Sermon Preached 27 August 1645, Sermon
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 Fullers Sope.
IF you ask,Act. 8.34. Of whom speaketh the Prophet this, of himselfe 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 purifie 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 purifie the sons of Levi, and purge them, &c. But at the last judgement it will be too late for the sons of Levi to be purified and purged; or for Juda and Jerusalem to bring offerings unto the Lord, as in the dayes 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 then the other, because the coming of Christ (here spoken of) did not precede, but soon follow after the Ministery of John Baptist; and therefore cannot be meant of our Saviours 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 principall 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 peece with Vers. 2.) was fulfilled during Christs appearing and sitting in the Temple of Jerusalem? Or how can it be conceived, that the offerings of Juda and Jerusalem were pleasant to the Lord at that time, when the Gentiles were not, and the Jews would not be brought in,to offer unto the Lord an offering in righteousnesse? So that whether we understand by Juda and Jerusalem, the Jewish Church, or the Christian; 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 dayes of his flesh purifie 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 Christs coming and appearing in a spiritual, but yet most powerfull and glorious manner, to erect his Kingdom, and to gather and govern his Churches, by the Ministery of his Apostles and other Ministers, whom he sent forth after his Ascension.
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… Sion, and turn a way ungodlinesse from Jacob. And he shall destroy Antichrist with the brightnesse of his coming, 2 Thes. 2.8. In which place the Apostle hath respect to Isai. 11.4. where it is said of Christ, The rod of Jesse, with the breath of his lips shall be slay the wicked. There withall, you have the Churches tranquility, 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 passe without observation) that the Chaldee Paraphrase had there added, the word Romilus: He shall slay the wicked Romilus: Wherupon, 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 Christs coming, foreignor 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 spirituall 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, foreignsaith the Chaldee: Others read, When he shall be seen, or in seeing of him. The originall word I find used to expresse 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, its 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 Righteousnesse, coming forth like a Bridegroom out of his Chamber? Did not Ezekiel fall upon his face at the appearance of the likeness of the glory of the Lord? Ezek. 1 28, Isa. 6.5.Did not Isaiah cry out, Wo 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 Christs 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 Hoste 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 drosse. The other, from the Fullers sope; others read, the Fullers grasse, or the Fullers 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 tels us, that the Fullers herb which grew in the marish places of Palestina, had the same vertue for washing and making white, which nitre hath. Yet I suppose, the Fullers sope hath more of that vertue in it,foreign then 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 drosse, and wash from their filthinesse?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 Fullers sope 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 naturall branches shall be grafted into their own Olive-tree. But it belongeth also to us Gentiles, who are cut out of the wilde Olive-tree, and are grafted into the good Olive-tree, God hath perswaded Japhet to dwell in the Tents of Sem. And so we are now the Judah and Jerusalem, and our Ministers, the sons of Levi. Gods own Church and people, even the best of them have need of this Refiners fire, and of this Fullers sope.
And so much for the scope, sence, and coherence of the Text. The generall Doctrine which offereth it self to us from the words, is this:
Doctrine 1.The way of Christ, and fellowship with him, is very difficult and displeasing to our sinfull nature: And is not so easie 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 crosse, and selling of all he had,Mat. 19.24, 25. that he went away sad and sorrowfull. The Apostles themselves having heard him say, that, It is easier for a camel to go thorow 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 onelyonly 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 lesse then the bearing of the crosse, the forsaking of all, yea, (which is hardest of all) the denying of our selves:Matth. 16, 24. We must even cease to be our selves, and cannot be his, except we leave off to be our own. And what shall the world think of us,Iames 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 adde much more of this kinde. 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 Gods 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 preciousnesse 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 losse 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 merchant-man seeking goodly pearls, who when he had found one pearl of great price, he went and sold all that he had, and bought it. Gen. 35.4.Jacobs family must give away all the strange gods, and all their ear-rings also, before they get leave to build an Altar unto the Lord at Bethel. Abraham must get him out of his countrey, and from his kinred, if he will come unto the land which the Lord will shew 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 it self up to Christ to be his, and closeth with him in a covenant, when it renounceth all other lovers, that it may be his onelyonly. Shall a woman be married to a husband, with the reservation of another lover, or upon condition that she shall ever stay in her fathers house? So the soul cannot be married to Christ, except it not onelyonly renounce its bosome-sins, lusts, and idols; but be content also to part with the most lawfull creature-comforts for his sake. Forget thine own people, and thy fathers 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, unlesse 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 cruell mercy in him: But it is a mercifull 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 satisfie their carnall and earthly desires, and that the way of salvation is broad, & easie 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 Asse used to the wildernesse, that snuffeth up the winde at her pleasure; and like the swift Dromedary, traversing her wayes: Who cannot endure to be inclosed 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 errour, of making the way of Christ broader and easier then ever Christ made it, and taking more libertie then ever he allowed. Therefore mark ye well our Saviours 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 strait is the gate, and narrow is the way which leadeth unto life, and few there be that finde it. There be but few that seek it, and yet fewer that finde it,An Objection answered four wayes. but fewest of all that enter in at it.
But how doth all this agree with Matth. 11.30. My yoke is easie, and my burthen 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 ful 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 sowre and severe Christ to others.
2. Christs yoke is easie in comparison of the yoke of the law, which neither we, nor our Fathers were able to bear.
3. As wisdom is easie to him that understandeth, so is Christs yoke easie, & his burthen 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 straitned, 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 enterest. If thou art but once upon thy progresse, going and running, thou shalt finde the way still the easier, and still the sweeter.
4. Mark Christs own words. Its a yoke though an easie one; and a burthen, though a light-one. A yoke to the flesh, but easie to the Spirit: A burthen to the old man; but light to the new man. He poureth in Wine and Oyl into our wounds. Oyl to cherish them, and Wine to cleanse them. He can both plant us as Trees of righteousnesse, and at the same time lay the Ax 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 generall of the difficulty and hardship of the way of Christ; the great point held forth in this Text, which I have the rather insisted upon, as a necessary foundation for those particulars, which I am to speak of. Were this principle but rightly apprehended, it were easie to perswade you, when we come to particulars.
Some Papists have alledged this Text for their purgatory. Here is indeed a Purgatory, and a fire of purgatory; and such a purgatory, that we must needs go thorow 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 mortall, not from veniall sins: And by a spirituall, not a materiall fire.
I will now come to the particulars. Christ is to us as a Refiners fire, and as Fullers Sope, three wayes: In respect of
1. Reformation.
2. Tribulation.
3. Mortification.
Which make not three different sences, but three harmonious parts of one and the same sence.
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 minde of Iesus Christ, is not without much molestation, and displeasure to mens corrupt nature. It is a very purgatory upon earth: Its like the fire to drossy silver: And like Fullers Sope to slovenly persons, who would rather keep the spots in their garments, then take pains to wash them out.
Look but upon one peece of the accomplishment of this prophecy, and by it, judge of the rest. When Christ cometh to Jerusalem meek, and sitting upon an Asse (as the Prophet said) all the City is troubled at his coming, Matth. 21.5, 10. When he had but cast out the Buyers and Sellers out of the Temple, the Priests and Scribes begin to plot his death, Luke 19.45, 47. Nay, where Christ and the Gospel cometh, there is a shaking of Heaven and Earth, Hag. 2.6. The lesse wonder, if I call Reformation like a Refiners fire. The drosse 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 States-men, Reformation is a fire that purgeth away the drosse, Isa. 1.25, …6. And I will turn my hand upon thee, and purely purge away the drosse, and take away all thy tin. Here's the Refiners fire: And the Chaldee paraphrase addeth the Fullers 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 righteousnesse, the faithfull City. Interpreters note upon that place, that no effectuall Reformation can be looked for, till Rulers and Magistrates be reformed; and that therefore the Lord promiseth to purge away the drosse 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 onelyonly 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 principall 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 Ministery, supposing alwayes that they build upon Christ, and hold to that true foundation: Upon this foundation Some build gold, Accessione temporis declarantur. Experimur bodie retegicō plura quae á multis annis la…uer unt. Gualther.silv er, 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 Ministery is improfitable, unedifying, vain, curious, unbeseeming the Gospel; for the Ministers of Christ must be purified, not onelyonly from Heresie,Orietur dies, id est, clarior lux veritatis, quae omnia protrabet. Tossanus. Mundus tandē agnoscet vanitatem traditionum humanarū Idolatry, Prophanenesse, and the like, but even from that which is frothy and unedifying, which favoureth not of Gods Spirit, but of mans. Now saith the Apostle, Every mans work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is. The Church shall not alwayes be deluded and abused with vanities that cannot profit . A time of Light and Reformation discovereth the unprofitablenesse of those things wherewith men did formerly please and satisfie themselves. There is a fire which will prove every mans 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 mans work (for so do our Divines understand the fire there spoken of) whether this fiery triall be made by the searching and discovering light of the Word in a time of Reformation, or by Afflictions, or in a mans 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 speciall 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 losse, 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 triall and examination, whereby God distinguisheth between sincere ones and Hypocrites; or, so that he be found to have been otherwise a faithfull Minister, and to have built upon a right foundation.
In the third place, you shall finde 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 Judgment, that is, by a Spirit of Reformation (according to that, Joh. 12.3. Now is the judgement of this world, now shall the Prince of this world be cast out:)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 likenesse 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 mens consciences. When the Lord hath thus washed away the filthy spots, and burnt away the filthy drosse of his Church, then (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 thorow the Refiners fire. It is no easie matter to cast Satan out of a person; How much lesse 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 thorow 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 triall 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 onelyonly, and they shall offer to the Lord an offering in righteousnesse, 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 purifie them. We are not reformed in Gods account, till the refining sire have purged away our drosse, 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 brasse 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 Vses from this Doctrine: but I shall content my self 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 binde up; it must be an acceptable thing, not displeasing: it must be as the voice of harpers harping with their harps, but not as the voice of many waters, or as the voice of great thunders. Thus would many heal the wound of the daughter of Zion slightly, and daub the wall with untempered morter; and so far comply with the sinfull humours and inclinations of men, as in effect to harden them in evil, and to strengthen their hands in their wickednesse; or at least, if men be moralized, 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 carnall minde 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 Polititians, to the carnal and profane. Its 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 envie Eldad and Medad? What if an Aaron and a Miriam speak against Moses? What if a religious Asa be wroth with the Seer? What if a David will not alter his former judgement, though very erroneous, and will not (no, not after better information) have it thought that he was in an errour?Ionah 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 Ministery? 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 then a refiners fire; and so it must be, if it be according to the minde of Christ.
My second and chief Application shal 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 minde of Christ, as is like the Refiners fire and Fullers Sope; 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 drosse.
1. The drosse of Malignancy.
2. The drosse of Heresie and Corruption in Religion.
3. The drosse of Profanenesse.
Touching the first of these, take the wise counsell of the wise man,1 Touching connivence a… or correspondence with Malignants. Prov. 24.4, 5. Take away the drosse 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 Righteousnesse. Remember also the fourth Article of your solemn League and Covenant, by which you have obliged your selves, with your hands lifted up to the most high God, to endeavour the discovery, triall, 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 Samaritanes, which I hope you do not read of, without abominating the thing: You find it, Nehem. 6.17.19. In those dayes, the nobles of Judah sent many letters to Tobijah, and the letters of Tobijah came unto them. Also (saith Nehemiah) they reported his good deeds before me, and uttered by words to him. But you have also the errour of a godly man set before you as a rock to be avoided, 2 Chron. 19.2. Shouldst thou help the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord. 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 Heresie, and of unsound dangerous Doctrine, such as now springeth up apace, and subverteth the faith of many. There is no Heretick 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 potsheard covered with silver drosse. Prov. 26 23. Ier. 3.28.What is the chaff to the wheat, saith the Lord? and what is the drosse to the silver? If this be the way of Christ which my text speaketh of, then (sure) that which now passeth under the name of Liberty of Conscience, is not the way of Christ. Much hath been written of this Question. For my part, I shall for the present onelyonly 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: Therfore 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 perswasion of their consciences, think it utterly sinfull, 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 Kings 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 Heretick, and yet refuse Liberty of Conscience to him that is the conscientious Recusant in point of the War? I am sure there can be no answer given to this Argument, which will not be resolved into this Principle. Mens 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 libertie of conscience, it is far from my meaning to advise any rigorous or violent course against such as being sound in the faith and holy in life, and not of a turbulent factious cariage, do differ in smaller matters from the common rule.Iob 3.4. Let that day be darknes, let not God regard it from above, neither let the light shine upon it, in which it shall be said that the Children of God in Brittain are Enemies and persecutors of each other. 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 then an Uniting way, bear the blame.
The third part of my Application shall be to stir you up (Right Honorable) to a willing condescending to the setling of Church-Government in such a manner,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 Fullers sope to take off those who are spots in your feasts, and a resining fire to take away the drosse from the silver.Psal. 119.119. Thou puttest away all the wicked of the earth like drosse, 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 Categorie, 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 generall and comprehensive, foreign,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 foreign 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 adversarie) a Catalogue of seven sorts of persons to be kept off from the Lords Table, and such a Catalogue as Godly Ministers can be content with. But of this elsewhere.
Most horribly hath the Lords Table been prophaned 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 wo 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 Emperours,See Mr. Robinsons Apology, cap. 12. Faustus Socinus wrote a Book to prove that all those in the Reformed Churches of Poland who desire …o be truly godly, ought to separate themselves and oyn with the Assemblies who (faith h…) are falsly called Arrians and Abioniles. One of his arguments is this, because in those reformed Churches there is a great neglect of Church Discipline, whereby it cometh to passe that scandalous persons are admitted to the Lords Table The same argument is pressed against some Lutheran Churches by Schlichringius Disput pro Socino contra Ms Sacrum. p…. 484 L…et … dolendum sit ta…a promissed passim que fieri, & abiiss… in …orem: pejus tamen adhue est quodmalis is… is, praeter concienes interdum aliquas, quibusdam in locis, nulla adh…beatur medcina, ne… rectores Ecelesiarum haec cura tangat, ut vitia tam latè grassantia, discipliná & censurá Ecclesiasticá, ab ipso Christo & Apostolis institutacoercean…ur. Vnde sactum est ut non solum ista peccata, qu… lev… ora videntur, sed c…iam alia graviora, put a comessati ones, compotationes, ebrietrates, scorrationes, libidines, ira, in …, nine, obtrectationes, caedes ac bella, di… uvio quodam Ecclesiastico nundarins. or now are under Popish Princes. You shall also strengthen instead if silencing the Objections both of Separatists and Socinians, who have with more then a colour of advantage opened their mouthes wide against some Reformed Churches, for their not exercising of Discipline against scandalous and prophane persons, and particularly for not suspending them from the Sacrament of the Lords 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 prophane and scandalous, whom therefore they called foreign, 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 shal 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 perswaded 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 tels us, that the Judgement of God abideth not onelyonly 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 waies. 1. Directly by counselling, approving, &c. 2. Indirectly, by not hindering when we can. And so did Eli consent to the vilenesse 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 ayme 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 Lords 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 alreadie acknowledged to be according to the Word of God and nature of that holy Ordinance) may be made effectuall… and for that end that the power of Discipline be added to the power of Doctrine: otherwise you are guilty in Gods 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, then our Ministery will have not onelyonly light, but fire in it, we must be burning as well as shining lights; not onelyonly shining with the light of knowledge, and of the Doctrine which is according to godlinesse,Ioh. 5.35. but burning also with zeal for reforming abuses, and purging of the Church from the drosse 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 Angels spirits, and his Ministers a flaming fire. Sathan hath many Incendiaries against the Kingdom of Christ. O that we were Christs Incendiaries against the kingdom of Sathan. 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 drosse. I find in Scripture that these three things had a beginning among the Priests and Prophets. I Sin, error, and scandall beginneth at them. Jer. 50.6. Their Shepherds have caused them to go astray. And Jer. 23.15. From the Prophets of Jerusalem is prophanenesse gone out into all the Land. 2 Judgement begins at them. Ezek. 9.6. Slay utterly old and young, and begin at my sanctuary. 3. The refining work of Reformation beginneth or ought to begin at the purging and refining of the sons of Levi, So you have it in the next words after my Text, and 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, its now in England, some of the sons of Levi are more upright to sanctifie themselves then others. The fire that I spake of before will prove every man and his work.
I am sorrie I have occasion to adde a third Application But come on and I will shew 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 Churchrefining 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 fullers sope, 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 heavinesse through manifold temptations, that the triall of your faith being much more precious then of gold that perisheth, though it be tried with fire, might be found unto praise, &c. Affliction is also the fullers sope to purifie and make white, Dan. 11.35. and 12.10. Many shall be purified and made white, and tried: where the same word is used from which I said before, the fullers sope 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 shew wonders in heaven above, and signes in earth beneath, blood and fire, and vapour of smoke, the Sun shall be turned into darknesse, 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 houre of greatest darknesse, the killing of the witnesses is past, and all that sad prophecie,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, then 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 then 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 fullers sope.
And for the invasion of Scotland by such an enemy after a reformation, is it any new thing? May we not say that which is, hath been? Did not Senacherib invade Judah, after Hezekiahs reformation. 2 Chro…. 32.1. And 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 forrain 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 yeer, he promised that no man should invade their habitations in their absence,An…wer to Mr. Prynnes 12 Questions. Exod. 34.23.24. which gracious providence of his, no doubt, saies 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 Vse. Iob 10.1, 2. and that Scripture ought not to be so applyed 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 yeer. And this is the true sence, read it as you will. For the promise is limited to the time of casting out the Nations and inlarging their borders, (which came not to passe till the dayes of Solomon) it is certain that from the time of making that promise, the people had not ever libertie and protection for keeping the three solemne Feasts in the place of the Sanctuary: as might be proved from divers forrain invasions and spoylings of that Land for some yeers together, whereof we read in the book of the Judges. But I go on.
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 my self, and say unto God, Shew 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 burnt incense to the Queen of heaven, for then we were well, and saw no evil. But (said the people to Jeremiah) Since we left off to burn incense to the Queen of heaven, and to poure 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 then these, for thou diest not enquire wisely concerning this. Was the peoples coming out of Egypt, the cause why their carcasses did fall in the windernesse? or was it their murmuring and rebelling against the Lord, which brought that wrath upon them. If thou wilt enquire wisely concerning this thing, read Zephaniah, cap. 1. In the dayes of I siah, even in the dayes of Judahs best reformation, the Lord sent this message by the Prophet, I will utterly consume all things from off the Land. v. 2. And I will bring distresse upon men, that they shall walk like blind men, and their bloud 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 our selves) because notwithstanding of that publick reformation, there was a remnant of Baal in the land, and the Chemarins, and those who halt between two opinions, who swear by the Lord (or to the Lord which is expounded of the taking of the Covenant in Josiahs time) but they swear by Malcham also v. 4.5. There are others who do not seek the Lord nor enquire after him, and many that turn back from the Lord in a course of back-sliding, v. 6. other clothed with strange apparell, vers. 8. others exercising violence and deceit, vers 9. a number of Atheists also living among Gods people, ver. 12. For these and the like causes doth the land mourn. It is not the Covenant but the broken Covenant, it is not the Reformation, but the want of a reall and personall Reformation, that hath drawn on the Judgment. 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 thy self 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 Iudgement have not yet done all the work it was sent for,Ezech. 15.7. then they shall go out from on fire, and another fire shall devoure them, saith the Lord. God is a wise refiner, and will not take the silver out of the fire, till the drosse 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 brasse, and iron,and lead, and tinne 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 drosse, you shall never come out of that furnace, but I will melt you there, and leave you there, which did so come to passe; 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 bitternesse 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 it self. 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 drosse depart from us. We have need of all the …ore strokes which we mourn under, and if one lesse could do the turn it should be spared, for the Lord doth not afflict willingly; we our selves rive every stroke out of his hand.
But in the fourth and last place,4 Vse. 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 drosse is is not departed from us, we are stil 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 onelyonly 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 evill that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you when you see their wayes 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 nother 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 poore 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 deceitfull 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 spirituall and eternall blessings, so the promises of peace and temporall deliverances, are not legall but even Evangelicall: 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 deferre 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 fornace; Nay, saith the Lord, I have refined you in some sort, but notas silver, not so as that you are clean from your drosse: but I have chosen you, and set my love upon you, even while you are in the fornace 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 peoples peace made with God, not by their repentance and humiliation, but by Christ beleeved 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 Nationall atonement, Levit. 4.13.21. Num. 15.25, 26. which did typisie pardoning of Nationall 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 Gods 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 cuting 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 our selves 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 joyn in publick 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 Sower 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 then the first, the third better then the second; but the fourth onelyonly is the good ground, which is fruitfull, and getteth a blessing. Some mens 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 custome 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 passe, 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 deceitfulnesse of riches, and the lusts of other things entering in, choke the Word, and it becometh unfruitfull. 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 entring 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 publike Ministery? Did not Ananias and Saphira suffer for a season, with the Apostles and Church at Jerusalem? What was it then that lost them? They neither made defection from the profession of the truth, nor did they fall away because of persecution: But having shined in the light a sound profession, having also taken up the crosse, and born the reproach of Christ, they make shipwrack at last upon an unmortified lust.
I shall enlarge the Doctrine nofurther,I Vse. 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 drosse 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 Fullers sope. The best of Gods children have the drosse of their inherent corruptions to purge away, which made Paul say, I keep under my body, and bring it into subiection; lest that by any means when I have preached to others, 1 Cor. 9.27.I my self should be a castaway. It is a spee…h borrowed from reprobate silver which is not refined from drosse,foreign and so is the word used by the Septuagints, Isa. 1.22. Thy silver is become drosse. The Apostle therefore sets himself to the study of mortification, lest, saith he, when I have been refining and purifying others, I my self be found to be drossie silver. And as there is inherent drosse, so there is adherent uncleannesse in the best, and who can say, that he hath kept his garments so clean that he is unspotted of the world, 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 universall necessity of making use both of the refiners fire, and of the Fullers sope.
Secondly, 2 Vse.let us once become willing and contented, yea desirous to be throughly mortified. A mans lus…s and corruptions are indeed so strongly interested in him, that sin is himself, and his corruptions are his members, therfore when we leave off sin, we are said to live no more to our selves. 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 rightousnesse and life, but to take him as a refiners fire, & as fullers sope? 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 drosse. Thus get thy heart wrought to a willingnesse, and a condesending, in the point of mortification.
Lastly, 3 Vse.if you say, But after all this, how shall I attain unto it? put thy self in the hands of Iesus 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 thy self if thou thinkest to be refined any other way but by this refiner, and in this refiners fire. The blood of Christ doth! not onelyonly wash us from guilt, but purge our consciences from dead works to serve the living God, Heb. 9.10. and they that are Christs, have crucified the flesh with the affections and lusts, Gal. 5.24. Here you may see the thing is feceable and attainable, and not onelyonly by an Apostle or some extraordinary man, but by all that are Christs. Being his and in him, they are inabled through his strength to crucifie the flesh with the affections and lusts thereof.
FINIS.