 5: 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, Levit. 4.13.21. Num. 15.25, 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, 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; and every Sacrifice shall be salted with salt. He hath been before speaking of mortification, of the placking out of the right eye, the cutting off the right hand, or the right foot, 
Levit. 2.13.  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. 6.12, 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. 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: 
4 Doctrine.  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 former two; and without this, the other two can make us but almost Christians, 
Matth 13.  or, not far from the Kingdom of God In the parable of the sour and the seed, 
Mark 4.  as we find it both in Matthew, Mark, 
Luk 8.  and Luke, 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 high way, and the hard beaten road, where every soul spirit, and every lust hath walked and converted, 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 hear 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 paradventure so much as grounded in the knowledge of the truth, nor having counted their cost, and solidly resolved for sufferings; thereupon it comes to pass, when suffering times come, these wither away, and come to nothing. thing. There is a third sort, who go a step further, they have some root, and some more solid ground then 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. 
Mark 4.19.  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 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, what ever 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 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, nor did they fall away because of persecution: But having shined in the light a sound profession, having also taken up the cross, and born the reproach of Christ, they make shipwreck at last upon an unmortified lust.  
I shall enlarge the Doctrine nofurther, 
I use.  but touch upon some few Uses, and so an end.  
First, let all and every one ofus be convinced of the necessity of our further endeavouring after mortfication. The best silver which cometh out of the earth, hath dross in it, and therefore needeth the Refiners 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 into subjection; lest that by any means when I have preached to others, 
1 Cor. 9.27.  I myself should be a castaway. It is a spee●h borrowed from reprobate silver which is not refined from dross, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and so is the word used by the Septuagints, Isa. 1.22. 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 1.27.  or that he hath so separate 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 refiners fire, and of the fuller's soap.  
Secondly, 
2 use.  let us once become willing and contented, yea desirous to be throughly mortified. A man's lus●s and corruptions are indeed so strongly interested in him, that sin is himself, and his corruptions are his members, therefore when we leave off sin, we are said to live no more to ourselves. 
2 Cor. 5.15.  And morification 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 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. 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 refiners fire, & 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 looser. Say not thou, how shall I go through this refining fire: fear not, thou shalt lose nothing but thy dross. Thus get thy heart wrought to a willingness, and a condesending, in the point of mortification.  
Lastly, 
3 use.  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 refiners 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 refiners 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. 9.10. and they that are Christ's, have crucified the flesh with the affections and lusts, Gal. 5.24. Here you may see the thing is feceable 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.  
FINIS.   

A Brotherly Examination of some passages of Mr. Coleman's late Sermon upon Job 11.20. as it is now Printed and published: By which he hath to the great offence of very many, endeavoured to strike at the very root of all Spiritual and ecclesiastical Government, contrary to the Word of God, the solemn League and Covenant, other reformed Churches, and the Votes of the Honourable Houses of Parliament, after advice had with the Reverend and Learned Assembly of Divines.  
I Have before touched this purpose in the third branch of the third Application of my second Doctrine: and did in my Sermon in the Abbey Church, express my thoughts of it at some length. But as I was then unwilling to fall upon such a controversy so publicly, & especially in a Fast Sermon, if that which I intend to examine had not been as publicly and upon the like occasion delivered: So now in the publishing, I have thought good to open my mind, concerning this thing distinctly, and by itself. That which had been too late to be preached after Sermon, is not too late to be Printed after Sermon. Others (upon occasion offered) have given their testimony against his Doctrine; And I should think myself unfaithful in the Trust put upon me, if upon such an occasion I should be silent in this business: and I believe no man will think it strange, that a piece of this nature and strain get an Answer: and I go about it, without any disrespect either to the person or parts of my Reverend Brother. Only I must give a testimony to the truth when I hear it spoken agai●st, and I hope his Objections have made no such impression in any man's mind, as to make him unwilling to hear an Answer. Come we therefore to the particulars.  
Four rules were offered by the Reverend Brother, as tending to Unity, and to the healing of the present Controversies about Church-Government. But in truth his cure is worse than the disease: and instead of making any agreement, he is like to have his hand against every man, and every man's hand against him.  
The first Rule was this. Est●blish as few things Jure Divino as can well be. Which is by Interpretation, as little fine gold, and as much dross as can well be. 
Psal 12.6.  The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times. What you take from the Word of God is fine gold tried in the fire. 
Rev. 3.18.  But an holy thing of man's devising is the dross of silver. Can he not be content to have the dross purged from the silver, except the silver itself be cast away? The very contrary rule is more sure and safe, which I prove thus.  
If it be a sin to diminish or take aught from the Word of God, in so much that it is forbidden under pain of taking away a man's part out of the Book of Life and out of the holy City: then as many things as are to be established Jure Divino, as can well be. But it is a sin to diminish or take aught from the Word of God, in so much that it is forbidden under pain of taking away a man's part out of the book of life, and out of the holy City. Therefore as many things are to be established Jure Divino, as can well be.  
It must be remembered withal. 1. That the question is not now whether this or that form of Church-Government be Jure Divino? but whether a Church-Government be Jure Divino? Whether Jesus Christ have thus far revealed his will in his Word, that there are to be Church-censures, and those to be dispensed by Church-Officers? The Brother is for the Negative of this Question. 2 Neither is it stood upon by any (so far as I know) that what the Parliament shall establish concerning Church-Government, must be established by them Jure divino. If the Parliament shall in a Parliamentary and Legislative way establish that thing which really and in itself is agreeable to the Word of God, though they do not declare it to be the will of Jesus Christ, I am satisfied, and I am confident so are others. This I confess, that it is incumbent to Parliament-Men, to Ministers, and to all other Christians, according to their vocation and interest, to search the Scriptures, and thereby to info●● their own and other men's Consciences, so as they may do in faith what they do in point of Church-Government, that is, that they may know they are not sinning, but doing the will of God: And it ought to be no prejudice nor exception against a Form of Church-Government that many learned and godly Divines do assert it from Scripture, to be the will of God. And why should Jus divinum be such a Noli me tangere? The reason was given: This was the only thing that kindered union in the Assembly, (saith he) Two parties came biased, The Reverend Commissioners from Scotland, were for the Jus Divinum of the presbyterial; The Independents for the congregational Government. How should either move? Where should they both meet? If it was thus, how shall he make himself blameless, who made union in the Assembly, yet more difficult, because he came biased a third way, with the Erastian tenants? And where he asketh, where the Independents and we should meet? I answer, in holding a Church-Government Jure Divino, that is, that the Pastors and Elders ought to suspend or excommunicate (according to the degree of the offence) scandalous sinners. Who can tell, but the purging of the Church from scandals, and the keeping of the Ordinances pure (when it shall be actually seen to be the great thing endeavoured on both sides) may make union between us and the Independents more easy than many imagine. As for his exception against us, who are Commissioners from the Church of Scotland, 
Grotii Apologet. cap. 5. Extranci autem quorum maximus ●sse debu●rat usus in p●ce conciliandâ, ex partium alicrâ erant conqus●sit●. Et infra ●osa mandata externis data damma ionum Remonstrantium prae se serebant, ut & orationes habitae ante ●aulum cognitam. The Arminians in their Examen censurae cap. 25 p. 86. ●87. hold this as a necessary qualification of those that are admitted into Synods, that they be not stricted to any Church, nor to any Confession of Faith.  I thank God it's but such, yea not so much as the Arminians di object against the forrai●ne Divines who came to the Synod of Dorti. They complained that those Divines were preingaged and biased in regard of the judgement of those Churches from which they came: And that therefore they did not help but hinder union in that Assembly. And might not the Arrians have thus excepted against Alexander, who was engaged against them before he came to the council of Nice? Might not the N●storians have made the same exception against Cyrill, because he was under an engagement against them, before he came to the council of Ephesus? Nay, had not the Jewish. Zealots, the very same objection to make against Paul and Barnabas, who were engaged (not in the behalf of one Nation, but of all the Churches of the Gentiles) against the imposition of the Mosaical Rites, and had so declared themselves at Antioch, before they came to the Synod at Jerusalem? Act. 15.2. It's not fault to be engaged for the truth, but against the truth: It's not blame-worthy, but praiseworthy to hold fast so much as we have already attained unto. 
In our first paper presented to the Grand Committee.  notwithstanding we, for our part, have also from the beginning professed, That we are most willing to hear and learn from the Word of God, what needeth further to be reformed in the Church of Scotland?  
The second rule which was offered in that Sermon, was this; Let all precepts, held out as divine Institutions, have clear Scriptures, &c. let the Scripture speak expressly, (saith he.) I answer; The Scripture speaks in that manner, which seemed fittest to the wisdom of God, that is, so as it must cost us much searching of the Sripture, as men search for a hid treasure, before we find out what is the good and acceptable and perfect will of God concerning the Government of his Church. Will any Divine in the world deny that it is a divine truth, which by necessary consequence is drawn from Scripture, as well as that which in express words and syllables is written in Scripture? Are not divers Articles of our profession, for instance the baptism of Infants necessarily and certainly proved from Scripture, although it make no express mention thereof in words and syllables? But let us hear what he hath said concerning some Scriptures (for he names but two of them) upon which the Acts of spiritual or ecclesiastical Government have been grounded. That place, 1 Cor. 5. takes not hold (saith he) on my conscience for excommunication, and I admire that Mat. 18. so should upon any. It's strange that he should superciliously pass them over without respect to so great a cloud of witnesses in all the Reformed Churches, or without so much as offering any answer at all to the arguments which so many learned and godly Divines of old and of late have drawn from these places for excommunication; which if he had done, he should not want a Reply. In the meantime, he intermixeth a politic consideration into this debate of divine right. I could never yet see (saith he) how two coordinate governments exempt from superiority and inferiority, can be in one State. I suppose he hath seen the coordinate Governments of a general, and of an admiral; or if we shall come lower, the Governments of parents over their children, and masters over their servants, though it fall often out, that he who is subject to one man as his master, is subject to another man as his father. In one ship there may be two coordinate Governments, the Captain governing the soldiers, the Master governing the Mariners. In these and such like cases, you have two coordinate governments, when the one Governor is not subordinate to the other. There is more subordination in the Ministers and other Church-Officers toward the civil Magistrate. For the Ministers of Christ must be in subjection to the Magistrate; & if he be not, he is punishable by the Law of the Land as well as any other Subject. The persons and estates of Church-officers and all that they have in this world is subject to civil authority. But that which is Chri●s and not ours, the royal prerogative of the King of Saints, in governing of his Church, according to his own will, is not subject to the pleasure of any man living. But the Reverend Brother might well have spared this. It isnot the Independency of the Church-Government upon the civil Government, which he intended to speak against. It is the very thing itself, a Church-Government, as is manifest by his other two rules.  
I come therefore to his next, which is the third rule, Lay no more ●urthen of government upon the shoulders of Ministers, than Christ hath plainly laid upon them. He means none at all, as is manifest not only by his fourth rule, where he saith, that he finds no institution of other Governments beside Magistracy, but also by the next words, The Ministers have other work to do, saith he, and such as will take up the whole man: He might have added this one word more, that without the power of Church-government, when Ministers have done all that ever they can, they shall not keep themselves nor the Ordinances from pollution. Before I proceed any further, let it be remembered when he excludes Ministers from Government: First, it is from spiritual or ecclesiastical Government, for the question is not of civil Government. Secondly, he excludes ruling Elders too, and therefore ought to have mentioned them with the Ministers, as those who are to draw the same yoke together, rather than to tell us of an innate enmity between the clergy and the Laity. The keeping up of the names of the Clergy and Laity savoureth more of a domineering power, than any thing the Brother can charge upon Presbyteries. 
Bellarm. de Cler. l. 3. c. 1.  It is a point of controversy between Bellarmine and those that writ against him, he holding up, and they crying down those names, because the Christian people are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the heritage of the Lord, as well as the Ministers. Thus much by the way of that distinction of names. And for the thing itself, to object an innate enmity between the Ministers of the Gospel and those that are not Ministers, is no less than a dishonouring and aspersing of the Christian Religion. To return, you see his words tend to the taking away of all Church-Government out of the hands of Church-Officers. Now may we know his reasons? He fetcheth the ground of an Argument out of his own heart; I have a heart (faith he) that knew better how to be governed, then govern. I wish his words might hold true in a sense of pliableness and yielding to Government. How he knows to govern I know not; but it should seem in this particular he knows not how to be governed: For after both Houses of Parliament have concluded, That many particular Congregations shall be under one presbyterial Government; he still acknowledgeth no such thing as presbyterial Government. I dare be bold to say, He is the first Divine in all the Christian world that ever advised a State to give no government to Church-Officers, after the State had resolved to establish Presbyterian Government. But let us take the strength of his Argument as he pretendeth it. He means not of an humble pliableness and subjection (for that should ease him from his fear of an ambitious ensnarement, and so were contrary to his intention) but of a sinful infirmity and ambition in the heart, which makes it fitter for him and others to be kept under the yoke, then to govern. And thus his Argumentation runs, Might I measure others by myself, and I know not why I may not (God fashions men's hearts alike; and as in water face answers face, so the heart of man to man) I ingeniously profess, I have a heart that knows better how to be governed, then govern: I fear an ambitious ensnarement, and I have cause; I see what raised Prelacy and Papacy to such a height, &c. The two Scriptures will not prove what he would. The first of them, Psal. 33.15. He fashioneth their hearts alike, gives him no ground at all, except it be the homonomy of the English word alike, which in this place noteth nothing else but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all men's hearts are alike in this, that God fashioneth them all, and therefore knoweth them all aeque or alike (that is the scope of the place. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} una simul From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} u●ire. ) The Hebrew Jachad is used in the same sense, Ezra 4.3. We ourselves together will build; they mean not they will all build in the like fashion, or in the same manner, but that they will build all of them together, one as well as another. So Psal. 2.2. The rulers take counsel together, Jer. 46.12, they are fallen both together. The other place, Prov. 27.19. if you take it word by word as it is in the Hebrew is thus, As in water faces to faces, so the heart of man to man. Our Translators add the word answereth, but the Hebrew will suffer the negative reading, As in waters faces answer not to faces. The Septuagints read, As faces are not like faces, so neither are the hearts of men alike. The Chaldee paraphrase thus, As waters and as countenances which are not like one another, so the heart of the sons of men are not alike. Thus doth Master Cartwright in his judicious Commentary give the sense, As in the water face doth not answer fully to face, but in some sort, so there may be a conjecture, but no certain knowledge of the heart of man. 
Maldonat & Mercerus.  But let the Text be read affirmatively, not negatively, what shall be the sense? Some take it thus, A man's heart may be someway seen in his countenance, as a face in the water. 
Melanchton.  Others thus, As a face in the water is various and changeable to him that looketh upon it, so is the heart of man inconstant to a friend that trusteth in him. 
Jansenius Diodati. D. Jermin.  Others thus, As a man seeth his own face in the water, so he may see himself in his own heart or conscience. Others thus, As face answereth face in the water, so he that looketh for a friendly affection from others, must show it in himself. It will never be proved that any suchthing is intended in that place, as may warrant this argumentation: There is such a particular corruption in one man's heart, for instance, Ambition, which makes him unfit to be trusted with Government; therefore the same corruption is in all other men's hearts: even as the face in the water answereth the face out of the water so just, that there is not a spot or blemish in the one but it is in the other. I am sure Pan! taught us not so, when he said, In lowliness of mind let each esteem other better than themselves, Phil. 2.3. Nay, the Brother himself ha●h taken off the edge of his own Argument (if it had any) in his Epistle printed before his Sermon, where speaking of his Brethren, from whose judgement he dissenteth in point of Government, he hath these words, Whose wisdom and humility (I speak it confidently) may safely be trusted with as large a share of Government as they themselves desire. Well, but suppose now the same corruption to be in other men's hearts, that they are in great danger of an ambitious insnarement, if they be trusted with Government. Is this corruption only in the hearts of Ministers, or is it in the hearts of all other men? I suppose he will say in all men's hearts; and than his Argument will conclude against all civil Government. Last of all, admit that there be just fears of abusing the Power and Government ecclesiastical; let the persons to be entrusted with it be examined, and the power itself bounded according to the strictest rules of Christ. Let abuses be prevented, reformed, corrected. The abuse cannot take away the use, where the thing itself is necessary. Why might he not have satisfied himself without speaking against the thing itself. Once indeed he seemeth to recool, and faith, only I would have it so bounded, that it might be said, Hitherto shalt thou come, and here shalt thou stay thy proud waves; yet by and by he passeth his own bounds, and totally renounceth the Government to the civil Power, which I shall speak to anon. But I must first ask, Whence is this fear of the proud swelling waves of presbyterial Government? where have they done hurt? Was it upon the coast of France, or upon the coast of Holland, or upon the coast of Scotland? or where was it? Or was the dashing upon Terra in cognita? He that would forewarn men to beware of presbyterial usurpations, (for so the Brother speaking to the present controversy about Church-Government must be apprehended) and to make good what he ●aith, falls upon the stories of Pope Paul the 5. and of the Bishop of Canterbury, is not a little wide from the mark. I should have expected some examples of evils and mischiefs which presbyterial Government hath brought upon other reformed Churches.  
Well, the Reverend Brother hath not done, but he proceedeth thus; I●n as the King of Sodom's speech to Abraham, Give me the persons, ta●eth ● the goods; So say I, Give us Doctrine, take you the Government as 〈◊〉 said: Right Honourab. c, give me leave to make this request in the behalf of the ministry, give us two things and we shall do well; 1 Give us earning; And 2 Give us a competency.  
This calls to ●inde a Story which Clemens Alexandrinus tells us; 
Paedag. lib. 2. cap. 12.  When one had painted Helena with much gold, Apelles looking upon it, Friend, (saith he) when you could not make her fair, you have made her rich; Learning and competency do enrich: The Jesuits have enough of both, but that which maketh a visible ministerial Church to be beautiful as Tirzah, comely as Jerusalem: That which maketh fair the outward face of a Church, is Government and Discipline, the removing of scandals, the preserving of the Ordinances from pollution. He had spoken more for the honour of God, and for the power of godliness, if he had said this in the behalf of the ministry, It were better for us to want competency and helps to learning, then to partake with other men's sins, by admitting the scandalous and profane to the Lord's Table; his way which he adviseth, will perhaps get ●s an able ministry, and procure us honour enough, as he speaketh, but (sure) it can neither preserve the purity, nor advance the power of Religion, because it putteth no black mark upon profaneness and scandal in Church Members, more than in any others: The King of Sodom's Speech cannot serve his turn, except it be turned over, and then it will serve him as just as any thing, thus, Give us the goods, take you the persons, (or the souls, as the He●rew and the Chaldee hath it) Give us a competency, saith he, here he asketh the goods, Take you the Government, here he quitteth the persons or souls to be governed only by the civil power; however, as at that time Abraham would take nothing that was not his own, insomuch as he answered the King of Sodom, 
Gen. 14.23.  I will not take from a thread, even to a shoe latchet, and I will not take any thing that is thine: So this Parliament, I trust, shall be so counselled and guided of the Lord, that they will leave to the Church, what is the Churches, or rather to Christ what is Christ's: 
Vers. 32.  And as A●raham had lift up his hand to the most high God, to do that; so have the Honourable Houses, with hands lifted up to the most high God, promised to do this.  
And now seeing I have touched upon the Covenant, I wish the Reverend Brother may seriously consider, whether he hath not violated the Oath of God, in advising the Parliament to lay no burden of Government upon Church Officers, but to take the Government of the Church wholly into their own hands. In the first Article of the solemn League and Covenant, there is thrice mention made of the Government of the Church; and namely, That we shall endeavour 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 Churches. Where observe, 

1. The extirpation of Church-Government is not the Reformation of it. The second Article is indeed of things to be extirpated; but this of things to be preserved and reformed. Therefore, as by the Covenant Prelacy was not to be reformed, but to be abolished: so by the same Covenant Church Government was not to be abolished, but to be reformed.  
2. Church-Government is mentioned in the Covenant as a spiritual, not a civil thing. The matters of Religion are put together; Doctrine, Worship, Discipline, and Government: The privileges of Parliament come after, in the third Article.  
3. That Clause, according to the Word of God, implieth, that the Word of God holdeth forth such light unto us, as may guide and direct us in the Reformation of Church-Government.  
4. And will the Brother say, that the example of the best reformed Churches leadeth us his way, that is, To have no Church-Government at all distinct from the Civil Government?    
And so much concerning his third Rule.  
The fourth was this: A Christian Magistrate, as a Christian Magistrate, is a Governor in the Church. And who denieth this? The Question is, Whether there ought to be no other Government in the Church, beside that of the Christian Magistrate. That which he driveth at, is, That the Christian Magistrate should leave no power of spiritual Censures to the Elderships. He would have the Magistrate to do like the rich man in the Parable, who had exceeding many Flocks and Herds, and yet did take away the little ewe-lamb from the poor man, who had nothing save that. The Brother saith, Of other Governments besides magistracy, I find no institution; of them I d●, Rom. 13.1, 2. I am sor●y he sought no better, else he had found more. Subjection and obedience is commanded, as due, not only to Civil, but to spiritual Governors, to those that are over us in the Lord, 1 Thes. 5.12. So 1 Tim. 5.17. Let the Elders that ru●e well, be counted worthy of double honour. Heb. 13.7. Remember them which have the rule over you, who have spoken to you the Word of God. Vers. 17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls. And what understandeth he by him that ruleth, R●m. 12.8? If the judgement of Gua●ther and Bullinger have any weight with him (as I suppose it hath) they do not there exclude, but take in, under that word, the ruling Officers of the Church.  
But now in the close, let the Reverend Brother take heed he hath not split upon a Rock, and taken from the Magistrate more than he hath given him. He saith, Christian Magistrates are to manage their Office under Christ, and for Christ. Christ hath placed governments in his Church, 1 Cor. 12.28, &c. I find all Government given to Christ, and to Christ as Mediator (I desire all to consider it) Eph. 1.3. last vers. and Christ as Head of these given to the Church. If this be good Divinity, than I am sure it will be the hardest task which ever he took in hand, to uphold and assert the Authority either of Pagan or Christian Magistrates.  
First, he lets the Pagan or Infidel Magistrate fall to the ground, as an Usurper who hath no just title to reign, because all Government is given to Christ and to him as Mediator: But which way was the Authority of Government derived from Christ, and from him as Mediator, to a Pagan Prince or Emperor?  
Next, he will make it to fare little better with the Christian Magistrate: For if the Christian Magistrate be the vicegerent of Christ, and of Christ as Mediator; and if he be to manage his office under and for Christ; then the Reverend Brother must either prove from Scripture, that Christ, as Mediator, hath given such a Commission of Vice-gerent-ship and deputyship to the Christian Magistrate; or otherwise acknowledge that he hath given a most dangerous wound to magistracy, and made it an empty title, claiming that power which it hath no warrant to assume.  
God and Nature hath made Magistrates, and given them great Authority: But from Christ as Mediator they have it not.  
I find in Scripture, that Church-Officers have their power from Christ as Mediator, and they are to manage their Office under and for Christ, and in the Name of the Lord Jesus Christ do we assemble ourselves together, Matth. 18. 20. in his Name do we preach, Luke 24.47. Acts 4.17, 18. and 5.28.44. and 9.27. In his Name do we baptize, Act. 2.38. and 4.12, 16. and 19.5. In his Name do we excommunicate, 1 Cor. 5.5. But I do not find in Scripture that the Magistrate is to rule, or to make Laws, or to manage any part of his Office in the Name of the Lord Jesus Christ. And as the Mediator hath not anywhere given such a Commission and power to the Magistrate: so, as Mediator, he had it not to give: For he was not made a Judge in Civil affairs, Luke 12.14 and his Kingdom is not of this world, Job. 18.36. How can that power which Christ as Mediator hath not received of the Father, be derived from Christ to the Christian Magistrate? I know that Christ, as he is the eternal Son of God, and thought it no robbery to be equal with God, doth with the Father and the holy Ghost reign and rule over all the Kingdoms of the sons of men. He that is Mediator, being God, hath, as God, all power in heaven and earth, (and this power was given to him, Matth. 28.18. both by the eternal Generation, and by the declaration of him to be the Son of God with power, when he was raised from the dead, Rom. 1.4. even as he said to be begotten, when he was raised again, Act. 13.33. he had relinquished and laid aside his Divine Dominion and Power, when he had made himself in the form of a servant; but after his Resurrection it's gloriously manifested.) And so he that is Mediator, being God, hath power to subdue his and his church's enemies, and to make his foes his footstool. 
Religion●s Christianae b●evis Institutio, ●nno, 1634. ca. 23. Qud ●st regium munus? Ref. Est munus ipsi à Deo commissum omnes creaturas intelligentia praeditas, as imprimis homines & ex iis collectam, summa c●in auctoritate 〈◊〉 potestate gubernandi. Iac. Martini Synops. relig. Photin. cap. 23 〈◊〉 non negomus Christo jam ad dextr●m Dei sedenti subjecta esse omnia, inimicosque ipsi subjici● 〈◊〉 siab ellum pedum suorum, &c. Praprie tamen d●citur Rex suae Ecc●esiae, uti etiam Ecclesia, proprie Joquendo ejus regnum est Sic enim de ipso vat cinatus est Zecharias, cap. 9 v 9 &c. unde 〈◊〉 cum Me●e●r ferro osstium Christi Regium defiaimus, quo Christus cives suos Verbi 〈◊〉 vio usque ad mundi fiacra colligit, consque praeclaris donis ornat, contra hostes (in quorum medio domitatur) sortiter defends, as ●and● aeterna gloria & honore coronat. Fr. Gomar. Aral. prop. Obad. vers ult. Is autem Jesus Christus, in N.T. exhibitus Rex. Qui ut cum Patre habet 〈◊〉 generale omnipotentiae: it a habet speciale, de quo bic agitur, mediationis.  But as Mediator he is only the church's King, Head and Governor, and hath no, other Kingdom. The Phatinians have defined the Kingly Office of Christ thus. It is an Office committed to him by God, to govern with the highest authority and power all creatures endued with understanding, and especially men, and the Church gathered of them. But those that have written against them have corrected their definition in this particular, because Christ is properly King of his Church only.  
As for those two Scriptures which the Brother citeth, they are extremely misapplied. He citeth. 1 Cor. 12.28, to prove that Christ hath placed Civil Governments in his Church. If by the Governments or Governors there mentioned, be understood the Civil Magistrates; yet that place saith not that Christ hath placed them, but that God hath done it.  
Next, the Apostle speaks of such Governors as the Church had at that time; but at that time the Church had no godly nor Christian Magistrates. This is Calvins' argument, whereby he proves that ecclesiastical, not Civil Governors, are there meant.  
Thirdly, I ask, How can we conceive that Civil Government can come into the Catalogue of Ecclesiastical and Spiritual Administrations? for such are all the rest there reckoned forth.  
Lastly, the Brother, after second thoughts, may think he hath done another disservice to the Magistrate, in making the Magistracy to be below and behind the ministry. The Apostle puts them in this order: God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, after that Miracles, than gifts of Healings, Helps, Governments, &c. How makes the Brother this to agree with his Interpretation?  
Next, he citeth Eph. 1.21, 22, 33. to prove that all Government is given to Christ, and to him as Mediator; and Christ, as head of these, given to the Church. But this place maketh more against him then for him: for the Apostle saith not that Christ is given to the Church as the Head of all Principalities and Powers. The Brother saith so; and in saying so, he makes Christ a Head to those that are not of his Body.  
The Apostle saith far otherwise, that God gave Christ to be the Head over all things to the Church, which is his Body; which the Syriack readeth more plainly, And him who is over all, he gave to be the Head to the Church. He is a Head to none but the Church: but he who is Head to the Church is over all, God l●●sed forever, Rom. 9.5. yea, even as man, he is over or above all. The very human nature of Christ which was raised from the dead, being set at the right hand of the Majesty of God, is exalted to a higher degree of honour and glory, than either man or Angel ever was, or ever shall be: So that he that is Head of the Church, is over all, because he doth not only excel his own members, but excel all creatures that ever God made. It is one thing to say that Christ is exalted to a dignity, excellency, preeminence, majesty, and glory, far above all Principality, and Power, and Might, and Dominion: Another thing to say that Christ is head of all Principalities and Governments, and as Mediator excerciseth his Kingly Office over these. The Apostle saith the former, but not the latter.  
Shall I need to illustrate this distinction? Is there any thing more known in the world? Will any say, that he who excels other men in dignity, splendour, honour, and glory, must therefore reign and rule over all those whom he thus excels?  
The Apostle saith indeed, in another sense, that Christ is the Head of all Principality and Power, Col. 2.10. But that is spoken of Christ not as he is Mediator, but only as he is God: And the Apostles meaning in those words is nothing but this; That Christ is true God, saith Tosanus; That he is Omnipotent, saith Gualther; That he, being the natural Son of God, is together with the Father Lord of all things, saith Bullinger.  
That this is the meaning, will soon appear: 

1. From the scope of the place, which is to teach the Colossians not to worship Angels, because they are but servants, and the Son of God is their Lord and Head.  
2. The Apostle expounds himself, how Christ is the Head of all Principality and power, Col. 1.15, 16, 17. Who is the image of the invisible God, the first-born of every creature: For by him were all things created that are in heaven, and that are in the earth, visible and invisible, whether they be thrones, ord●minions, or principalities or powers: All things were created by him, and for him; and he is before all things, and by him all things consist. Now all this is without controversy, to be understood, not of the Office, but of the Person of Jesus Christ; not of his governing and Kingly Office, as he is Midiator, but to prove that he is true and very God. Therefore Beza, Zanchius, Gualther, Bullinger, T●ssanus, M. Bayne, and divers other Interpreters upon the place, do generally agree, that the Apostle, vers. 15.16, 17, speaks of the dignity and excellency of the Person of Jesus Christ, proving him to be true God; and that vers. 17. he cometh to speak of his Office, as he is Mediator: And be is the Head of the Body, the Church, &c. So that we may distinguish a twofold Headship of Jesus Christ. One, in regard of his Godhead; and so he is Head of all Principality and Power: Another in regard of his Office of Mediatorship; and so he is Head of the Church only. The present Question is of the later, not of the former. The former is common to the Son of God, with the Father and the holy Ghost: The latter is proper to Christ God and man. The former shall continue for ever: The latter shall not continue for ever. The former doth not necessarily suppose the latter; but the latter doth necessarily suppose the former. Christ can reign as God, though he reign not as Mediator; but he cannot reign as Mediator, and not reign as God. The object of the former is every creature: the object of the latter is the Church gathered out of the world.    
This digression concerning the Headship of Jesus Christ, may for the future prevent divers Objections. So I shall return.  
And now (I desire all to consider it) there is not one word in those three last verses of Eph. 1. 
P. Martyr. loccom class 2. cap. 17 p. 293. regnare interdum accipi quasi sit, excellere, eminere prae caeteris, & summum locum tenere. Ac ista significatione Christus perpetuo regnabit. Sin vero dicamus regnare idom quod officia Regis exercere, &c. Christus non semper reguabit Zanchius in Eph. 1.271. expounds the latter part of that verse of the eternity of Christ's Kingd●me: but he adds, F●●crit regnand. hoc modo quo j●●; egnat, tanquam Mediator.  which will give any ground for that which the Brother with so much confidence averreth. Vers. 21. affordeth this Argument against him. The Honour and Dignity of Jesus Christ there spoken of, hath place not only in this world, but in that which is to come. But the Kingdom and Government which is given to Christ as Mediator, shall not continue in the world to come (for when Christ hath put his enemies under his feet, he shall deliver up the Kingdom to the Father, and reign no longer as Mediator, 1 Cor. 15.24, 25.) Therefore the Government given to Christ, as he is Mediator, cannot be meant in that place, but the dignifying, honouring, preferring and exalting of Christ, to a higher degree of glory then either man or Angel.  
Come on now, and see whether vers. 22. maketh any whit more for him; He hath put all things under his feet; that is, saith Zanchius, all things but the Church, which is his Body. But this must be meant in respect of the Decree and foreknowledge of God, as Jerome expounds the place; and so doth the Scripture expound itself, Heb. 2.8. But now we see not yet all things put under him. 1.15.25. He must reign till he hath put all his enemies under his feet. Acts 2.34, 35 Sit thou on my right hand till I make thy foes thy footstool. Now when Christ shall have put down all Rule, and all Authority and Power, and shall put his enemies under his feet; then he shall cease to reign any more as Mediator (which I have even now proved:) But before that be done, he reigns as Mediator. So that it can never be proved, that the meaning of these words, He hath put all things under his feet, is, That all Government in this world is given to Christ as Mediator: And whoever saith so, must needs acknowledge, that Christ's exercising of government (as he is Mediator) over all Principalities and Powers, shall continue after all things shall be put under his feet; Or that Christ shall not govern as Mediator, till all things be put under his feet; which is so contrary to the Apostles meaning, that Christ shall then cease to reign as Mediator.  
The next words, And he gave him to be the Head over all things to the Church, do furnish another Argument against him. Christ's Headship and his Government as Mediator, are commensurable, and of an equal extent. Christ is a Head to none but to his Church: therefore no Government is given to him as Mediator, but the Government of his Church.  
The last verse doth further confirm that which I say: For the Apostle continuing his speech of the Church, saith, Which is his Body, the fullness of him that f●lleth all in all. He calls the Church Christ fullness, in reference to his Headship, that which makes him full and complete so far as he is a Head or King: Having his Church fully gathered, he hath his complete Kingdom, his perfect Body; and this being done, he wants nothing, so far as he is Mediator. So that the holy Ghost doth here as it were on purpose anticipate this Opinion, lest any should think all C●●●l Government is given to Christ as Mediator. Though, as God, he filleth heaven and earth; yet, as Mediator, his filling of all in all extends no further than his Body, his Church▪ which is therefore called his fullness.  
Finally, to avoid the mistake of this place, and upon the whole matter; let these three things be well distinguished, in the Mediator Jesus Christ. 1. His {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his eminence and highness in respect of the glory and majesty he is exalted to, far above whatsoever is highest among all the creatures. 2. His {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the power, by which he can, and doth by degrees, and will more and more subdue his and his church's enemies, and dash them in pieces like a potter's vessel, and break them with a rod of Iron. 3. His {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, his Kingly Power, by which he exerciseth acts of Government. These three are distinguished in an earthly King, the first two being of a larger extent than the third. The conclusion of that prayer which our Lord taught his disciples, doth distinguish the same three in God. Thine is the kingdom, and the power, and the glory. Now these being distinguished in the Mediator Jesus Christ, I conclude with these three distinct Assertions (the truth whereof I hope I have made to appear.) 1. As Mediator, he is exalted and dignified above all creatures, and his glory is above all the earth. 2. As Mediator, he exerciseth acts of divine power and omnipotency over all creatures, in the behalf of, and for the good of his Church, and restraineth, or diverteth, or destroyeth all his church's enemies. 3. As Mediator, he is King, Head, and governor to none but his Church: Neither was all Government put in his hand, but the Government of the Church only.  
I could enlarge myself further against that most dangerous Principle, That all Government, even that which is Civil, is given to Christ, and to him as Mediator. But let these things suffice for the present. The Reverend brother's opinion will find better entertainment among the Jews, who expect a temporal Monarchy of the Messiah; and among Papists, who desire to uphold the Pope's temporal Authority over Kings, as Christ's Vicegerent upon earth.   

Die Iovis 28. Aug. 1645.  
IT is this day Ordered by the Lords in Parliament assembled, That Mr Gillespie who preached yesterday before their Lordships in the Ab'ey Church Westminster, it being the day of the public Fast, is hereby thanked for his great pains he took in the said Sermon: And desired to Print and publish the same, which is only to be done by Authority under his hand.  
Jo. Brown Cleric. Parliament.   

I Appoint Robert Bostock to Print this Sermon.  
Geo. Gillespie.  
FINIS.