THat ancient Character of this Book (quot verba tot Sacramenta) as ma­ny Hier. in praef ad Bib. mysteries as words, like that flaming Sword in the 3 ^d. of Genesis which stopt the way to the tree of life, may here seeme to stoppe the way to this Tree of Know­ledge. Time hath alwayes proved the surest Inter­preter [Page 2] of a Prophecy, and the event expounds more in one day, then the Comment of many Ages. Yet as the greatest Rivers, so the most mysterious bookes of Scripture runne not in the same continued depth: Though in some places they can scarce be sounded, yet in others they shew their bottome and may be waded.

This is evident (as in others, so) in this Booke of Revelation, most of whose Truthes (as some have said of all truth) lie in a deepe pit; yet even here we may sometime discover truth in the superficies of the let­ter; even here are many plaine Doctrines, and pra­cticall observations. Such the Text now read holds forth unto us; about such (waving all Quaeries con­cerning the Prophecy) I intend (Honourable and Beloved) through the assistance of Christ and your Christian patience, to speake at this time, not unsuta­bly (I hope) to this great presence and solemne oc­casion.

The words are part of that Epistle written to the Angell of the Church of Ephesus; and with him to the whole body of that Church, and in them to all Christian Churches, v. 7. He that hath an eare to heare, let him heare what the Spirit saith unto the Churches. Integris igitur Ecclesias haec scribuntur, saith Paraeus, and whatsoever things were written aforetime, were wri­ten Par. in loc. Rom. 15. 4 for our learning, saith the Apostle. I need not therefore trouble my self about a paralell. It is enough that the common sence and abstracted construction of this Scripture, is very applyable both to the businesse of this day, and to the businesses of these (if ever any) bu­sie times.

The Text containes in Generall, the Observation [Page 3] which Christ tooke of, the Approbation which Christ gave unto the workes of that Church: in and about which workes, Christ observes and approves three things.

First, a double Gradation. 1. Labour. 2. Patience. Some in working doe not labour, and most in labou­ring are not put to the use of patience; in these works of theirs both are joyned, the paines of labour, and the exercise of patience.

Secondly, Christ observes and approves a double Specification of these workes, or what these workes were. 1. The removall of those who were apparantly naught, Thou canst not beare them which are evill. 2. The Tryall of those who had an appearance of being good. Thou hast tryed them which say they are Apostles, and are not, and hast sound them lyars.

Thirdly, Christ observes and approves a double qualification of these workes. 1. The sincerity and uprightnesse of them, Thou hast borne and hast pati­ence and hast laboured. Why? not to make thy self great, or thy name glorious, but, for my names sake. 2. The Constancy, courage and unweariednesse of them, thou hast done all this, and yet thou hast not fainted.

I begin with the Observation which Christ takes of their works in generall, I know thy workes. To whom this (I) relates we may read in the former verse. These things saith he that holdeth the seven starrs in his right hand, who walketh in the midst of the seven gol­den candlesticks. A description which fits none but him, to whom all power in heaven and in earth is com­mitted, Iesus Christ, God and man; I know. There is a twofold knowledge, first, simple. 2. Mixt. Simple [Page 4] knowledge is the bare apprehension of the object, what it is. Mixt knowledge is that which carries along with it either pleasure or dislike, according as the object is, we apprehend. (Thy workes) Workes are of two sorts, Good or Bad, and in reference to either: workes are taken somtime strictly as opposed to words, as opposed to thoughts: Sometime more largely, and so our words come in account among our works, and so our very thoughts are works; yea in a large sence, even things not done, nor spoken, nor thought may be numbred among our workes.

To abstaine from evill is a worke of grace, to o­mit good is a worke of sinne, not to doe our duty is a worke of darknesse.

In this larger sence take works in the Text. Good works are expressed here in these two verses: and some evill, the decay of their first love, and the consequent of it, fal­ling from their first workes in the two following, where he is plaine with them, I have somewhat against thee; he reckons up their faults too, and in refernce to both pronounceth, I know thy workes, I clearly apprehend all; what are good I know and approve, what are e­vill I know and dislike. Hence observe,

That all the workes of men lie open to the sight of Doct. 1 Christ who is God and Man. Be they good or e­vill, be they actions, words or thoughts, be they ab­stinences from evill, or omissions of good, they all fall within the prospect of Iesus Christ. The wayes of a man (saith Solomon) are before the Lord, and he pon­dereth Pro. 5. 21. or weigheth as in a ballance all his wayes. If they be but halfe a graine to light, his beame Pro. 15 3. will discover it. The eyes of the Lord are in eve­ry place beholding the evill and the good. The hun­dred [Page 5] thirty nine Psalme is but a continued Paraphrase upon this point, v. 1. O Lord thou hast searched me and Ps 139. 1. &c. known me, Men often search men and yet cannot know them. There are secrets and depths in man which man cannot reach: What man knoweth the things of man, save 1 Cor. 2. 11. the spirit of man which is in him? But the Spirit of Christ knoweth what is in any man, better then any mans own spirit. He hath a thred which will lead him into all, and thorough all the Labirynths and turnings of the most Matchavilian spirit. He hath a light which will discover in man the very depths of Satan, v. 24. Thou hast searched and knowne me, Me, not only Me naturall (of which hee speakes, vers. 15, 16. My substance was not hid from thee, when I was made in secret, thine eyes did see my substance yet being imperfect and in thy Booke were all my members written) but also Mee civill and Mee morall, as it is expounded, verse 2, 3. Thou knowest my downe sitting and my upri­sing (thou art at both ends of all my workes) thou compassest or winnowest my path (if there bee a­ny chaffe or trash thou wilt make it fly) and art acquain­ted with all my waies. He finds God not only at his fingers ends, but at his tongues end too, v. 4. There is not a word in my tongue, but loe ô Lord thou knowest it altogether. His knowledge staieth not here in the porch or lobbies, but passeth into the presence, yea into the privy chamber, v. 2 thou understandest my thoughts, and not only thoughts pre­sent, but those which are in posse and to come, thou know­est my thoughts, [...], afarre off, that is before I thought them. Things before they be, are known to him, by whom all things have their being. Who knows (saith Solomon, Pr. 27. 1.) what a day may bring forth? man knows not what is in the womb of the next day, we cannot [Page 6] see (unerringly) an houre before us. But Christ knows what lies in the Wombe of eternity, he knowes what all ages shall bring forth, he can see thousands of years before him. He declares the end from the beginning and from ancient times the things that are not yet done. Is 46. 10 Heb. 4. 13. All things, saith the Apostle (whether past, pre­sent, or to come) are naked and open to the eyes of him with whom we have to doe, [...], both elegant Metaphors and implying thus much, that as the outward proportion and lineaments of the body are distinctly seene. When that is naked and uncloa­thed, that as the bowels and internals are perfectly dis­cerned when the body is dissected, even so are we, and all we doe, and all that shall be done before the Lord.

That Sea of Glasse like Chrystall (Revel. 4. 6.) stan­ding before the Throne is well expounded to repre­sent the whole world with the confluence and series of all things therin: The World is like the Sea, be­cause so tempestuous, up and downe, ebbing or flowing ever; but it is called a Sea of Glasse like chrystall, to note that Christ doth not onely looke upon it, but through it, it is to him, corpus diaphanum, a cleare and transparent body.

There are foure motions very necessary to be made First part of the ap­plication in regard of the pre­sent duty. in regard of this daies dutie, Prayer and Fasting; the Doctrine in hand joynes strongly with me in the ma­king of them all.

First, the duty of this day moves us to Selfe-sear­ching and Selfe examination. The voyce of this du­tie, sounds like that voyce of the Prophet Ieremy, Let us search and try our wayes: Like that voyce of Lam 3. 40. Zeph. 2. 1. the Prophet Zephany, Gather your selves together, or [Page 7] as others render it, Fanne your selves, yea Fanne your selves ô Nation not desired. This is a day wherein every worke is called to the touch-stone, to try their metall, and all our wayes to the ballance, even the ballance of the Sanctuary, that wee may know their weight. The Doctrine cals as loud for this also. For doth Christ know our works, and shall we be ig­norant of them? Doth he travell into our hearts, and shall our hearts be terra incognita unto us? Shal we be strangers at home? A sinne of Ignorance is lesse then a sinne of Knowledge, but to be ignorant of those sinnes we may know, for the enquiry, in­creases and heightens them. Paul in one case after he had searched, said, I know nothing by my selfe, yet 1 Cor. 4 4 am I not hereby justified: but if we know nothing by our selves, because vve vvill not be at the pains to search, vve shall hereby be condemned; both because the best have many sinnes they may know, and because to all their sinnes they have added this, the not endeavouring to know them. The Heathens say, that Oracle of theirs came downe from Hea­ven, Nosce teipsum, know thy selfe; I am sure no Christian can ascend to Heaven, unlesse he know him­selfe: Unlesse he both know himselfe to be a sinner, and desire to know (according to his light) in what he hath sinned.

Secondly, The duty of this day moves us to the free, full and sincere confession of sinne, vvhich is the putting of our selves into the hands of Iustice, in hope of mercy. This is one of the essentials in a Fast, and vve finde a fourth part of the day allovved to it in Neh 9. 3. the 9. of Nehemiah. The Doctrine moves as strong­ly for confession as this daies duty can. What more [Page 8] prevailing Argument to confesse our sinnes unto God then this, that we cannot conceale our sinnes from God. God cals for confession, but not for information. Why doe we make such long Narratives in Prayer? Why doe we tell the story of our sinfull lives in the eares of God? What, is it to teach or instruct the Almighty? O no, God knowes our sinnes enough to punish them, though we doe not confesse them: but he will never know them, so as to pardon them, unlesse we confesse them. Take then that excellent counsell of the An­cient, Fac confitendo propitium, quem tacendo non facis August. To. 8. in Ps. 74. nescium, make him willing to pardon thy sinne by con­fessing, whom thou doest not make unknowing of thy sinne by concealing: For though thou sittest as close this day upon the Idols of thy heart, and the evils of thy way, as Rachel did upon her Fathers Images, yet thou doest not hide thy sinne from God, but the mercies of God from thy sin.

Thirdly, the duty of this day cals us to Self abase­ment and blushing, to shame and confusion of face be­fore the Lord. Thus Ezra in the day of his mourning cryes out, O my God I am ashamed, and blush to lift up Ezr. 9. 6. my face to thee. So Daniel in his Fast, O Lord to us belon­geth Dan. 9. 8. confusion of face; that is, (as I conceive) we have great reason to be ashamed and blush: For those na­turall tinctures of the face, the white and the red are so confounded in a blush, that while it lasts no man can distinguish the Complexion. The present doctrine cals us to this gracefull shame, and becomming confusion of face. Shame ariseth two wayes, first from the doing of somewhat against common light, and ordinary Princi­ples. Secondly from an apprehension that what we have done, is knowne. The very sight of a man, who [Page 9] (to our knowledge) knowes such a thing by us, fetches a blush from bare ingenuity. How should this make us ashamed this day, while we consider our selves in his presence, who knowes every sinne of our Lives, or ra­ther our whole Lives to be a sin: Who knowes all the errour of our works, or rather all our works to be an er­rour: Who knowes the lightnesse and vanity of all our wayes, or rather all our wayes to be but lightnesse and vanity. Any, but a whores forehead, a forehead steeled with impudence, will be ashamed of such works as these, when we heare God knowes them: For none can heare and beleeve, and not be ashamed. O let not the shew of our countenance witnesse against us (as it did Isa. 3. 9. against those Jewes) that we have this day declared our sinne as Sodome. If we be not ashamed, it will; there was no shew of shame in their countenance, and that was to declare like Sodome. To confesse sinne in the sight of God, and not be ashamed, is an act of impudence not of repentance. It is better to hide our sinnes for shame, then not to be ashamed of them, when they are not hid. O let the shew of our countenance witnesse for us, that we have this day declared our sinnes as Sion, as the mourners in Sion. Let us be ashamed, that we may never be asha­med.

Fourthly, this duty bids us be very cautious and watchfull. When we come to be humbled for all our old sinnes, we had need take heed we doe not renew our sinnes, and make debts while we come to get discharges. Our miscarriages in this duty may be such as will pro­voke God, while we come to pacific him, and fasten those judgements upon the Kingdomes, which we are see­king to remove. As therefore we are called to the duty [Page 10] of fasting, so the duty cals to us, take heed how ye fast. This motion the Doctrine brings also, and cryes with a mighty voice, take heed how ye fast. Why? Fasting and Prayer are a worke, I, strong worke, spirituall worke. There­fore Christ who knowes all our works, knowes these above all. In a sence, all our Services in reference to God are eye-services; but on this service his eye is fixed, 1 King. 8. 29. Mat. 18. 20. as it was prayed about the Temple, Let thine eyes be open toward this house night and day. Where two or three are ga­thered together in my name, there am I in the midst of them. To be in the midst, notes a Speciall presence. I will not onely stand at the doore, and looke in; but I will come in amongst you, and into the midst of you, to take a view what all doe, of all your Services: as well as to take delight in, and give assistance to, or concurrence with my faithfull Servants. In the two and twentieth of Mat­thew it is said, That the King came in to the Feast to see Mat. 22. 11, 12. the guests. And there quickly espyed out a man, a single person (though but one, he could not escape in the throng unseen) that had not on a wedding garment. Sure­ly Christ that King is come this day to the Fast, to see his mourners, and he will quickly espye every man in this Congregation, that hath not on him a mourning garment, that hath not in him a mourning heart. He knowes when it is a Fast and when not, when it is his Fast, and when it is our Fast. As he questions, or ra­ther upbraides the Jewes, did ye at all fast unto me, even Zach. 7. 5. to me? As here he discovers it none of his Fast, by a failing in the end. So in the 58. Chapter of Esay, he discovers it to be none of his Fast by their failing in the manner, Is it such a Fast that I have chosen? He knowes Isa. 58. 5. when we are but as a people that seeke, and when we seek [Page 11] indeed. When we onely act a part, and personate a holy Praying, Fasting, humbled people, and when we are really such. He knowes whether we are come toge­ther by the Order and Law of our owne hearts, or only by the Law and Order of the State. He knowes when we make a worke of Fasting, and when but onely a talke of Fasting. But when is Fasting a worke? you may learne that in the Fast of Niniveh: In the close of which it is Ion. 3. 10. said, that the Lord saw their works. And what were their Fast-works? It is added by way of exposition in the next words, The Lord saw their workes, that they turned from their evill wayes. Unlesse God sees turning from our sinnes in a Fast, he sees no worke in a Fast; It is not talking of sin, nor talking against sinne, but turning from sinne, that is the worke. This must be the result of all; Abstinence, Prayer, Preaching, Hearing, Covenan­ting, Mourning, must all be resolved into turning from our evill wayes, Without this God sees no worke in Fasting, but the worke of hypocrisie, and such can ex­pect no wages but the wages of hypocrites, to have their praying and weeping, and teares here, rewarded with weeping and wayling, and gnashing of teeth for ever­more.

So farre of the point as it may be applyed to the workes of this Speciall Duty. Now for workes in Ge­nerall.

First, it convinces those who thinke of drawing a Curtaine, and spreading a vayle of darknesse betweene Christ and their workes. Some while they doe things not fit to be seen, would willingly perswade themselves, they are not seen in doing them. Thus the proud, subtle, mercilesse oppressor is described in the tenth Psalme. [Page 12] He hath said in his heart, God hath forgotten, he hideth his Ps. 10. 11. face and will never see it. The same sort of men (a sort of men as bad within a degree as bad can be) are brought in under the same Notion of Atheisme, In the 94 ^th. Psalme. They breake in peeces, O Lord, thy people, Psal. 94. 5, 6, 7. and afflect thy heritage, they slay the widow and the stran­ger, and murther the fatherlesse; yet they say (v. 7.) the Lord shall not see, neither shall the God of Iacob regard it. Others perhaps have not made out this heart securing con­clusion; yet with those in Iob, they argue and debate it. Iob 22. 13 How doth God know? can he judge through the darke Cloud? You may reade these Querists resolved in the next words; Thicke Clouds are a covering to him that he cannot see. He that vvill let his heart dally awhile about blasphemous Questions, may quickly be setled in blas­phemous Conclusions. But let all such, whether questi­oning or resolving, heare themselves fully and bitter­ly confuted by the Psalmist in the place afore quoted: Psal. 94. 8, 9, 10. Vnderstand ye brutish among the people, and ye fooles when will ye be wise? He that planted the eare, shall not he heare? He that formed the eye, shall not he see? He that teacheth man knowledge, shall not he know? The Lord knoweth the thoughts of man that they are vaine; and this the vainest thought of all, That God knowes not their thoughts. Moses saw him who is invisible. Doe not thinke that Heb. 11. 27 he who is invisible cannot see. God like the Opticke virtue in the eye, sees all, and is seen of none. No man needs a window in his breast (as 'tis said the Heathen Momus wish) for God to looke in at, every man be­fore God is all Window. There is no darknesse (faith Elihu) nor shadow of death, where the workers of wickednesse may Iob 34. 22. hide themselves. No naturall darknesse, no artificiall [Page 13] darknesse, no dust raised, or mist scattered by Politi­cians can hide them. The eyes of Christ are as a flame Rev. 1. 14. of fire; and the Schoole of Nature teacheth us, that the fiery eye needs no outward light, that sees (extra mit­tendo) by sending out a ray, and by the same ray which apprehends the Object, doth also enlighten the Medi­um, or passage to it.

Secondly, this may be for Admonition. To lay a mighty restraint upon our Spirits, and keep us from every evill worke. It was an advise of the Moralist to his Schollers, that they should ever carry in their eye a conceived representation of some severe Cato, or Criti­call Aristarch, as the Overseer and censurer of all their actions. That, he thought, would hold them in Com­passe. God seemes to speake the same Counsell, and almost the same Language to Abraham: Walke before Gen. 17. 1. me, and be thou perfect. The eye of Conscience restraines much, it is hard for a man to sin under the eye of Con­science: What then is the eye of God? who is grea­ter then Conscience, and knoweth all things. Could we as 1 Ioh. 3. 20. Ps. 16. 8. Acts 2. 25. David speakes (in the type) of Christ, set the Lord al­wayes before us: Or as the Apostle quotes it, could we foresee the Lord alwayes before our face, we should not be so often, so easily moved by temptations as we are. And as this should caution all men in all works: so espe­cially those who are actively concerned in works of Iu­stice. In these, as Christ hath a more speciall Interest (all power being put into his hand, and from him com­municated unto man) so upon these he hath a more spe­ciall Eye. God standeth in the Congregation of the mighty, Psal. 82. 1. he judgeth among the gods; Not alwayes by consenting, for they may erre and judge unjustly, v. 2. And Christ [Page 14] will never vote with such; but he alwayes judgeth by discerning whether the sentence be just or not. Iehosha­phat warnes his Iudges upon this very ground, Take 2 Chr. 19. 6 heed what ye doe, for ye judge not for man, but for the Lord, who is with you in the judgement; as if he had said, I can­not ride circuit with you to all places, or fit with you in all your Consultations; but the Lord can and doth, he is with you in the Iudgement. With you, not onely by way of assistance, and protection (as that phrase often imports) but also by way of notice-taking, and observation. Hee keepes a record of every judge­ment, and will at last judge them all over a second time.

Thirdly, the Doctrine carries wrath and terrour in it, against all evill-workers. Woe to them that seeke deepe to hide their counsell from the Lord, and their works are in Is. 29. 15. the darke, and they say, who seeth us? and who knoweth us? And why woe to these? The Psalmist tels us why, arguing the certainty of revenges upon this ground: Thou Lord hast seen it for thou beholdest mischiefe Ps. 10. 13, 14 and spite, to requite it with thy hand; though no eye of man or Angell sees it, yet thine doth. And therefore though no hand of man or Angell requite it, yet thou wilt requite it with thy hand. Surely I have seen yester­day the bloud of Naboth (Murder ever bleeds fresh in the eye of God, to him many yeares, yea that eternity which is past, is but yesterday.) Surely I have seen yesterday the 2 King 9. 26. bloud of Naboth, and the bloud of his sonnes, saith the Lord, and I will requite thee in this plat, saith the Lord. Bloud shall surely enough be requited with bloud, be­cause surely the Lord hath seen it. That which a man sowes the same also shall he reape; he that soweth to the flesh shall Gal. 6. 7, 8. [Page 15] of the flesh reape corruption. And why? the reason is in­timated in the beginning of the 7 ^th. verse, God is not mocked; you cannot cozen him with tares, and Cockle in stead of Wheate; All our workes done are as seed under ground, such as we cast in such will the crop be at harvest: Never better for the kind: alwayes worse for the degree, time ripens sinne and improves the pu­nishment; They have sowne the winde, and shall reape the Hos 8. 7. whirlewinde.

Fourthly, this serves for our comfort and encourage­ment in good workes 3. wayes.

First, if God knowes them, then they shall not be lost in the darknesse of Secrecy. The counsell of Christ is, when thou doest thine almes, doe not sound a Trumpet, Mat. 6. when thou prayest enter into thy closet, when thou fastest appeare not unto men to fast. And least any should be discouraged, he as often subjoynes, your Father seeth in secret. When the left hand knowes not what the right hand doth, God knowes what the right hand doth; he is nearer to us, then we are to our selves. But although our light (as Christ also adviseth) shines so before men, that they may see our good workes; yet many men will Mat 5. 16. send them to the Land of darknesse, where all things are forgotten; often burying the workes, while they who wrought them are alive. It is too usuall to write the faults of others in brasse, and their noblest undertakings and successes in the water or on the sand: Such is mans unrighteousnesse. But the point yeelds comfort still; No good worke shall be lost in the darknesse of oblivi­on: For God is not unrighteous to forget your worke and Heb. 6. 10. labour of love, which ye have shewed to his Name. Our workes come up for a memoriall before God, and are regi­stred Act. 10. 4. [Page 16] in Heaven for ever: Yea or many workes (in des­pight of envy) he saith (as of the womans anointing him.) Wheresoever this Gospell shall be preached in the Mat 26. 13 whole world, there shall also this that you have done be told for a memoriall of her. He hath and will answer the Pray­er of every Nehemiah, Remember me, O my God, concerning Neh 13. 14. this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof? Yet further, though we our selves should doe much good which we doe not know (for there are as sinnes, so (in a sence) good workes of ignorance) or if we our selves should not remember the good which we doe knowingly (as the Apostle speaks of himselfe, I forget that which is be­hind) Phil. 3. 13. yet the Lord will at the last redeeme our workes out of this darknesse, also the darknesse, both of our owne ignorance and forgetfulnesse. When saw we thee [...] Mat. 25. 37, 38. hungred, and fed thee? or thirsty and gave thee drinke? when saw we thee naked, and cloathed thee? or a stranger, and tooke thee in? It seemes these were strangers to their owne Acts, either not understanding, or not remem­bring what they had done, Christ therefore expounds and remembers for them: Verily I say unto you, inas­much Ver. 40. as ye have done it unto one of the least of these my bre­thren ye have done it unto me. Neither secrecy, nor for­getfulnesse, nor ignorance, our owne or others, can long cover a good worke. Let it be our care onely to doe good, it is the care of Christ to record the good which we have done.

Secondly, that Christ knowes our workes hath this comfort in it, Then they are rightly understood. There was never any great thing done in the world, but it fell under misconstruction. And often such glosses are given [Page 17] as doe corrupt the Contexture of sincerest workes: For the conclusions of malice are ever like those of Logick, following (partem deteriorem) the worser and weaker part, if it can but snatch a shadow, or shape a surmise of either. How often are works of holinesse interpre­ted hypocrisie? and the works of zeale vaine-glory? How often is contending for the faith mis-called facti­on? Iud. 3. and contending against superstition, humour? In the midst of all these clamours and loades of slander, this may beare up our hearts, God knowes our workes. And though now ignorance and malice sit upon and censure our workes, yet God will put them forth (at one time or other) with the Comment of our owne honest meanings upon them: Not tortured and wire­drawne with false expositions of an adversary. He will Ps. 37. 6. bring forth our righteousnesse as the light, and our just dealing as the Noone day. This quieted Iobs Spirit in the midst of all the mis-apprehensions of his friends, Be­hold Iob 16. 19. my witnesse is in Heaven, and my record is on High.

Thirdly, seeing God knowes our workes, they shall certainly be rewarded. It is one of the vanities which Solomon observed under the Sunne (and it is a vexing Eccl. 4. 4. vanity) That for every good worke a man is envied of his neighbour. But will it not ballance this vanity, that for every right worke a man shall be honoured and rewar­ded of his God? Those workes which the world en­tertaines with Scorne, and besmeares with Calumny, Christ who knowes them will entertaine with an Euge, and reward with Glory, Well done good and faithfull ser­vant, Mat. 25. enter into thy Masters joy. Man doth, yea he ought to doe many good works, which are never knowne of [Page 18] man. And those which are knowne, come usually but to an ill market; at the best it were scarce worth the while, to doe good, if all the pay were to be expected from the hands of men: But as we can doe no good work, but it is knowne to God, so because it is known it shall be repayed: Blow not a Trumpet (saith Christ) your Mat. 6. 2. Father sees in secret; And observe what is three times inferred upon that, Your Father which sees in secret, him­selfe V. 4 6, 18. will reward you openly; himselfe will doe it, he will not send his Steward. And because many say (non tua sed te) Lord let us have thee rather then thine; there­fore he will not onely reward such himselfe, but him­selfe will be their reward: And O, how exceeding Gen. 15. 1. great, how exceeding all greatnesse is that reward, which hath no measure but infinitenesse. I, so watch­full is Christ over the least graine of good we doe, that he hath protested a cup of cold water (almost an indis­cernable charity) given to a Disciple of his, in his name, Mat. 10. 42 shall in no wise (there is a double negative for it) lose a reward. Water is a small curtesie, and cold water a lesse; yet though thus given, as prepared by nature onely, without the least charge to heate or mixe it, it cannot misse a reward. And if workes of Love which cost us nothing shall be thus rewarded, what shall we be repayed for those, in which (like Araunab to David) As Kings we give unto the King? When we are royall and magnificent for Christ, When we spare no cost, 1 Sam. 24. 23. nor sticke at any price to serve Christ and his Church, or Christ in his Church. If we shal be rewarded thus for cold water from the spring, which can hardly be called ours, what shall we be for warm water, frō our browes & bodies given to a disciple in Christs name. If we shall be [Page 19] thus rewarded for water, what shall we be for our bloud shed for the name of Christ. When for Christs sake we labour and sweat, and dye to do good for others. When to Christ and to his people in his name, we give our time, and our strength, our sleep and our meats, our comforts and recreations, our credit and our estates, our liberties and our lives. When Ahasuerus read in Hest. 6. 1, 2, 3. the booke of the Records of the Chronicles, how Mor­decai had discovered a treason against his person. The King enquires what honour and what dignity hath bin done unto Mordecai for this? It seemes if the King had thought on, or read him sooner, he had rewarded him sooner. God hath ever in his eye all the Records and Chronicles of your good workes, he reades your jour­nals every day, and when he meets with any that have done or spoken aright for him, he enquires what ho­nour, what dignity hath been done for this man? If none hath been done, he will doe it himselfe, if any thing hath been done, he will doe yet more: He that ho­nours 1 Sam. 2. 30. me I will honour. Who would not worke for thee O King of Nations? Who would not worke for thee O King of Saints? None shall lose a word, no nor a thought for Christ. Wherefore (as the Apostle con­cludes, so shall I this first Doctrine) My Beloved Bre­thren, 1 Cor. 15. last. be ye stedfast, unmoveable, alwayes abounding in the worke of the Lord, forasmuch as you know that your la­bour is not in vaine in the Lord. And this leades me on to the first part of the Gradation, observed and approved by Christ in their works, The laboriousnesse of them, I know thy worke, and thy labour.

Laborious working in a good cause is very pleasing Doct. 2 unto God. God is not unrighteous to forget your worke, Heb. 6. 10. [Page 20] and Labour of Love. Where we have the same Grada­tion in the same words, and there, not to forget, is to delight in. God is himselfe a pure Act, and he loves to see man Active: And the more active we are, the more like we are to God, and therefore the more liked of God. Likenesse is the ground of Love: He makes his Heb. 1. 7. Angels (or messengers) Spirits, and his Ministers a flame of fire Spirits are the most active creatures living, and fire is the most active creature without life. Fire is the most operative Element, and flame is the most opera­tive part of the fire. No sooner had man received his being, but he is put to labour (to serious labour, though not to consuming labour) The Lord God tooke the man Gen. 2. 15. which he had made, and put him into the Garden to dresse it, and to keep it. No sooner was man fallen, but he was put upon sore consuming labour: In the sweat of thy face shalt Gen. 3. 19. thou eat thy bread. Sinne brought in sweat, and now not to sweat increases sinne. It is a part of our holinesse to submit to that which was a part of our curse. The idle man is Satans Agent, and the laborious man is Gods: Not but that Satan hath nimble hands and heads in his service. Satans idle man is he that will not doe the worke which God sets him, he is ready enough to toyle (like a horse) in the worke his owne lust sets him. He will not worke in the Garden of some honest imployment, or not there honestly; and all this while he is idle, though he sweats and breaks his sleep, be­cause he doth not a stroake of Gods worke. Of such an idle man it is chiefly said, Diabolus quem occupatum non invenit ipse occupat; He imployes whom he finds not well imployed. On the contrary, Deus quem occupa­tum invenit ipse occupat; God imployes them whom he [Page 21] finds well imployed. He found Moses labouring on the plaines among his flockes, and sends him to Pha­raoh for the deliverance of his people. He finds Peter and Andrew casting a Net into the Sea, and he saith fol­low Mat. 4. 18, 9. Eccl. 9. 10. me, and I will make you fishers of men.

Then heare the counsell of the Preacher, Whatsoever thy hand findeth to doe, doe it with all thy might. To doe, and not with the might we have, is to doe nothing. We live no more then we worke, and we worke no more then we labour. As idlenesse is the buriall of our selves, so unlaboriousnesse (if I may so speake) is the buriall of our workes; without diligence they not onely flat, but dye upon our hands. There are some whose very businesse is idlenesse, and there are many who are idle in their businesse. Seest thou a man diligent in his businesse Pro. 2 [...]. 29. Rom. 12. 11. (saith Solomon) Not sloathfull in businesse (saith the Apo­stle) To be slow in businesse is ill, but to be sloathfull is farre worse An industrious man is often wearied with working, but he is never weary of his worke. Spontaneae lassitudines morbos loquuntur, is an Aphorisme Hip. Apb. of Physicians. To be weary when we know not why, foresh [...]wes diseases of the body. I am sure it is an Ar­gument of a diseased soule. The heart of the slug­gard is like the field of the sluggard, overgrowne with Pro. 24. 30 weeds.

They who worke for Christ, should imitate Christ in his worke for us. I must worke the workes of him that sent Ioh. 9. 4. me (saith Christ) There is an Emphasis in that expres­sion, [...]. As they speake in Ieremy, Come Ier. 18. 18. let us devise devises against him: Which notes strong plotting to mischiefe the Prophet: so to worke a worke, notes the strong intention of Christ upon it. Many doe [Page 22] rather play their works then worke their works: And it is observed, that as mean men play: so commonly rich and great men worke, but for recreation. Christ who had unsearchable riches in himselfe, and in greatnesse was Gods Fellow, will yet worke a worke for us. Shall we thinke any labour too great for him? Christ by his own labour in your cause (when your foules lay a bleeding) hath out-bid all the labour you have or can bestow in his cause, now his Church lyes a bleeding. I know (Honourable and Beloved) you have often dined upon businesse: so did Christ, My meat is to doe the will of Ioh. 4. 34. him that sent me, and to finish his worke. I know you have laboured in the midst of many crosses, but Christ la­boured for us upon the Crosse. I know you have wrestled with many difficulties; but Christ for your sakes wre­stled with death, that King of terrours. You have had many conflicts; but Christ was in an Agony, he sweat bloud, and he spilt his bloud. It is said of Christ in the Isa. 53. 11. Prophet, That he shall see of the travell of his soule, and shall be satisfied. Whensoever Christ lookes upon a be­leeving, repenting soule, he sees in that the travell of his soule. There goes my worke (saith Christ) and this satisfies him. To doe good is reward enough to it selfe; but to see the good we have done, is a satisfying reward. Let me say the same to you, whose soules have travel­led, and are still travelling, and resolve to travell still in this great worke: When you shall see of the travell of your soules, you will be satisfied. When any one shall see a good Law, and can say indeed the travell of my soule went to the making of it. When any shall see a good Magistrate, and can say, I see in setting up him the travell of my soule. When any shall see a faithfull Mi­nister, [Page 23] a shining Light, put into any Candlesticke, and can say, I see of the travell of my soule in putting of him there. When any shall see truth and peace, purity of worship, and piety of life fully established and pro­moted in these Kingdomes, and can say indeed, I see in all these the travell of my soule: I will not much be troubled how to satisfie such for their paines, I am sure this sight will doe it, when you see the travell of your Ps. 128. 2. soules, namely, the fruits and blessed effects of it, you will be satisfied. Blessed is he that feares the Lord for he shall eat the labour of his hands, ye and of his heart and head, and tongue. Who would feare to labour for God? who is able to make, and will make our worke our food, if we make our worke our labour. Be ye therefore as so many Sunnes, or rather be ye all as one Sunne, As a Ps. 19. 4, 5. Bridegroome comming every morning out of your chambers, and rejoycing as a strong man to run your race. But with­all, remember to runne (as Christ the Sunne of Righ­teousnesse Heb. 12. 1. did) with patience the race which is set before you. This your patterne, the Text cals for also; the workes of this Church were full, as of diligence, so of patience. I know thy labour and thy patience.

It is very acceptable unto God, when we labour in his Doct. 3 worke with patience. There is a twofold patience exer­cised He. 10. 36. in our labours:

• First, the patience of waiting.
• Secondly, the patience of suffering.

The patience of waiting Gods time, and the patience of suffering Mans reproach. They who will worke for Christ shall be exercised both wayes, and Christ is much pleased to see his holding out under both.

First, the patience of waiting upon God. Ye have need of [Page 24] patience, that after ye have done the will of God, ye might receive the promise. Here is first doing the will of God, which includes the labour of the former point, Then comes patience. And why such need of that? The pro­mise, that is, the good promised, cannot otherwise be received. Why not? I shall touch three reasons why?

First, Though God never failes his owne time, yet he seldome comes at ours. The Israelites in Egypt groaned long for deliverance; but as soone as the time pre­ordained by God was come, they were delivered. He did not stay an houre beyond that. Hence it is obser­vable, that the Lord smote the first borne of Egypt at Gen. 15. 13. Exod. 12. 40. 41. midnight, and why at midnight? because then exactly the 400. or 430. yeares of their captivity were expired, and they determining at midnight, God came presently, he deferred them not till Morning for their deliverance. It came to passe, saith Moses, at the end of the 430 yeares, even the self-same day it came to passe, that all the Hoasts of the Lord came out from the Land of Egypt. So Belshazzar was slaine in the night, In that night, &c. And why in that night? because then exactly the 70. yeares of the Dan. 5. 30. Jewes captivity in Babylon were ended; And they en­ding at night, God stayed not till the Morning. We have a saying much like our selves, a day breaks no square, but it is not so with God. We read once of the shortning of the dayes of evill, but never of the lengthening of them. Thus God never failes his owne time. And it is as true, that he seldome comes at ours. The Summer is ended, and we are not saved, say they in Ieremy, they look'd for salvation that Summer at furthest. We are short-breathed, and short-sighted, and so, very apt to ante-date the pro­mises Ier. 8. 20. [Page 25] in regard of their accomplishment: That which is but a moment in the Kalendar of Heaven, seemes an age to us. This and the remedy are put together in the second of Habbakuk, where the vision is said to tarry, and Hab. 2: 2. not to tarry. It tarries not in reference to the time fixed by Christ, but it tarries in reference to the time supposed by us. What must we doe in this case? if it tarry, wait for it, there is no remedy but patience. Lengthen pati­ence, and that will make the time short.

Secondly, the present dealings of God with a peo­ple, doe many times carry a shew of contrariety against his owne promises and purposes. He brings Israel to Ex. 14. the Sea, and suffers an Army to incamp at their backs, when he meant to deliver them. Clouds and darknesse are Psal. 97. 2. round about him, when judgement and justice are the habita­tion of his Throne. Without patience there is no abiding under these clouds and darknesse, till the light of his ju­stice and judgement breaketh forth.

Thirdly, God cannot beare it with patience, that we should limit him, either to the time, or manner, or meanes of help. He complaines of the Jewes for this presumption, they limited the holy One of Israel. It is in­sufferable to circumscribe an infinite wisedome and po­wer. Ps. 78. 41. He will worke, but when he pleases, and how he pleases, and by what instruments he pleases, and if he please without instruments, and if he please, by weake and improbable, by despised and exploded in­struments. Except patience, there is nothing can keep us close to the worke of God, while himselfe takes, and of right may take such transcendent liberty.

As thus in labouring for God we shall be put to pati­ence in waiting his time: So,

Secondly, there will be use of patience to suffer the mis-apprehensions, wrongs, reproaches, and opposi­tions of men. First, the misapprehensions of those for whom you labour. Some are for a while more sicke of their physicke, then they were of the disease, and then the Physitian must have the patience to heare from his Patient, you will kill me. When Moses was labou­ring to deliver the Israelites from their hard bondage, reade their opinion of him. The people met Moses and Exod 5. 20, 21. Aaron, who stood in the way as they came forth from Pha­raoh, and they sayd unto them, The Lord looke upon you, and iudge, because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hands to slay us. They thought he would undoe them quite, and while he attempted to re­cover their liberty would endanger their lives. Againe, they expostulate with him at the Red Sea: They said Exod. 14. 11, 12. unto Moses, because there were no graves in Egypt, hast thou taken us away to dye in the wildernesse? wherefore hast thou dealt thus with us, to carry us out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone that we may serve the Egyptians? For it had been better for us that we should serve the Egyptians, then that we should dye in the Wildernesse. How angry were this people with their begun deliverance? how did they preferre bondage before it, and put this miracle of mer­cy among, yea below their greatest afflictions? What patience almost could beare this? but who could beare it without patience?

Further in the second place, they who worke for Christ shall be sure to meet with reproaches, slan­ders and oppositions from professed enemies. When [Page 27] Nehemiah labours to restore Ierusalem, he is slande­red Neh. 2. 19. with rebellion. What will you rebell against the King, cry Sanballat and Tobiah and Geshem the Ara­bian. In a sence we may say of this reproach, as Hierome of heresie, it is such as doth not become a man to be patient under it. None ought to be so patient under it, as not to vindicate his loyalty, yet every one ought to be so patient under it, as not for feare of such asper­sions to forsake his duty. Nehemiah confutes the slan­der, not by desisting from his worke, but by the faire­nesse and integrity of his worke. By that time pati­ence hath digested this or the like reproaches, you must looke for scoffs. So in the same place, They laugh­ed us to scorne (saith good Nehemiah) and derided us. Neh. 4. 2, 3. In the fourth Chapter they are jeering againe. What do these feeble Iewes? Will they fortifie themselves? will they sacrifice? will they make an end in a day? Will they revive the stones out of the heapes of rubbish that are burnt? Even that which they build if a Fox goe up, he will even breake down their stone-wall. Words as full of scorne, as prophane wit or rancoured malice could make them. And the weight of these scoffs, did lie so heavy upon the spirit of Nehemiah, that he could not ease himselfe, but by breathing Heaven ward. Heare Neh 4. 4. ô our God, for we are despised. Woe be unto those who by scoffing set Nehemiah's a praying Scoffs were never any match for prayers, nor ever will be. There is no greater argument of a desperate cause, nor clearer prog­nostick of ruine to such, then when they begin to de­ride. For though the patience of men may and ought to beare even this: yet the patience of God will not. When scoffers whet their tongues, then assuredly God [Page 28] is whetting his Sword. Once more you have need of patience; for when you have borne reproach and deti­sion daily, then looke for contrary plottings and oppo­sition. The Histories of Ezra and Nehemiah are so full of these, that I referre you to the whole. What, raising of Parties, What hiring of Councellors, What Letters to the Court, What bribing of Nehemiah's near friends to take them off, could doe, was done, in opposition of his designe. And while God hath such a worke to doe, and men have such corruptions in their hearts, and the Devill such temptations in his hand, the like will be done againe And if so, O Patience, Pati­ence! who can doe any thing for Christ without thee?

Wherefore let patience have a perfect worke, otherwise Vse. you can never bring your workes to perfection. In patience Iam 1. 3. Luk. 21. 19 possesse your soules. As faith gives us the possession of Christ, so patience gives us the possession of our selves. An impatient person is out of his owne power, his parts and abilities are as lost to him, he cannot use them. Neither is there any nearer way to our owne ends and comforts, then patience. First wait patiently on God: For the Lord is a God of Iudgement, blessed are all they that Isa. 36. 18. wait for him. You will say, there might be blessednesse in­deed, in vvaiting upon a God of mercy. But hovv can vve be blessed in vvaiting upon a God of Iudgement? Is there any Motive in Judgement to invite attendance?

I ansvver: First, Iudgement is not here taken as oppo­sed to Mercy, but as opposed to severity and rigour. O Lord correct me, but with iudgement, not in thine anger, lest Ier. 10. 24. Ier. 30. 11. thou bring me to nothing. To correct in judgement and in measure are the same,; Iudgement is the moderation [Page 29] of anger. It is a blessed thing to wait on him, who we are sure, makes reason, not rage, the rule of his Actions, who holds every passion in the Golden Bridle of Moderation.

Secondly judgement is here taken for equity, as it is opposite to injustice, either in not punishing the wicked, or in not relieving the good. That man is blessed who waits upon a just Judge with a just cause.

Thirdly, judgement is here taken for wisedome, as Iudgement is opposed to folly and weaknesse of understan­ding. It is a great burthen to wait upon a foole; but we can easily stay for the resolutions of the wise: who we are sure, have the compasse of a businesse in their heads, and are skilled in timing and ordering every circumstance. How blessed then are they, who while they worke for, can wait upon this God of judgement: whose moderation, and justice, and wisedome are such, as will not suffer him either to doe any thing before the set, the fit time come, nor to stay the doing of it one minute after. Hence the Church is brought in ad­miring God, and rejoycing that shee had waited on him. None ever repented of this patience. Loe Isa. 25. 9. this is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him, we will be glad and rejoyce in his salvation. The words have a sound of victory and triumph in them. It should seem the enemies had mockt them (as they did David) with their God; Where is now your God? They had (it is Ps. 42 10. like) blasphemously scorned them, concerning the true God (as Elijah did Baals Priests justly, concerning that I doll, when it delayed to help them) either he is talking, or he is pursuing, or he is in a iourney, or peradven­ture 1 King. 18. 27. he sleepeth, and must be awaked. At the noise of this [Page 30] blasphemy, the Lord awaked as one out of sleep, and like Psal. 78. 65, 66. a mighty man that shouteth by reason of wine, and he smote his enemies in their hinder parts (they fled) he put them to perpetuall shame. Then his people with an Ecce of ad­miration cry him up, Loe, this is our God, we have waited for him. They who but a season wait for God, shall have matter of glorying in him for ever.

Secondly, beare (I beseech you) with patience the re­proach of men: For reproach is a great proof of sinceri­ty. Work on, though men scoffe on. And hereby you shall (as the Apostle speaks of himself and his Fellow-labourers 2 Cor. 6. 4, 8. in the Gospell) approve your selves as the Ministers of God (in this your worke for the Church and Common-wealth) in much patience, in afflictions, in necessities, in distresses: by honour and dishonour, by evill report and good report, as deceivers and yet true. It hath been said, that to doe well, and heare ill, is Kingly; I am sure it is Christi­anly. Christ never did more, or better for us, then when he was most derided. Here was the patience of Christ, here the strength and victory of his Love. It had shewed the mighty love of Christ, in the worke of our redemption; if, when he came into the world, the world had entertained him with honour, and had put him to death onely (as Caiaphas gave counsell) be­cause it was expedient that one should dye for the people; Ioh. 18. 14 but to come and dye for those, who (he knew before) would mocke and revile him; yea, to doe the worke while they actually reviled him: This was stupendious love and patience to a miracle. It is commendable to do good, while all praise, commend, approve, and honour; but to doe good while multitudes of all sorts and sizes re­proach, revile, scoffe and slander, is admirable, is quid [Page 31] divinum, and bids up faire, to the love of a Saviour. No man ever undertook a great work but he was mis-understood: Wilt thou kill me, saith that Iew to Moses, when he came onely to pacifie him, and save them all. If your worke Act. 7. 25. be misscalled, or mis-reported by men, patience will make this a vantage ground, for the raising of your ac­ceptation with God. What the Apostle speaks of Do­mesticke servants, is as true of the Publicke servants of a State: If when ye doe well and suffer for it (the tongue is 1 Pet. 2. 20. a persecutor, Gal. 4. 29.) ye take it patiently, tbis is accep­table with God: Or as the Greeke more elegantly, this [...]. is thanks with God, that is, certainly for this God will thanke you.

But such, who can endure most reproach, can least of all endure impiety. He who is a very Atlas in bea­ring a world of shame, cannot with any liking beare a grain of sinne. And when sinne growes great he hath no pa­tience to beare it. Such was the holy and zealous tem­per of these Ephesians, though they had unconquered patience for waiting and suffering, yet they had none for sinning. Thou canst not beare them that are evill.

This is the first sort or kind of their works here spe­cified, and by Christ approved, the removing or taking away of the evill. Hence observe, That,

It is (as an Argument so) the duty of those who are Doct. 4 good, not to beare them that are evill. It is an Argu­ment, for from hence this Church receives Letters Te­stimoniall from Heaven of their goodnesse. The height and elevation of grace, may well be taken by our oppo­sition against evill. The more holy any man is, the lesse can he beare with his owne sinne: For this, I conceive to be an experimentall truth, That the lesse corruption [Page 32] any one hath remaining in him, the greater burden it is unto him: And they who have most corruption in them feele it least. Now as it is in reference to the evill in our selves, so proportionably to that in others. The more holy any man is, the lesse he can beare with those who are unholy and prophane.

But I shall prosecute the point onely under the No­tion of a duty. It is the duty of those who are good, not to beare such as are evill.

Evill men, and evill manners are heavy burdens. They are burdens to God: I am pressed under you (saith Am. 2. 13. Isa. 1. 24. God to such) as a Cart is pressed with sheaves. God will not beare them. I will ease me of mine adversaries. They are burdens to whole Kingdomes and Churches; they cannot beare them; they sinke and ruine under them, if not removed. They are burdens to all good men; they must not beare them, it is their duty to remoove them.

For the clearing of this point, I shall open those two principall termes in it:

First, who these evill ones are that must not be borne.

Secondly, what it imports, Not to beare them.

To the former. In a sence, all men living on the face of the earth are evill men. Why callest thou me good, saith Christ, to one who knew no more of him then Man: There is none good but God, scil. essentially, perfectly, and indepen­dantly. Mat. 19. 17. There is none that is good and sinneth not; there is none that doth good, and sinneth not. Now though every evill man be a burden; yet there is a necessity of bearing many, and a duty of bearing some. We that are strong (saith Saint Paul) ought to beare the infirmities Rom. 151. [Page 33] of the weake. Infirmity is a degree of evill: And these weake ones troubled themselves about things they nee­ded not, about the things they had no just cause to be troubled at (for to be troubled at any thing which gives a just cause of offence, is not weaknesse but strength) yet they must be borne with.

We must therefore distinguish of evill men.

First, some are private and close offenders, others are publicke and scandalous.

Secondly, some are weake and scrupulous, others are obstinate and pertinacious.

Thirdly, some are evill-doers, and evill-practisers onely, others are evill-promoters and evill-plotters.

Fourthly, some are seduced and misled, others are seducers and leaders into mischiefe.

Fifthly, some are curable and willing to be refor­med, others are incurable and hate to be reformed.

Such as are publicke and scandalous, such as are obstinate and pertinacious, such as are evill-plotters and evill-promoters, such as are seducers and mislea­ders, such as are incurable and hate to be reformed; these, and if there be any like unto them; ought not to be borne.

As for those who are close and private offenders, they come not under any legall Cognizance, and though many offences of such may be insufferable in their owne nature, yet there is a necessity of bearing them: For such as are weake and scrupulous, it was (a little before) proved a duty to beare them: For those who are onely evill-doers, and seduced, they being willing to reforme and be cured, in some cases (I say in some cases) Iustice may beare them, and charity in all.

For as it was in the Lawes of Leprosie among the Jewes: Many who had risings and scabs, or spots in Lev 13. the skin of the flesh, were not yet to be judged unclean, and put out of the Camp. There were certaine Criteria, signes or tokens given by God himselfe, on which the Priest was to ground his judgement. So now many have sinnes and errours (whereof those spots and risings were a figure) who yet must not be thrust away from us presently. Such indeed must, whose spirituall sores carry a proportion (if we can find it out) with those corporall. It is agreed on by all, that those leprous spots did note out our severall malignities of soule-diseases; but what degrees or kinds of soul-diseases is not agreed. It were to be too much an Origenist, strictly to enquire about all, or confidently to conclude about any; yet there can be no danger in offering a conjecture suting the rules before given.

I shall instance onely in foure of those signes, where­of the first, which is also often mentioned in that Chap­ter, is, when the haire in the soare is turned white, and when the plague in sight is deeper then the skin. The white Lev. 13. 3. haire may note such as have continued long, and are growne old in any wickednesse. The deepnesse of the plague, such whose wickednesse is not onely acted by their hands, but seated in their hearts, and sunke into their spirits. A resolved, studied way of evill, is a deepe soare; deeper then the skin, such men are far worse then they appeare.

The second token of Leprosie, was, when the skab did spread much in the skin. Though it had no white haires, V. 4, 8. though it were no deeper then the skin, yet if it did spread much in the skin, such an one was a Leper. It [Page 35] may figure such, whose sinnefull courses (after admoni­tion) are gaining and growing still upon themselves, or are scattered and spread to the infecting of o­thers.

A third token was, The quick, raw (or living) flesh in the V 10, 11, 14. rising. It is one of the most remarkeable things in all this law, that quick or sound flesh in the soare should be judged Leprosie, and the man uncleane: Whereas, if the Le­prosie covered all his flesh, he was pronounced cleane. V. 13.

Hereby first may be meant, such as justifie themselves and their wickednesse, as Ionah said of his passion, I Ion 44. doe well to be angry, angry even unto death: so they of their unwarrantable, yea abominable wayes, both in practise and worship, We doe well to doe so, even to the death; this is living flesh in the midst of the soare. When a sinne shall be maintained for holinesse, and supersti­tion stood to for pure devotion: Whereas, he who humbleth and judgeth himselfe, is like him, who had the Leprosie all over, and might be declared cleane.

Or secondly, such may possibly be figured by the quicke raw flesh, who sinne against the light of know­ledge, and the quicknesse, yea rawnesse of a galled Consci­ence.

A fourth note of Leprosie was, When after the hea­ling of a bile in the skin, in the place of it a soare did arise, with the former Symptomes of white haire, and deepnesse in the flesh. This may signifie relapsers, whose sinne-soares V. 18, 19, 20. breake out after promises and appearances of healing: Such as returne with the dog to their vomit, and 1 Pet. 2. 22. with the Sow that is washed to their wallowing in the mire. Many Relapsers prove as bad as Revolters, who of all men are most profound to make slaughter, and doe mis­chiefe; Hos. 5. 2. [Page 36] Therefore beware of them, these are not to be borne. From these and the subsequent signes of Lepro­sie, laid downe in this Chapter, with the former distin­ctions, we may discover who those evill men are that must not be borne.

The second enquiry is, what, not bearing doth import. As all the Negative Commandements have in them an Affirmative: so hath this Negative rule in the Text. Not to beare, denyes and affirmes.

In the Negative sence, Not to beare, is, first, not to like or consent unto.

Secondly, Not to countenance or uphold.

Thirdly, Not to allow or permit, which is common­ly called a Toleration.

Fourthly, Not to hide or conceale.

Fifthly, Not to pitty or compassionate.

In the Affirmative sence, Not to beare, is, first to admonish and reprove.

Secondly, To oppose and resist.

Thirdly, To censure and punish.

Fourthly, To remove and cast out.

Fifthly, In some cases to destroy and cut off, either first, by the sword of the Law, or secondly, by the Law of the sword, either in a Iudiciall way, or in a Martiall way.

In the thirteenth of Deutronomy, we have both sences expressed, in the case of Entisers to Idolatry. If thy Deut. 13. 6 brother, the sonne of thy mother, or thy sonne or thy daugh­ter, or the wife of thy bosome, or thy friend which is as thine owne soule, entise thee secretly, saying, Let us goe and serve other gods, which thou hast not knowne, thou, nor thy fathers, &c. Thou shalt not consent unto him, nor hear­ken Ver. 8. [Page 37] unto him, neither shall thine eye pitty him, neither shalt thou spare, neither shalt thou conceale him. Here are the Negative Acts of Not bearing. The highest of the Affirmative followes in the next words, But thou shalt Ver. 9. surely kil him. Not privately or without Iudgment, That, were to commit murder in punishing of Idolatry. Thou shalt surely kill him, notes the Order of killing such, after publicke-Iudgement, not the killing of them without Or­der and Iudgement. As it is expounded in the next words, Thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. So was the Low of stoning to death; The hands of the witnesses shall be first Deut. 17. 7 upon him. And so much legality was observed in the stoning of Stephen, the Witnesses began. But to the point, Act. 7. 58. Ps. 101. 8. David resolves as high: I will early destroy all the wic­ked of the Land, that I may cut off all wicked doers from the City of the Lord. His sonne Solomon directs as high: Take away the drosse from the silver, and there shall come forth a vessell for the finer. Take away the wicked from the Prov. 25. 4, 5. King, and his Throne shall be established in righteousnesse. Wicked men are drosse, they have no good mettall in them; they can never be made fit vessels to serve, or currant money to enrich, or jewels to adorne the Throne: For the taking this drosse away, he doth not arme a hand of violence, but a hand of justice. The very drosse about a Princes Throne must be removed with duty and respect. Saint Paul reproves the Church of Corinth for holding communion with an incestuous person; and charges them 1 Cor. 5. to punish him (as high as the power of a Church can reach) with Excommunication; Therefore put away from among your selves that wicked person. Himself could Ver. 13. not beare false brethren (they are worse then open ene­mies) [Page 38] for an houre. To whom we gave place by subjection, Gal. 2. 5. no not for an houre. His imprecation (in the same Epistle) goes deeper then his practise. I would they were even cut Gal. 5. 12. off which trouble you.

The truth is, First, such evill men will not long be Reason. 1 evill alone. Evill men endanger the good; As weeds the corne, or bad humours the bloud, or an infected house the neighbourhood. Nemo errat sibi ipsi, sed demen­tiam spargit in proximos. The Apostle compares them Sen Ep. 94 to Leven, which quickly sowreth the whole Lump. On this ground he adviseth Timothy to shun prophane and 1 Cor. 5. 6. vaine bablings (that is prophane and vaine bablers) for 2 Tim. 2 16, [...]7. they will increase unto more ungodlinesse, and their word will eat as doth a Canker or a Gangrene. This is often gi­ven as a reason why the Iewes might not beare the Ca­naanites. Thou shalt make no Covenant with them nor Exod. 23. 32. 33. with their gods, they shall not dwell in thy Land, lest they make thee sinne against me. And when contrary to this rule they did beare them, the event is answerable to that minatory praediction. They did not destroy the Nations concerning whom the Lord commanded them; but were min­gled Psal. 106. 34, 35, 36. with the heathen (then immediately followes) and learned their works He means not works of Art or Agri­culture, of war or peace; but of false worship and Ido­latry) They served their Idols, which were a snare unto them. It was an ancient heresie of the Pelagians (denying the Aug Tom. 7. lib [...] de pec mer, c. 9. propagation of sin) that all sinne is handed from one to another by example, and taken in by imitation. But it is a too much experienced truth, that sinne is mightily increased and spread by example and imitation. We have seen dangerous, if not destructive errours, and vain superstitions spreading farre and neare, when counte­nanced [Page 39] with the practise, and by the tenets of some in great place. Those opinions and innovations which at first were begun by a few, and hist at by many, grew suddenly into credit with most, and would in time have invaded all.

Secondly, if we beare such, though we could escape Reason. 2 the pollution, yet we shall fall under the guilt of their sins. We sinne in others, while we suffer them to sinne: We commit all the evill which is in our power to hinder, if we hinder it not. Vitia aliorum si feras, facis tua. We become guilty of other mens sinnes, not onely by com­manding, counselling, and approving them; but (if wee may) by not stopping and restraining them. I will judge the house of Eli for ever (saith the Lord) for the iniquity which he knoweth, because his sons made them­selves 1 Sam. 3. 1 [...] vile, and he restrained them not. He gave them fa­therly advice, but he did not use his Fatherly Autho­rity. When Christ cals his people out of Babylon, this Rev. 18. 4. is added as a reason, that ye be not partakers of her sinnes: Which partaking in her sinne, as it notes danger of in­fection, of getting some taint and spots in Babylon: so it notes also danger of contracting some guilt, by not opposing or protesting against the Idolatry there pra­ctised, and heresie there maintained, though they keepe themselves pure from all practise of the one, or mainte­nance of the other. And that,

Thirdly (which is an inevitable consequent of the two Reason. 3 former) if we either way-beare their sinne, we shall likewise beare their punishment. This is joyned as a fur­ther reason of their comming out of Babylon, in the place before cited, that ye receive not of her plagues. And Rev. 18. 4. when the people of God have strength and power, they [Page 40] are as much obliged to cast Babylon out from amongst them, least they be partakers of her plagues: For God will plague Babylon wheresoever he finds her. There is no safe­ty in being near them who are under the curse of God. Escape for thy life (say the Angels to Lot) looke not behind Gen. 19. 17. thee, neither stay thou in all the plaine: Escape to the moun­taine, left thou be consumed. Depart, I pray you, from the tents of these wicked men (saith Moses to the Congre­gation) Num. 16. 26. and touch nothing of theirs, left ye be consumed in all their sinnes. And if there be so much danger in being neare them, what danger is there in bearing them. A com­panion of fooles shall be destroyed. When an overflowing Pro. 13. 20. storme sweeps away the wicked, the taile of it may dash their best neighbours.

Fourthly, when God doth not punish them with the Reason. 4 wicked, he usually punishes them by the wicked. If they are not scourged with them, these become their scourges: Especially, when for feare of trouble we beare them, God (to confute our policies) makes them both our burden and our trouble. Take heed unto your selves (saith Ioshuah to Israel) that ye love the Lord your God: Else, if ye doe in any wise goe backe, and cleave to the remnant of those Nations, even those that remaine among Iosh 23. 11, 12, 13. you, and shall make marriages with them, and goe in unto them, and they to you: Know for a certainty, that the Lord your God will no more drive out any of these Nations from be­fore you; but they shall be snares and traps unto you, and scourges in your sides, and thornes in your eyes, untill you perish from off this good Land, which the Lord your God hath given you. A Text, whose Comment (in a great part) hath lately been made in Ireland; and is written to us in the bloud of many thousands. Of all the evill [Page 41] which hath fallen upon them we may say, this is your bearing with evill. You have borne them, and they have broken you. It is better to learne by other calamities then our owne. And to take Example, then be made One.

Lastly, Not to beare the evill is mercy, not onely to Reason. 5 the good, but to the evill. You cannot be more cruell to them, then in sparing them. The greatest stroake that ever Israel felt from the hand of God was this, Why Isa. 1. 5. should they be stricken any more. Ephraims sorest judge­ment for Idolatry was this, Let him alone. If you would Hos. 5. 17. be a friend to evill men, wound them. A kisse is enmi­ty. Favour and complyance fattens their sinnes, and hardens their hearts, whereas reproofe and punishment may possibly reforme and heale them. It was the wish of that good King; Let the righteous smite me, it shall Ps. 141. 5. be a kindnesse; and let him reprove me, it shall be an excel­lent Oyle, which shall not breake my head. There is no standing still in evill, the best, if let alone, when they doe amisse, will be worse; How bad then will the worst be if they be let alone. And when they are at the worst, it is worst for themselves. Is it not then a kindnesse to smite them? It is alwayes a kindnesse offe­red, though often it be not a kindnesse received: For of many that of Solomon is verified, Though thou shouldst Pro. 27. 22 bray a foole in a morter among wheate with a pestell; yet will not his foolishnesse depart from him. And the Apostle is expresse in a Propheticke threat, Evill men and sedu­cers 2 Tim. [...]. 13. (that is, evill men who are seducers, or among all evill men, especially seducers) shall waxe worse and worse, deceiving and being deceived. They couzen others, and the Devill couzens them. But if these will not receive [Page 42] this kindnesse of smiting (ad correctionem) to amend­ment, it will be a kindnesse, which they cannot put off, to smite them (if they by Law deserve it) ad ruinam, to death. Seeing they as through the patience of God, so through the patience of man in bearing and forbea­ring them, doe but treasure up wrath against the day of Rom. 2. 5. wrath, and the Revelation of the righteous judgement of God. The judgement of many had been (comparative­ly) Light, if they had not been so much borne with. As favour to a murderer often kils a second man, so it often addes a degree of wrath to the second death of the murderer. And this is proportionably true of every evill one we beare, unlesse such repent, they poore soules beare the more for ever.

The point yet is lyable to some Objections from Obj. 1 Scripture, I shall answer two Texts which may also be 1 Cor. 13. 6 a clearing to others.

First, that of the Apostle, Love beareth all things. If all things, then evill things, for many things are e­vill.

I answer, Love is indeed the badge of Christs Dis­ciples, An. 1 the very Genius of the Saints. And love hath broad shoulders, it can beare much, yea love can beare all things, which consist with love; but sin doth not. Love is the fullfilling of the Law, and sin is the trans­gression of the Law, therefore love cannot beare sinne. Gal. 6. 2. Beare one anothers burdens (saith S. Paul to his Galatians) and so fulfill the Law of Christ. Love can beare any thing that concernes the fulfilling of the Law, but if a­nything be a breaking of the Law it cannot beare that. It can beare the infirmities and passions of others, It can beare the afflictions and sufferings of others, it can beare [Page 43] the wrongs and injuries of others against it selfe, but it cannot beare wrongs and injuries done to God.

Secondly, Charity is not contrary to Justice. Wee An. 2 may love the person while we reprove, oppose or pu­nish the offender. God himselfe punisheth where hee loves. Thou wast a God who forgavest them, though thou Psal. 99. 8. tookest vengeance of their inventions. And man may for­give, where he taketh vengeance. It is said, that God suffered (or bore) the manners of the Israelites fourty yeares in the wildernesse. He bare them indeed in the way of much patience, but he did not beare them in a way of the least complyance. For with many of them God was not well pleased, that is, he was exceedingly Act. 13. 18. [...]. 1 Cor. 10. 5 displeased (there is a [...], in the Apostles expression, (as the words following doe evince) For they were over­throwne (or as another place hath it, their carkasse fell) in the wildernesse. Theirs was a great punishment, and therefore Gods was a great displeasure.

Thirdly, Christ is all Love as well as all lovely. He is but Eph. 5. 2. Love Incarnate. And his Love is made the patterne of ours. Walke in Love as Christ hath loved us. Now Iesus Christ though he came into the world with love enough, to beare the sins of every man in the world, and with re­solution to beare the sins of all the Elect: so as to suffer and dye for them; yet he would not beare so much as one sinne of any one man, so as to countenance or com­ply with it. He would not beare Scribes and Pharisees, hypocrites, as full of love as he was. He would not beare buyers and sellers in the Temple, as full of Love as he was, but whipt them out. He would not beare his owne Peter when he spake foolishly, as full of Love as he was, but rebukes him with, Get thee behind me Satan, [Page 44] Mat. 16. 23. Christ in love bore all our sinnes, but he will not beare with any. Doe not out-love your rule, and then beare as much evill as you can.

Lastly, the love of our selves is the measure of our Ans. 4 love to others; Thou shalt love thy neighbour as thy selfe. Mat. 19. 19 Now no man ought so to love himselfe, as to beare his owne sinne-evils. Holy self-love casts the first stone at a mans owne sinne. Therefore it cannot be love to others to beare them in evill. No, the Spirit of God doth interpret that as hatred. Thou shalt not hate thy bro­ther Lev. 19. 17 in thy heart: Thou shalt in any wise rebuke thy neigh­bour, and not suffer sinne upon him. Or (as it is rendred out of the Originall) that thou beare not sinne for him. To oppose evill in thy brother is the best way to doe him good, and thy selfe too.

Secondly, it may be objected, That the Master of Obj. 2 the field not onely forbids his servants to plucke up the Tares, but adds, Let both grow together untill the har­vest. Mat. 13. 30.

I answer first, by that approved Maxime (Scriptura Ans. 1 Parabolica non est Argumentativa) We may not argue from every particular in a Parable, but onely from the Generall Scope of it. The Scope of the Parable is onely this, to shew, that good and bad will be mixt together to the end of the world. Or it shewes what God (out of his Prerogative) will suffer: Not what man (in duty) ought. It holds forth the pleasure of God to us, to which we must submit: Not a patterne, or a rule by which we must walke. God is able if he please, to plucke up at once all the tares and weeds in the world, yet he lets them grow: But this is no warrant for us to let them grow, which are in our lawfull power to pluck up.

Againe, the letter of the Parable is cleare, that he for­bids Ans. 2 onely such a plucking up of Tares, as by which Ver. 29. the wheate must be rooted up also; that is, a totall extirpa­tion: For indeed, if God should at once destroy all wicked men, the very Compages or bands of humane so­ciety would in a moment be dissolved. But we know the plucking up of many wicked ones, is a great advan­tage to the growth of them who are good. So then what­soever justice upon the Tares will help the increase and fruitfulnesse of the wheate, that is not so much as ay­med at in this Parrble. And none but such acts of justice are intended in this Doctrine.

Thirdly, for answer take that excellent rule, given Ans. 3 by a worthy Authour yet living. By the maine truths M. F Rom in his great Oracle. (saith he) found in the whole Scripture, the single and scattered places, which make some shew of disproportion to the whole must be expounded and resolved. Or if the way of reconciling them be doubtfull and difficult (as who can deny, but the infinite wisedome of the Creator, may far exceed all the wisedome of the creature) those places may stand as secrets not understood; but they may not breake in peeces that body of truth, which we finde by joynts fitly and proportionably ioyned together in the body of Scripture. Seeing then the command of God, the practise of all good Kings, Ma­gistrates, Ministers and people, according to their se­verall places, recorded in Scripture, are cleare, that evill persons, as limited and explained, must not be borne. This or the like Texts may not be interpreted against them, but by them. One Scripture often expounds, but never contradicts another.

The point carries in it, first a reproofe and convicti­on Vse. 1 of those who will by no meanes. beare the infirmities Ro. 15 1. [Page 46] of the weake, which in duty they ought, But can well enough beare the iniquity of the strong, which in duty they ought not. If a tender conscience did but scruple a Ceremony, or but stop (it may be) at some of their yester nights dreames, a late upstart Innovation: Such were cast in their opinion presently (and it may be it would not be long before they heard on't) as persons intolerable, as men not to be borne. But as for idle, ig­norant, blinde, covetous Shepheards, these were no bur­then to some, and too much borne by all. As for swea­rers, drunkards, scoffers at that which is Religion in­deed, prophaners of the Lords day, these were no bur­dens, they were the companions or followers of some, and too much borne by all; even there, where they are the greatest burden of all, at the Lords Table. As Neh. 13. 24. for professed Papists, and such as were Popishly affected, Who (like that impure off spring in Nehemiah) spake half in the speech of Ashdod, and could not speake in the Iewes Language, but according to the Language of both people, these were no burdens to some, and too much borne by all the men of that Generation. Yea what discernable paines did some take to make them light enough for all to beare. Had not some studied a complyance and accomodation with Rome? Had they not almost beaten out a middle way? which yet would have proved no better then that broad way which leads to the chambers of everlasting death? What a cry was there by some for peace and unity? And why? Not that Ierusalem might be a City Ps. 122. 3. compacted, or at unity within it selfe, as the Psalmist speakes (which ought to be not onely the prayer, but the earnest endeavour of us all, and is one of the most desireable and comely things in the world) But that [Page 47] Ierusalem and Babylon, Sion and Sodome, might be compa­cted, and at unity one with another. Hence their blending of truth and errour, of superstition and holy worship. Hence their mincing and mangling our Doctrines and Tenets, and handling of controversies as if they hand­led thornes, which they were afraid to touch. Hence their gentle dealing with errour, and speaking Popery so faire. What could all this portend but a hope, yea a designe that at last unrighteousnesse and peace might embrace, that truth and a lye might kisse, that light and darknesse might mingle, that Christ might have com­munion with him, whom our Fathers called Anti­christ? and we beleeve he hath given us no cause to mend his Titles. Gen. 49. 15.

Surely that which was prophecied of Issachar in re­ference to civill burdens, will be the History of such men in reference to spirituall, they crouched betweene two burdens, and bowed their consciences to beare (and were angry with all that bowed not with them) pos­sibly for Issachars reason too (though I judge no mans intentions) because they saw that rest was good, and the Land that it was pleasant. Good Hezekiah once of­fered himselfe to beare any burden of fine or ransome, 2 Kin. 18. 14. that he might purchase his peace with the King of old Babylon, I have offended (saith he) return from mee, that which thou puttest upon me I will beare. We have cause to feare that some men have offered to beare much, and lay downe great prices for the purchase of peace, with the King of new Babylon. It is a good bar­gaine to buy truth with the expence of peace, but it is a miserable, an undoing, a breaking bargaine, to buy peace with the expence or rendering up of any truth; [Page 48] though without question peace is a richer commoditie then should be bangled away upon trifeling niceties, or the crochets of Schoole-men. Such as are properly cal­led, Dissidia Scholarum non Ecclesiarum.

Secondly, this truth wipes off that false and scandalous Vse. 2 aspersion which is so commonly cast in the faces of the best: as if they were the people whom the Psalmist Ps. 68, 30. describes, that delight in warre; as if they were all for troubled waters and the fire of contention, as if they were indeed like Solomons froward man that soweth strife. Yea Pro. 16. 28. some will not feare to fasten that wickednesse upon them, which God by his Propher justly charges upon those Hypocrites, Yee Fast for strife and debate, yee Is. 58. 4. pray for strife, ye preach for strife, ye consult for strife. And what is taken for the occasion of all these hard speeches, which ungodly sinners (as S. Jude speakes) Iud. v. 15. have spoken against them? Nothing but their answe­rablenesse to the duty of this Text, They cannot beare 1 Kin. 18. 17. them that are evill. Elijah was traduced for the Troubler of Israel, only because he could not beare idolatrous Priests and Idol-worship. The Prophet Ieremy was ac­counted a man of strife and a man of contention to the Ier. 15. [...] ▪ whole Earth. A man of strife! there is much in that ex­pression. Christ was called a man of sorrowes, to note the multitude of his sorrowes, or as if he had bin com­pos'd Isa. 53. 3. of all kinds and degrees of sorrow. Antichrist is called a man of sinne, to note him, Merum scelus 2 Thes. 2. 3 (as Beza gives the emphasis of such forms of speaking) a man made up of wickednesse, or evill in the abstract. So when Ieremy was called a man of strife, it sets him forth for a common Barretour, the veriest wrangler in a Country. As if he were another Ismael, his hand a­gainst Gen. 16. 12. [Page 49] every man, and every mans hand against him. And how got he this stile? Only because he could not beare the prophanenesse of some, and the will-worship of o­thers. His service among the Iewes was in this sence like that of Manlius Torquatus among the Romans, who gave it over, saying, Neither can I beare their manners, neither can they beare my government. The Iewes could not beare his plaine dealing and reproofes, neither could he beare their hypocrisie and rebellion. And Ieremy had almost beene like Manlius in giving over upon this ground, Then I said I will not make mention of him, nor speake any more in his name, Chap. 20. 9. But (he recovers himselfe) his word was in mine heart, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Heathens may, but beleevers cannot quite give up their worke, because of the contradiction of sinners. And hence he becomes a man of strife. For in the close of that verse he shewes, that he had avoided all other occasions, I Ier. 15. 10. have neither lent on usury, nor men have lent to me on usury, as if he had said, I kept my selfe exactly within the bounds of my calling, I have not troubled my self or this people with any other matters: I have not en­tangled my selfe in any of the affairs of this life, which 2 Tim. 2. 4. he expresses by the Synecdoche of not lending upon usu­ry: and yet he was a man of contention. On the same termes we have many men of contention at this day. But as it was commanded Ieremy by the Lord in that Chap­ter, ver. 19. so may we say to these for all the clamours of men, Let them returne unto you, but doe not you returne unto them. For, doe they strive against sinne? It is their du­ty. Doe they oppose error? they are called to it. Doe [Page 50] they beat downe superstitious vanities? God com­mands it: Can they not beare evill? It commends them to God: To agree with men thus were to con­spire against Christ. Such peace on Earth is warre with Heaven. And we may answer all men, who would have us quiet with evill, as that Sword did to those who said unto it, O thou Sword of the Lord, how long Ier. 47. 6, 7. will it be ere thou be quiet? put up thy selfe into thy scabbard, rest and be still. How can we be quiet, seeing the Lord hath given us a charge against Askelon, and against the Sea-shore (of Babylon) there he hath appointed us. He hath given all his people a charge against ini­quity, against every evill, there hee hath appointed them. And may this Sword and Bow of all the upright in heart, be like the bow of Jonathan, and the Sword of 2 Sam. 1. 22. Saul, not turning backe nor returning empty, from the blood of sinne-slaine, and from the fat of our mightiest corruptions both in Church and Common-wealth.

Let me therefore close this Doctrine with Exhorta­tion Vse. 3 to all, in your severall places: beare not them that are evill; this impotency is your strength for God, and this impatience your holinesse. Beare not evill in your Governments, in your Families, in your Children, in your Servants, in your friends that are as your owne soules, no, nor in your own souls.

But let this word be to You especially, even to You (of the Great and Honourable Assembly) who are the called of God and the King, and the chosen of this whole Nation. Your great worke for God, for the King, for the whole Nati­on, is, to finde out and take away both things and per­sons which are evill. Let your Acts testifie before Heaven and Earth, that you cannot beare them. It was [Page 57] [...] [Page 58] [...] [Page 51] a noble resolution of the Israelites, who were no sooner informed that their Brethren the children of Reuben and Iosh. 22. 11. the children of Gad, and the halfe Tribe of Manasseh, had built an Altar on the borders of Iordan: but pre­sently they resolve to fight against them. They will not Ver. 12. beare them in this, though their Brethren: the reason was, because as the Morall Law taught but one God, so the Ceremoniall taught but one Altar; and therfore a second was insufferable. And had not their answer V 13, 14. Ver. 21. to the Princes (sent in Embassie) satisfied them (that they meant it not for Sacrifice) doubtlesse they had taken deepe revenge in that quarrell of God. And let me beseech you this day to take up the like resolution, and speedily to execute it against every Altar, yea every thing about Gods worship, whose Authours and abet­ters cannot give as good an account for its beginning, standing and continuance, as those Reubenites did for that. I hope, I have seasonably moved you this day of your Fast to resolve on this. For the Prophet tels us, this is Gods Fast, Is not this the Fast that I have Isa. 58. 6. chosen? To loose the bands of wickednesse, to undoe the heavy burdens, and to let the oppressed goe free, and that yee breake every yoake? Those things then, which are bands of wickednesse, resolve now to loose them, what­soever is a heavy burden resolve to undoe it: when 1 King. 21 9, [...]0. Iejuniorū dies insu­mebantur in reconci­liando Deo, maleficijs tollendu et jure dicen­do Iunius in loc. you are shewed any yoake that is not of Christs ma­king, resolve as in the sight of God this day, to breake it. That so all the bands being loosed, the burdens undone, the yoakes broken, every one that is oppressed may goe free. It was a custome among the Iewes upon the ve­ry day of their Fast to enquire after publike offenders. This was the reason why cursed Iezabel (to put a face [Page 52] of holinesse upon murder) caused a Fast to be pro­claimed, that she might slay innocent Naboath, pre­tending that he had blasphemed God and the King. Change the persons and the president in the maine is very imitable. It is a good part of a Fast-duty, to judge those to stoning (some legall punishment) who doe indeed cast stones of blasphemy either at God or Kings: And so in a proportion to judge any evill doer.

Againe, I exhort to this the removing of evill as the most proper method of doing good. If the body na­turall be distemper'd, it is to little purpose to be at the charge for Cordials and Restoratives, untill the noxi­ous humours be purged and carried away. No man will bring in goodly furniture into his house untill the dust and rubbish be swept up and cast out. I doubt not your approbation (nay, who hath not seene your practise?) of this course for the restoring of the body politicke, and the Adorning of Gods house (his Church) whose house are we, even as many as hold fast the con­fidence Heb. 4. 6. and rejoycing of the hope firme unto the end.

Lastly, I exhort to the removing of these bur­dens, the evils of sinne, least wee provoke God to lay other burdens upon us, more (blessed be his name) then hee hath done yet of the evils of punishment; They that will beare the former burdens, shall beare the latter whether they will or no: Be they persons or Nations. We have heard heretofore such out-cryes against some faithfull Ministers, as Amaziah made at Court, against Amos. The Land is not able to beare all their words. Wee have just cause to feare Amos 7. 1. [Page 53] that the Land will not bee able long to beare all their workes, who made this cry: if they be borne. The burden of Gods wrath will sinke a whole peo­ple together, who are willing to beare the errours and vanities of one another. At least our children may beare the sin of this generation, in bearing their sin, as the children of the Israelites did their Fathers sinne. Of whom God speakes, (Numb. 14. 27.) How long shall I beare this Generation? Your carkasses shall fall in the Wildernesse, v. 32. And your children shall wander in the wildernesse fourty yeares and beare your whore­domes: their Fathers dyed and they carried their Fa­thers sinne fourty yeares, and were so long debarr'd the possession of the promised Canaan. If we should (as they) prove false to Christ, our carkasses may fall and our children may wander (who knowes how long) in a wildernesse of trouble and distraction, bearing this spirituall whoredome of ours, before they shall be admitted to the Canaan of a setled condition.

Therfore (to conclude all) doe not this great, this dangerous evill, The Bearing of them that are, The Bea­ring of that which is evill. Beare not Oppressors and Merchants, rather then Stewards of Justice in the State. Beare not Buyers and Sellers, Money-changers rather then Ministers in the Temple. Beare not the Seates of those who have sold and vext Doves, but have spared Crowes, and admitted uncleane birds to nestle there. Beare not ignorant, idle, Idoll-Shepheards, who feed themselves and not the flocke. Beare not sonnes of Be­lial, who make men abhorre the offerings of the Lord. 1 Sam. 2. 12 17. Beare not prophane Atheists, blasphemous Swearers, swinish Drunkards, filthy Adulterers, bloudy Murthe­rers, [Page 54] false Witnesses in any corner of the Land: Beare not Idolaters, who change the truth of God into a Lye, and Rom. 1. 25 worship the creature more then the Creator (or the creature with the Creator) who is blessed for evermore: Beare not a Graven Image, nor the Maker, nor the Adorer of it; But defile all the Coverings of the Graven Images of Silver, Isa. 30. 22. and the Ornaments of all the molten Images of Gold, cast them away as a menstrous cloth, say unto them, with amigh­ty voice (a voice hath been heard as the voice of many wa­ters already) But say it now with a mighty voice, even the voice of a great thunder) Get ye hence. Beare not superstitious Rev. 14. 2. Innovators, who are all for mixtures in the worship of God: Whose minds are corrupted (and they have a mind to corrupt others) from the simplicity that is in Christ. 2 Cor. 11. 3 The Gospell and the wayes of it are not Simple, as Sim­plicity is opposed to depth of wisedome (for therein is made knowne the manifold wisedome of God) But as sim­plicity Eph. 3. 10. is opposed to mixture: As in Philosophy we distinguish between simple and mixt Bodies: so in Divi­nity we may between simple and mixt Ordinances. Eve­ry thing the more simple (in this sence) it is, the more ex­cellent it is, and more free from corruption: And God who infinitely excels All, is most Simple: He is Ens Sim­plicissimum, Simplicity is his first Attribute. I heare, the Heralds have a rule amongst them, That the most simple Bearing is the most honourable Bearing; Coates full of Devices shew a meane Descent. I am sure the simplest Worship is fullest of Honour. A Religion full of devices could never, nor ever shall prove (it hath often attemp­ted to purchase) a Pedigree from Heaven. Then beare not mixing Innovators. Neither beare the old mixtures, the old Leaven which was left in the first reformation. [Page 55] Take away the names of Baalim (the Remnants of Super­stition) that they may no more be remembred by their Name. Hos. 2. 17. Consider, and consider whether you should beare that, which hath been groaned to you as a burden, by many, by most Petitions from all the Quarters of the Land; I meane plainly, Our present Frame and Constitution of Church-Discipline and Government. But let this come to Tryall. Though Ephesus had not the patience to beare them or those things which were evill; yet Ephesus had the patience to heare and try those who said they were good (though upon the debate it ap­peared) they were not. Thou hast tryed them which say they are Apostles and are not, and hast found them Lyars.

This is the second great worke specified about which Second worke of the Text. that Church laboured and exercised their patience. And should now be discussed, but I will onely hint at those three particulars, which the words hold forth con­cerning such tryals.

First, The necessity of them. None either persons or things, although they pretend divine Authority, ought to be admitted without tryall: For here, such as said they were Apostles were found Lyars. Who, re­membring Eph. 5. 8. 1 Cor. 13. 9. Mat. 24. 24 Acts 20. 29, 30. 2 Pet. 2. 1. 2 Cor. 18, 13, 14. Mat. 24 24 that all men by Nature are darknesse, and that the best are but in part enlightened: That Christ and his Apostles have prophecyed, False Christs and false Apo­stles shall come, and that the worst men shall come in the best shapes, A Devill will transforme himselfe into an Angell of Light: That these false Teachers are many, and that they shall have many Followers, their Art being so exquisite, that it will deceive (if it were possible) the very Elect: Who (I say) taking in these thoughts, will [Page 56] not conclude the necessity of a Tryall, though Ius divi­num be the plea.

Secondly, the words hold forth the justice and equity of such Tryals. Such as pretend divine Authority ought not to be rejected or condemned before Tryall. Thou hast tryed them which say they are Apostles. It is most rea­sonable that so high and sacred a plea as that should be fully heard. Prejudices and suspitions, bare reports and accusations, miscarriages and ill successes cannot single, or all together, beare out the rejection of any thing or person, before Tryall, which claimes by Di­vine right.

Thirdly, the words hold forth the fruit and benefit of such Tryals. Due tryall will quickly discover those who are but pretenders, it will unmaske hypocrites: Thou (having tryed) hast found them lyars. As the Fur­nace to mettall, or the Ballance to coyne, such is due Tryall to men, it will shew what is Drosse, what is Light. I say, due Tryall will shew it: For if you bring a light peece to a false beame, it will returne for cur­rant. Then it must be a due tryall; due for the Nature of it, not a Tryall of Curiosity, but of Sobriety, not of Temp­tation, but of Disquisition. Due also in regard of the Rule it is made by. Not by Tradition, not by Custome, not by Councels, not by that which is usually called Antiquity: Iosh. 9. 4. The torne Garments, and mouldy bread of cunning Gibe­onites, will not prove them come from the far countrey. Some things are so old that they are the worse for it. Like the Gi­beonites bread they mould: Truth doth not so. It is as an­cient as God, and (except the Law of Ceremonies) an­cient, as God is, who never waxeth old. Truth is old, but it waxeth not old; that which doth is ready to vanish [Page 57] away: So the Apostle defines it. Such is the condition Heb. 8. 13. of things that waxe old, and such will their Lot be, they must vanish. Whatsoever truth came from Heaven with Christ, shall never (in it selfe) feele decay. What­soever moulds now, though it be as old as the world, came but from our borders, This World: Heaven is the farre countrey. Therefore the tryall cannot be made by that which is usually called Antiquity: But by that which transcends all humane Antiquity, Customes, Councels and Traditions (though all these may contri­bute some help) The Word of God. That hath enough in 2 Tim. 3. 15, 17. it to make the Man of God perfect; and what can be ad­ded to perfection? That hath enough in it to make all men wise unto salvation. And what any man should doe with wisedome beyound that, I know not.

Ob. If any say, The Word of God is often the thing in Question. The controversie ariseth about the sence of a Text.

I answer (with our learned writers against the Pa­pists) the Scripture is both Text and glosse, and ever hath light in some place to cleare the darkenesse of any other.

There is another rule of tryall given by Christ, which I will but touch also. By their fruits ye shall know them: doe men gather Grapes of Thornes, or Figs Mat. 7. 16. of Thistles. The fruit of Apostleship was by paines in Rom. 1. 13 c. 16. 5. preaching of the Gospell, and readinesse to suffer for the Gospell, to save soules. They cannot be Apostoli­call who preach not, or very seldome, and those who would preach often they hinder. The fruits of Aposto­licall Doctrines and Ordinances, are first the advancing of God in his free Grace, and the abasing of man in re­gard [Page 58] of any Self-sufficiency or Free-will. Rom 14. 17.

Secondly, the setling of unquiet consciences, and the bringing in of assured peace into the soul.

Thirdly, The mortifying of lusts, and the perfecting of holinesse in the feare of God. Those Doctrines or insti­tutions about worship cannot be Apostolicall, which set up mans will, and leave his conscience unsetled. Which give advantage to his Lusts, and leave his Graces un­assisted.

Doe but make serious tryall by these rules, and what­soever saith it is, and is not Apostolicall, will be found a lye. 1 Cor. 3. 13, 14, 15. The benefit of such a tryall is unspeakeable, Truth will get more Lustre, and we can lose nothing but our drosse, our hay and stubble; Our services will find more accep­tation with God, and we shall have more satisfaction in our selves. And if after all your tryals you attaine not what you ought (Mans blindnesse makes this too possi­ble) yet this will be some answer, that you have endea­voured what you can: Whereas not to try at all (as our case stands) were unanswerable. What Apology can it beare, if (as Daniell speaks) after all that is come upon us, we make not our prayer (and improve not our indeavour) Dan 9. 13. that we might turne from our iniquities and understand his truth.

I have but two admonitions in a few words from Third part of the text the third maine branch of this Text. First, doe all these workes for Christs name sake. Otherwise you may doe much good for others, but you shall get nothing (to purpose) by it your selves. Looke to your ends and aymes. They who built Babel did it to get themselves a Gen 11. 4. name; but they who will restore Ierusalem must doe it to get Christ a name. If you labour and have patience, [Page 59] for Christ he is engag'd for your reward; if for your selves, Christ hath said and almost sworne it, Verily you have your reward. There is nothing more miserable then to have our full pay in this world. And yet it is Mat. 6. 2. most certaine that no good we doe, will (redundare in personam) doe us good beyond (if it do so much) unlesse we make God our end. Iehu had a worldly 2 Kin 9. Kingdome for destroying Baals Priests. The most wee can have is a worldly reward of honour, riches or great­nesse, for a good worke done for worldly ends, When ye have that ye have to the utmost worth of it. No man ever made more of such a worke, or ever shall. If we seek our own glory, we shall never enter into Gods. It is a sad thing to doe good with an ill heart.

Secondly, to shut up all, doe and suffer all unto the end; let it be said of you as of Ephesus, you have labou­red and have not fainted. Sincerity is ever accompani­ed with constancy. They who worke for right ends, will worke unto the end. They who seem what they are not Nemo po­testdiú per­sonam fict­am ferre, ficta citò in naturam suam reci­dunt. Sen. Ep Heb. 6. 9. Gal. 6. 9. Rev. 3. 11. will quickly (if they be put to it) cease to be what they seeme. And they who worke by art only, will soone returne to their own nature. But (Honourable and Be­loved) I hope, nay I know better things of you, though I thus speake: only I admonish you (with all humble­nesse) in the Apostles language, Be not weary in well­doing, for in due season you shall reape, if you faint not. Or in the words of Christ to the Philadelphian Angell, hold fast, let no man take your crowne. It is constancy which sets the crowne upon the head of every action. If at any time any of your spirits begin to faint (as who may not have a qualme) then let me bespeake such a one as he Prophet doth almost fainting Israel. Hast thou Isa. 40. 18. [Page 60] not knowne? Hast thou not heard, that the everlasting God, the Lord the Creatour of the ends of the Earth fainteth not, neither is weary. If you say, what's that to me? though God who is omnipotent faint not, yet I who am but weakenesse, may. No, while God hath strength hee who workes for God cannot utterly want it. For (as it followes) He giveth power to the faint, and to them Ver. 29. that have no might, he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall (the greatest strength and vigour of naturall Ver. 30. abilities is weaknesse and infirmity without God) But they who wait upon the Lord, shall renew their strength, Ver. 31. they shall mount up with wings as Eagles; they shall run and not be weary, they shall walke and not faint. Christ who gives you worke, will also give you strength. As it is your duty not to faint, so it is his promise that you shall not. What a Master doe we serve? who helps us Ioh. 15. 3. to do his businesse, and then payes us for doing it, who workes so in us, as if we did nothing, and then rewards us so, as if we had done all. To him who gives all both strength and reward, both Grace and Glory, be all strength ascribed and Glory given, for ever, Amen.