IT is an undeniable Demonstration of the ab­solute Perfection of the Divine Being, and among other things, of his Essential Holi­ness, That on the one hand, he loveth the righteous, and looketh with Complacency upon the upright, Psa. 11.7.146.8. and on the other hand, he is of purer Eyes, than to behold Ini­quity; nay, he hateth all the workers of Iniquity, Hab. 1.13. Psa. 5.5.

God standeth in need of nothing out of himself, (being Perfection it self) to make him happy, or to add to his Joy and Pleasure; yet he is pleased to delight himself with the derided and imperfect Holiness of his Creatures. He is pleased with the rude Draughts of his own Image, and taketh Complacency to magnifie himself, his Justice, Holiness and Mercy, in the way of Righteousness.

But he cannot deny himself, whatever Sinners do; nor is he a God, whatever sinners think, that hath pleasure in wickedness. No, he is Holy and Just; Evil dwelleth not with him, neither shall the foolish stand in his sight. His essential Righteousness is such, that as he loveth Righte­ousness and the Righteous, so he hateth Wicked­ness, and the wicked as such.

All this is undeniable from the due Considera­tion of the divine Perfections, from the Revela­tion of God's Will contained in the Scriptures, from his Approbation and Commendation of the Righteous, and his Displeasure, and declared Ab­horrence of the ungodly; and finally, from the great rewards laid up in store for the one, and the heavy Judgements threatned to, and infalli­bly inflicted on the other.

From all we may see, how tender God is of, and zealous for his own glory. And that it is in his will and pleasure, That rational Beings, es­pecially such as espouse Religion and Christiani­ty, should herein resemble and imitate him, you may learn, (amidst other things) from the words of the Text; the Commendation of the Angel of the Church at Ephesus, I know thy Works, and thy Labour, and thy Patience; and how thou canst not bear them which are evil.

There are many things commended in this An­gel and Church; but that which I shall confine my self to at present, is, that part of the lauda­ble Character, which respects a Zeal against Sinners as such, And how thou canst not bear them which are evil.

In speaking to which Words, I shall meddle no further with the Context, than I judge abso­lutely necessary, to shew the Connection and De­pendence. Let me only put you in mind, that valuable Interpreters look upon these seven Churches of Asia, (to which you find Epistles di­rected in this and the following Chapter) as typi­cal of the state of the Church, from the Infancy [Page 7]of Christianity to the end of the World. And if so, then each Church, or the Church in its several Periods, may learn from these Epistles, what is of the greatest Concern, with respect to Faith and Manners; more especially, what with relation to Mens Actions is praise-worthy and rewardable, and what reproveable and liable to a Divine Censure.

This being premised, let us hasten to the words which are a part of the Commendation of the Angel, and Church of Ephesus. I shall not enter upon the dispute, whether the Term Angel is to be taken for any particular, superiour Minister, in this and the other Churches; or collectively, for all the Ministers in them. It shall suffice at present, to acquaint you, that the word [...], signifieth no more than a Messenger; and this is common to all Ministers to be God's Messengers.

Now the Character of this Messenger or Mes­sengers, and probably of that Church, whose Angel or Angels he or they were, is as follow­eth, I know thy Works, and thy Labour, and thy Patience, And how thou canst not bear them which are evil, and so forth. Tho' it is one Branch of this Character, I design to insist upon; yet, because of the coherence, I must briefly consider the Verse from the Beginning, I know thy works, &c.

Here you have, 1st. The Person speaking: I, He that holdeth the seven Stars in his right hand, who walketh in the midst of the seven golden Candlesticks; as in the preceding Verse. This was Jesus Christ the [...] [Page 8]find by consulting the first Chapter throughout. The Person is expressed in your Translation, but in the original couched or implyed in the verb [...]. 2dly. What is affirmed of him, I know thy Works, and thy Labour, &c. I know. Now this Knowledge may have different Acceptations, as it respects Works in general, or such as are good or bad in particular.

I. As it respects Works in general, it signifieth Christ's Omnisciency: And so the meaning of the Phrase, I know thy Works, (which we have in the Front of every one of the seven Epistles) I say, the meaning will be, That Jesus Christ had a full Knowledge or Comprehension of all the Works of this Angel or Church, whether good or evil; and so of all the others: Nothing was hid from him. And this was a manifest Proof, 1st. Of his Divinity, and consequently that his Know­ledge was omniscience, and his Testimony be­yond all exception. 2dly. That the greatest Fear and Reverence were due to him, as the Searcher of Hearts, and Witness of all Actions: But then,

II. As the Knowledge of Christ respects parti­cular good Works, it signifies not only Omnisci­ence and a full Comprehension, but an Approba­tion and Commendation; and so the Word is to be taken in this Verse. Christ not only knew, but he approved and commended at large the Works of the Angel and Church of Ephesus. Therefore it follows, that they were good and praise-worthy; for the Holy and Just one, tho' [...] things, approveth or commendeth [Page]nothing but what is approveable and commenda­ble.

III. As the Knowledge of Christ respects par­ticular evil works, it signifieth Omniscience to­gether with Aversation: As he knows, delights in, approves and encourages good works; so he knows, hates and witnesseth against those works that are evil. As all things are naked before him, so of all Men in general, and of the good and bad in particular; he can say, I know thy Works. And as the Works are good or bad, so he approveth or disliketh them, so he commends or reproves; I may say, so he rewardeth or punisheth the Workers.

3. What is approved and commended in this Angel and Church; and indeed, approveable and commendable in any other, either Church, Angel or Christian, according to his respective capaci­ty. Good works in general, and labour, pati­ence, and a zeal and warmth for God, and against Sinners as such, in particular. I know thy Works, and thy Labour, and thy Patience; and how thou canst not bear them which are evil. That by Works here, we are to understand good Works, appears by the following particular induction; thy Labour, thy Patience; and how thou canst not bear them which are evil, and so forth. One commendable branch whereof was, 1. Labour, that is, an active endea­vour and diligence to propagate the Gospel. 2. Another was Patience in suffering, or in bearing the Cross for the Gospel. Some think, There is here a Hendiadys; and that thy Labour, and thy Pa­tience, signifieth only thy Patience in Labour: [Page] [...]. But this makes no diffe­rence, both Senses level at the same Scope. The 3d. part of the commendable Character, & what we are now to speak to, followeth: And how thou canst not bear them which are evil. I know, that is, I approve, how thou canst not bear them which are evil. So the Context will warrant us to under­stand it. I know how thou canst not — Now it may be said of one that he cannot do, not only that which exceedeth his natural Power, but what he cannot do without Reluctancy, Abhor­rence, or with any Delight or Pleasure. So here, Thou canst bear, that is, Thou canst not patiently bear: Or, it is a great grief and trouble to thee to bear: It is against thy Mind and Heart, or such a thing as thou canst with pa­tience endure. Them which are evil, that is, scandalous Sinners; Persons erroneous in Judg­ment, or lewd and wicked in Life and Coversati­on. So the stream of Interpreters run, Grot. Cluv. Med. Par. Now, what is approved & com­mended; and is indeed, approveable & commen­ble in all Christian Churches, Kingdoms, Com­monwealths, and particular Christians in their several Spheres, is a Zeal and Warmth for God and Religion, and against Sin and Sinners as such. I know, how thou canst not bear them which are evil.

From the words thus considered and opened, I shall lay down this position, as a foundation to build upon.

Doct. It is not only a laudable Character, but the indispensable Duty of all Christians, especial­ly of such as are intrusted with Government in a [Page]Christian Church, Kingdom or Commonwealth, to discover a Zeal for God, and a Holy Indigna­tion against Sinners as such. I know, how thou canst not bear them which are evil.

To illustrate and confirm this Position, (so self evident and agreeable to Scripture in all its parts, and the Character and Practice of the greatest Saints and Reformers) I shall take the following particulars under consideration; or shew,

1. What is implyed in that Zeal for God, and Holy Indignation against Sinners as such, set forth in the Text by not being able to bear them which are evil. 2. That such a Zeal is not only com­mendable, but the Duty of all Christians; espe­cially of Christian Rulers, whether Civil or Eccle­siastical. 3. What means are to be used in or­der to the Consciencious performance of this Du­ty; or the discovery of a Zeal for God, and a Holy Indignation against Sinners as such.

These particulars contain the Substance of the Doctrine; and will, if duly handled, give you the Scope and drift of the Text. I shall therefore hasten to their Consideration, and that in order to a practical Application of the whole: Thou canst not bear—

1. Then consider we what is implyed in that Zeal for God, and Holy Indignation against Sin­ners as such, set forth here by not being able to bear them which are evil; or such as are erroneous in Judgment, or prophane and wicked in their Lives. Thou canst not, &c. This implys, 1. A great concern for the Glory of God, and the Ad­vancement of his Kingdom in the World: Or [Page 12]which is the same, a valiant appearance for the Truth, and the Honour and Glory of God. The Glory of God is sullied and underminded, and his Kingdom overthrown by the prophaneness and licentiousness of Sinners, as far as in them lies. Such Sinners in their works deny his Being, and reject his Government. In their Works they deny him. Tit. 1.16. They say in their Hearts, There is no God. Psal. 14.1. They deny him Honour and Obedience, tho' he is their rightful Lord. They will not have him to Reign over them; nay, they War against Him. Now, who hath any concern for Gods Glory, or Kingdom, but must discover his Zeal, and a Holy Indignation against such Sinners? What should be so dear to a Chri­stian, as the Glory of God, & the honour and ad­vancement of his Kingdom? Do not I hate them, O Lord, that hate thee? And am not I grieved with them that rise up against thee? Ps. 139.21. The Glory of God is the end of our being. It deserves the slow­er and strength of our Affections: We are taught to give it the preference in our Devotions: And we are to seek it in the first place in all our Acti­ons. It naturally follows then, That we should be greatly concerned for it; and consequently filled with the greatest Indignation against the inva­ders thereof. God's Enemies as such ought to be ours also: And nothing more discovers our Love to God, than that we cannot bear them which are evil; that is, them that are ungodly and enemies to him.

2. A real hatred and abhorrence of Sin. The Wicked, Ungodly and Prophane are hateful, not [Page 13]as Men, but as Sinners and Rebels against their Maker. And what maketh them hateful unto God, should make them unsufferable to all that bear his Image. He that really hateth the Sin, will never indulge and cherish the Sinner. I will not know a wicked Person, saith the Holy David, Psal. 101.4. He that worketh deceit, shall not dwell in my House. I will early destroy all the Wicked of the Land, that I may cut off all wicked doers from the City of the Lord, ver. 7. and 8. ibid. Thus a gracious Soul in his respective capacity, whether a private Person, Magistrate or Minister, cannot bear them which are evil. According to his abhor­rence of Sin, his Indignation manifests it self a­gainst the Sinner; either by a seasonable reproof, a withdrawing from his Society, a refusal to com­ply with him, some testimony of dislike, or bring­ing the Offender to Justice, by shame or punish­ment. Thus a Holy Indignation against Sinners as such, discovers the cursed nature of Sin, and how hateful it is to a gracious Soul. And e contra, a connivance at the Sinner, argues some respect unto the Sin. It was Jehosaphat's foul blot and blackest spot, that he loved them that hated the Lord. 2 Chro. 19.2. shouldest thou help the ungod­ly, and love them that hate the Lord? Therfeore is wrath upon thee from before the Lord.

3. All lawful endeavours to reform, or in case of obstinacy to restrain Sinners in their courses: Who would not desire and endeavour the Refor­mation of Sinners, if possible? Under the old and severest dispensation, the very Cities to be de­stroyed, had first peace proclaimed to them. If [Page 14]there is the least hope of Reformation, by [...] ­hortation, Reproof or otherwise; how happily are such endeavours used? He that turneth a Sin­ner from the evil of his way, saveth a Soul from Hell. And to this end we should neither spare our prayers, nor our most earnest endeavours, every one in his place and Station. But if this will not do, as we regard God's Honour, our own Duty, the good of Sinners, or the happiness of Mankind, we must labour to restrain and suppress growing wickedness, every one according to his place and station: For no plague so spreading and dange­rous as Sin: No evil so threatning to the private and publick; to Families, Churches and King­doms. It is a cursed and bitter root, the reproach of any People, an Evil attended with dreadful consequences and effects. It therefore highly con­cerns every one to endeavour to restrain the course and spreading thereof. This should be the great care and work of Masters in their Fami­lies, of Ministers in the Churches, of Magistrates in the Commonwealth, and of all Persons in their several places. And how much good might be done, if all did joyn hand in hand in this Work? Then should we glory not in the empty Name of the Reformed, but in a happy Reformation. The plague would stop, and Sinners would appear as Theeves and Robbers, were they on all hands pursued with the hue and cry. When all in their several places set up their standard against Wick­edness and prophaneness, when Ministers use a­right the Keys of Doctrine and Discipline, and live down Sin; when Christians testify against, [Page 15]and arraign it on all occasions; and Magistrates are a terrour to evil works; and as Ministers of God and Divinely appointed Revengers exe­cute Wrath upon incorrigible Sinners and evil Doers: Then there may be some hope of a Re­formation; then may it be said of all, That they are Zealous for God, Valiant for the Truth, and Active to restrain and stop the torrent of growing Wickedness: Or as it is in the Text, that they cannot bear them which are evil.

Who but such as delight in devastations can stand unconcerned to see a devouring Fire, spread and consume all before it? In such a case, what hands are at work? What endeavours used? All bring their Buckets and offer their Service. And is not the danger as great, or greater, when Sin breaks in upon a Land as a Flood? When it runs as Lightning, and kills like the Plague? When it spreads as a Gangrene, and eats like a Cancer? In a word, when Iniquity abounds, and the num­ber of Sinners is daily increased, Who should not then stand in the Gap, and appear for God? Who should not endeavour to bind up the hands of Self-murtherers, and to restrain the course of such Sinners, as are not only thorns and briers in the sides of the Church, but a plague unto the World? Surely when Sinners turn obstinate and resolute against Reformation, 'tis high time for such as fear God to appear for him, and manifest a Zeal for his Glory. And should they not, considering how good their Cause is, be as active for God, as others are or can be for the Devil? Methinks all Christians should be ambi­tious [Page 16]of the Character of the Text, Thou canst not bear them which are evil.

Thus a true zeal for God, discovers not only a Concern for his Glory, and a Hatred of Sin, but stirs up to all lawful and possible Endeavours to reform or restrain Sinners in their wicked Courses. So much at least is emplyed in not being able to bear them which are evil.

II. Consider we, That such a zeal is not only com­mendable, but the Duty of all Christians; espe­cially of Christian Rulers, whether Civil or Eccle­siastical. All Christians in general, in their se­veral places, are bound by their allegiance, to declare their Love and Loyalty to God, and their hatred of his Enemies, It is good to be zea­lously affected always in a good thing, Gal. 4.18. And what better thing than the pursuing of Gods Glory in the reformation of Sinners: Moreover, this zeal for God, is one of the Effects and Dis­coveries of true Repentance, or a godly Sorrow, 2 Cor. 7.11. Yea, what zeal? It is a Frame most contrary to a lukewarm and Laodicean Spirit, than which nothing is more hateful unto God: And therefore, Sinners of such a temper, are cal­led to this, instead of all other Duties; and that, because indeed a pious and regular Zeal leads to all other holy Performances. Rev. 3.19, Be zea­lous therefore.

This was that which made Phinehas famous to all Generations, and gained him the Covenant of an everlasting Priest-hood: He was zealous for his God, and against these bold Sinners Zimri and Cosbi, Numb. 25. verse 8, 15. This seems [Page 17]to have been Elijah's Boast, or matter of glory­ing; he pleads it twice before God in a Breath; I have been very jealous, (surely it was his Zeal that made him so) for the Lord God of Hosts; for the Children of Israel have forsaken thy Covenant, 1 Kings 19. ver. 10, 14. This was that which gained the highest Character from the Spirit of God to David, Asa, Jehosaphat, Hezekiah and Josiah, above all other Kings; they zealously ad­vanced a Reformation. This is the great Glory of the promoters of Reformation in any and all Ages; and an Argument of the greatest since­rity and faithfulness in Gods Service. It is what the Religious Nehemiah (and the same may be said of other Reformers) took much comfort in, in his Reflections upon, and Examination of his former Life. Remember me, O God, (saith he) when he had been reforming and cleansing the People, and manifesting his zeal against the prophanation of the Sabbath. Nehem. 13.31. What shall I say? It was one of the great and crying sins of Judah; and what forced such floods of tears from the fervent Prophet Jeremiah, That the people bent their tongues for lies, but were not valiant for the truth upon the Earth, Jer. 9.3. Surely then to be zealous for God, is a duty in­cumbent upon all, high and low, that espouse the interest of God and Religion.

But that Christian Rulers, whether Civil or Ecclesiastical, should more especially discover a zeal for God, and the reformation of Sinners; that they should in their respective places, en­deavour to cast off all evil doers from the City [Page 18]of the Lord; will further appear by considering, that,

I. Their function and places call them to ap­pear in a more eminent manner for God. Such are God's mouth unto, and his representatives a­mong the people: God hath raised them unto ho­nour above others, and invested them with Power and Authority, in order to instruct, rule, reform and punish Sinners. It is their work, & the very design of their office, to stop the current of Prophaneness, to promote Righteousness, to dis­countenance Sin, and maintain the power of God­liness.

Therefore they are to lay themselves out for God. The Minister to reprove, rebuke, exhort with all Authority: And the Magistrate to main­tain justice and good order, and to distribute re­wards and punishments: For he is the Minister of God, a Revenger to execute Wrath upon him that doth evil. Hence it is, he is said not to bear the Sword in vain, Rom. 13.4. Let such Rulers consider the great end of Providence, in calling them to Authority over and above others; and they need no more to discover or prompt them to their duty to be zealous for that God, by whom they rule, and to whom they must be accounta­ble, for the faithful discharge of their places: For to bear patiently them which are evil, to en­courage or connive at Sinners; what is it, but to contradict the end and great design of their Of­fice?

II. By not opposing and appearing zealously against spreading wickedness, they involve them­selves [Page]in the guilt of the abominations and sins committed in the places where they Live and bear Rule. Malum qui non prohibet cum potest, Jubet; saith the Moralist; he that suffereth Sin to be committed, when it is in his power to hinder it, is equally guilty with the acter: And the guilt is so much the greater as any is in authority or power to do God Service. A Ministers People, is in a manner his Family; and a People within a Magistrates Juridiction, is his also. If it is in their power therefore to command good order, and reform the one or the other, and they do it not; what is this but to encourage sinners in their wickedness? Is it not to become publick Patrons of Sin, and consequently to contract publick Guilt? Elie's great Sin was, that when his Sons made themselves vile, he restrained them not. Therefore saith the Lord, I will Judge his House for ever, 1. Sam. 3.13 how far this concerneth all in Authority, who also are Fathers in their se­veral places, let them consider. I am sure, he payed dear for his negligence, and it is recor­ded for admonition to others.

III. Much may be done to restrain growing Impiety, and prevent impending Judgments, when Men in authority perform the duty of their places. Sinners are greatly discouraged when they see others brought to shame or punishment, and that there is no transgressing with Impunity. The zeal of two such Witnesses, as a Religious Magistracy and Ministry, doth not only torment, but terrify the boldest Sons of Belial. And for encouragement, Acts of Justice are a Sacrifice [Page]acceptable unto God, and sometimes as an atone­ment for the most crying Sins; as in the case of Phinehas. But supposing a People incorrigible and equally regardless of the Authority of reli­gious Magistrates and Ministers, (which is the saddest case, & the worst that can be supposed) yet what comfort will it prove unto such Rulers that they have done their duty? It is not of them that Sin groweth, or Sinners multiply? They stood in the Gap, and their great Affliction was, that the Sons of Belial were too hard for them. But however, as faithful Witnesses, and in some sense Martyrs, they shall have their Souls for a prey. God is not unfaithful to forget their la­bour and zeal for his Glory.

IV. A hatred of Sinners, & a restraint of Pro­phaneness makes Rulers a publick blessing unto any People. By righteousness a Nation is exal­ted, and Sin is not only a reproach, but a sore and threatning evil. Then it is, The wicked walk on every side, when vile Men are exalted Psal. 12.8. Then sinners multiply, and sin appears bare faced: And the consequence is, such Rulers are a visible Judgment, and a Curse upon the People: They are given in wrath and not in mercy. On the contrary, religious Rulers are a publick Blessing, as pillars on which the happi­ness of a People stands firm and unshaken. The Earth and all the Inhabitants thereof are dissolved; I bear up the Pillars thereof, (saith the royal Psal­mist) Psal. 75.3. Were it not for Government, all things would soon come to ruin and dissoluti­on: Not only the throne, but the happiness of [Page]Mankind is established by Righteousness. Blessed art thou, O Lord, When thy King is the Son of Nobles, and thy Princes eat in due Season, Eccles. 10.17. That is, when the Rulers are Religious, then these Mountains bring peace, quietness, hap­piness, and many blessings unto the People. Piety and Righteousness are always attended with ma­ny other blessings. Happy is that Land where Ministers are burning and shining Lights, and the Magistrates Peace and Righteousness! It were an easie matter to prosecute this Argument. God commandeth Rulers to strengthen the hands of the Righteous, and be a terror to all work­ers of Iniquity. He encourageth them in their duty, and engageth himself for their safety and reward: He placeth them in the most honourable post to carry on the work of Reformation, and advance his Kingdom: He intrusteth them with the execution of his Laws, and the cure of Souls: He superviseth how they use their Authority for him: He commends their zeal, and frequently and visibly punisheth their negligence, and so forth. All these heads might be largely spoken to, but I shall stop: From what hath been said, I humbly suppose, it is the plain and undeniable duty of all Rulers, Civil and Ecclesiastical, to dis­cover a Zeal for God, and the Reformation of Sinners. But lest the time should fail, I pro­ceed to shew.

III. What means are to be used in order to the consciencious Performance of this Duty of discovering a Zeal for God, and a Holy Indigna­tion against Sinners as such, Thou canst not bear, [Page]&c. I acknowledge, that notwithstanding all means that can be used by men, and even by reli­gious Magistrates and Ministers, it will be found difficult to carry on a Reformation; especially when sinful Habits are rooted, and Sinners hard­ned in a great measure through a custom of sin­ning, a general Example, worldly Advantages, the Encouragement of the times, or the Prejudice of a prophane Education. In such Circumstan­ces, Reformers must expect to meet with great Opposition, and many Discouragements. As they cannot bear them which are evil, so Sinners can as little bear a Restraint, and coming under the Power of Religion: They love their Lusts better than their Souls, and nothing enrages them more than, to be forced to cut off their right Hands, and pluck out their right Eyes. And (alas!) such is the Corruption of depraved Nature, that not a few, whose Examples have a great Influence, set up as Champions for, and Patrons of Sin and Prophaneness. All this must be own'd, and is matter of Lamentation. But yet notwithstanding, such as fear God, must not be discouraged, or neglect their Duty, Via Vir­tutis ardua est, sed jucunda. The way of vertue is strait and uneasy, but yet the pleasure of the Duty surmounts all Difficulties. And if it is the Duty of all in their places, and especially of Ru­lers, Civil and Ecclesiastical, to discover a zeal for God, and a Holy Indignation against Sinners as such, (as you have heard it is) Then is it their Duty also to use all lawful means, appointed for the Reformation of Sinners.

And the first that I would recommend to all in general, is a personal Reformation. By the Blessing of God, this will prove a powerful and convincing Argument. I am sure, it is most im­probable, that they should prove Instrumental to reform others, that take a sinful Latitude them­selves. Such do but harden Sinners in their wickedness, even, when they plead most zealous­ly for a Reformation. They that would reform others must lead the Way. They must begin first at home, and discover their Sincerity, Zeal and Authority, in the Reformation of themselves and their Families, or such as have any Depen­dence upon them: Then may they appear boldly for God abroad, and none to make them asha­med; otherwise they must expect to hear, Me­dice cura teipsum.

More especially the religious, Example of Chri­stian Rulers, Magistrates and Ministers, will be found to have great Influence, Regis ad exemplar totus componitur Orbis. The same holds true of suborninate Rulers in their places. The Experi­ence of all Ages affords us sufficient Proof hereof. We read not of any Holy Magistrate or Minister, but hath done something, nay, much good in his place; or of any bad ones, but have done much hurt. Examples are of greater Force than Pre­cepts. They have a strong Influence and a secret power over the Consciences and Minds of Men. Where they are good, they make Sinners their own Accusers and Judges. He that is impartial, watchful and severe over himself, hath great au­thority when he reproveth sin in others. And if [Page 24]they are not hardned, he is most likely to pre­vail with them.

But to think, that God will honour any one to reform others, that hateth to be reformed himself, is next to the expecting a Miracle in the most unlikely way. What recommended the Christian Religion in all ages, was next unto the Grace of God, that the Propagators thereof led the most innocent and holy Lives themselves, Non magna loquimur, sed vivimus. Our good Ex­amples will call loudly to Sinners, if we say lit­tle or nothing. And it is a most certain Discovery of a zeal for God, and a holy Indignation against sin, when we dare not allow it in our selves.

A 2d. mean is, To manifest our Hatred of Sin, and our religious Displeasure with Sinners, on all occasions. They have but little zeal for God, or love to Him, that smile upon sin, or cherish Sinners in their Wickedness. It is fit the world should know, (as well as God and our own Con­sciences) that we look upon sin, as a sore & ma­lignant Evil, an Affront to God, and a Rebelli­on against his Law; and on Sinners, as enemies to the righteous Government of the World. And if so, how can we but frown upon the one, and testifie and declare against the other? A froward Heart shall depart from me, I will not know a wicked Person, Psal. 101.4.

If Sin & Sinners have not our Hearts, it savours of Hypocrisy to favour them with our Counte­nance. And it excuseth not here, (how common and plausible soever the Objection, or rather Pre­ [...]) That Sinners are above us in quality, [Page]or such as may not regard our Dislike of their Ways; nay, that will sin the more, to add to our Displeasure.

I say, this excuseth not the neglect of our du­ty, for we are bound to testify, (at least so far for God) that Sinners of what Rank soever may know, that we dare not sin at their rate. And this may be done several ways, either by silence, by a gentle reproof, by discovering some dissatis­faction, by bearing our testimony, by removing from, or avoiding the Society of Sinners, and so forth: And all this without venturing on the Cross, further than we are commanded to do, & what I humbly suppose is the duty of all in gene­ral, that would appear to have any zeal for God, or his Kingdom. But if the Laws of a Land allow it, I think we ought to go yet further; even so far as to arraign Sin, and bring incorrigible Sin­ners to shame or due Punishment by our testimo­ny, if no other private Methods are like to re­claim them. Our Faithfulness to God and his Interest, calls for no less at our Hands, what In­conveniencies soever seem to attend the Perfor­mance of our Duty. It argues too much, either of a mean or carnal spirit, to consult here with Flesh and Blood, or to be swayed by Interest, Custom, or Example. We are to do our duty, and trust our God. Whatsoever deserveth our Hatred and Displeasure, therefore ought not to have our Connivance, far less our Countenance and Encouragement.

A 3d. mean is, Earnest Prayer to God, and Humiliation for the sins of the Place and Land [Page]where we live. They discover but little zeal for God's Glory and Kingdom, or concern for the danger of impenitent Sinners, that live se­curely, and restrain prayer in a time of great Provocation. What! a zeal for God, and yet not lament and bewail his Dishonour? Any zeal for, or regard to an angry, provoked God, and yet not pray unto him! Any Pity to, or con­cern for endangered and self-destroying Sinners, and yet not lift up a Petition for them! How inconsistent are these things? Methinks, if nei­ther the Honour of God, (of all others the most powerful Motive) or Pity unto Sinners, incite and awake us to Prayer and Humiliation, in a time of great Provocation, our own Danger should do it; which we may see, when we read, that they only escape, and are marked, and sea­led in the Day of God's Visitation, that sigh and cry for all the Abominations that be done where they live, Ezek. 9.4.

It is possible, that all our Zeal and Endeavours cannot put a stop to the strong current of Pro­phaneness. But this calls us so much the more to Humiliation and Prayer. And this we are called to, and can do. We can bewail that which we cannot amend. We can humble and afflict our selves, and wrestle with God by Pray­er, when there is no hope to prevail with Sin­ners. And what can we do less than mourn over the Violation of God's holy Law, and the Folly, Madness, and Danger of Sinners, that hasten their own ruine, and the Judgement of the Lard wherein they live? Surely, our Zeal, if we have [Page 27]any, will bring us to our Knees; and if we can­not bear them which are evil; yet, as they are Men, Charity calls us to lift up our Prayer to God for them. If not for their Reformation, (supposing they are incorrigible) yet for the averting of God's Wrath and Judgement, under which the righteous also may groan and suffer with them.

Hitherto I have offered nothing, but what I think binds all Christians in general, that would manifest any zeal for God. But since, not only all Christians as such, are bound to discover a zeal for God, but Christian Rulers, Civil and Eccle­siastical, in a more especial Manner; therefore I think I am called, to touch also at the means to be used by them as such. And,

I. As to civil Rulers or Magistrates, Their Zeal for God, Order, and the Advancement of Reformation, (the great End of their Authority and Power) should methinks make them Lovers of those that are good, and a terrour to the evil. Such in their several Places, whether supreme or subordinate, are God's Ministers, and in a Chri­stian Common-wealth, intrusted with the Exe­cution of the Laws of God and the Land. The Law is equally a Protection, and Rule to them in the way of their Duty, They are God's Ordinance for good, and to execute Wrath upon him that doth evil, Rom. 13.1, 2, 3. If then they have any zeal for God, any regard to Justice, any sense of their own Duty, or any Dislike of, or Dis­pleasure against those which are evil, They must look to it, that the Laws be not broken or con­demned. [Page 28]God's Laws are holy & unalterable, & civil Constitutions grounded upon them, are ne­cessary and binding, and of great Force, because of their Correspondency, and Agreement with the former. Now what good Magistrate can suffer both to be trampled underfoot? The highest Powers (with the supreme Magistrate, where there is any) makes Laws in order to be inviolably observed, and not broken at will, or set at nought. And subordinate Rulers are ap­pointed for, and generally intrusted with their Execution. If the former be good Men them­selves, the Laws they make are so in like man­ner. And if the latter are such as do their Du­ty, then the Laws have all their Force. And is not this the great End and Design of Magistracy?

Wicked Men fail not to shew and manifest their zeal. If placed in Authority, they care­fully look to it, that such as the Statutes of Omri were, be kept, that the Hands of Sinners be strengthned, and so forth. Woeful Experience attests this. And should not Christian Rulers then, and such as would be accounted good Men, and a Blessing to their Country, shew their zeal in seeing good Laws put in Execution, and en­couraging such as fear God? It is their place to weild the Sword of Justice, to strengthen the Hands of the righteous, to discourage Sin by Authority, and to bring obstinate Offenders and Transgressors to Punishment.

If they fail herein, they defeat the End of Government, they enervate the Laws, & strength­en the Hands of Sinners. What shall I say? It [Page 29]is by their Faithfulness and Zeal, that they be­come publick Blessings, that they gain respect with God, and good Men, that they credit and strengthen the Laws wherewith they are intru­sted; and in fine, are in any probability to pro­mote the Reformation of Sinners, or hinder the spreading of Impiety and Prophaneness.

On the contrary, their Indifferency or Partia­lity makes them a publick Nuisance, Judgement and Curse. How then doth it concern them, to discover a zeal for God, and by their own Example, and the due Exercise of their Authori­ty to give force unto the Laws, the Execution of which they are intrusted with? Thus they ap­pear at once to be good Men, and good Rulers, and may by God's Blessing do much to destroy the Miseries, and stop the current of Prophane­ness.

II. As to Ecclesiastical Rulers or Ministers; such are to discover their Zeal, and answer the End of their Office, by the right use of the Sword of the Spirit, which is the word of God. Their great Work is to use this Sword, so as to reach the Consciences of Sinners.

Of all Men they should be [...], haters & discouragers of them which are evil: Not that any outward coercive power belongs to them, or that any pretended zeal can warrant them to move out of their own spiritual sphere. No, their Weapons should not be Carnal, but Spiritual; And their Zeal for God and Charity to Souls sufficiently discovers it self in the consciencious discharge of their Ministerial Office. This the [Page 30]Apostle Paul summs up in a few words, 2 Tim. 4.2. Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine. And this one rule observed, with a holy life, and the exercise of that discipline against Offenders that the Scriptures Warrant, will be a sufficient and practical proof, that they cannot bear them which are evil.

These Rulers are, its true, to be meek and gen­tle to all, but their meekness is so to be tempered with zeal, that they appear not in the least to connive at Sin, far less encourage it, and strength­en the hands of Sinners.

Then they are faithful Witnesses, and Cham­pions for the Kingdom of God, when they can­not bear them which are evil: That is, when they labour to convince and convert Sinners; and by the Key of Discipline, deprive the Ungodly and Prophane of Christian Priviledges. So shall their Lord and Master approve their Zeal, and Re­ward their Labours and Fidelity. Thou canst not bear them which are evil.

So much of the heads proposed for the clearing of the Doctrine; A few words more of the pro­mised Application, and I shall conclude. The liberty I have taken to enlarge already, together with the short prescribed time allowed, confine me to doe the less here, and leave the more for you. Some things I must hint at, and these I shall comprize, and shut up in an Address to three sorts of Men; all bound to discover a Zeal for God, and the Reformation of Sinners. I mean Civil Magistrates, Ecclesiastical Rulers, and all [Page 31]Christians as such in their respective Places and Relations.

I. I make bold to address to Civil Magistrates; not presuming to dictate, or teach them their duty, but as a Christian, a Minister, and one that breathes after, and prays for the advance­ment of Reformation and Righteousness, to put them in remembrance.

You Christian Rulers then, high and low, of what denomination soever, know, That it will be your Glory, and what will add to the lustre of your Crown, to deserve the Approbation of the Text, that you cannot bear them which are evil. I know, how that, &c.

I beseech you, let the Glory of God, the Ne­cessity of Reformation, the Sense of your own Duty, the threatning Clouds that hang over our Land, and the great danger, and growing num­ber of bold Sinners, stir up your Zeal, and awake you unto Righteousness.

You see, That the Age is become so degene­rate, and alas, under a profession of Religion; and where Christianity is established by Law, that the very name of Reformation, as well as the thing, is become suspected and hateful! We seem to be ashamed and afraid of that which our Fathers gloried in. Atheism and Prophaneness break in upon us like a Flood: And it is to be feared, that all (a heavy Curse, and Gods righteous Judgment upon us) flows in a great measure hence, That so few call for, or execute Justice, & plead for Truth: Or that Judgment is turned into Gall, (to speak in the Language of [Page]the Prophet, Am. 6.12. and the Fruit of Righte­ousness into Hemlock. Impiety and Prophaneness have been so long countenanced in this Land, that Sinners are not only multiplied, but become im­pudent and resolute against a Reformation. So that in the way of second Causes, nothing is like to restrain the general Corruption, but either a sweeping Scourge with the Sword of Vengeance, or the zealous Execution, and right Use of the Sword of Justice.

What can prevent the terrrors of the Lords Wrath, but that such as are called Gods, and bear the Sword, execute Wrath upon him that doth evil, if there is no other way to reform him? How singular are our helps and advanta­ges to advance a Reformation? We have ex­cellent Laws, grounded upon the law of God, sufficiently plain and full against Prophaneness.

And now the highest Powers call for the exe­cution of the Laws. To this purpose we have had (by Divine Providence) of late years, so­many Laws and Proclamations for the suppressing of Prophaneness.

What remaineth then, but that all you who are intrusted with the execution of the Laws, approve your selves to be Ministers of God; and that every Sin that falls within your Cognizance, run upon the point of the Sword? Methinks, your zeal for God should make you spend your most angry looks on the boldest, and most daring Sin­ners, and bring such as fear not God, to trem­ble before you his Vicegerents. Ah, shall the Sword of Justice rust in your hands, while Sin­ners [Page]are hardned [...] [...] nity? Shall the best Laws prove a dead, or rather a killing Letter, for want of being put in Execu­tion? Shall Nurseries of Prophaneness grow up before the eyes of Christian Magistrates, & these also called the Reformed? God forbid.

He that ruleth over Men, must be Just, ruling in the fear of God, 2 Sam. 23.3. Awake then you Ministers of a jealous God, and make the Sin­ners of our Israel ashamed, nay tremble before you. You have an opportunity put in your hands to doe God Service, singular Means and Encou­ragements. You have the Law on your side: You have your Inferiour Officers, and the Command of all the People to attend your Motions.

Awake then, let not our Sabbaths be prophane­ed any longer: Let not the Name of God be blasphemed: Let not the Holy Laws of the Lord, and the good Constitutions of our Land, be dare­ingly broken and trampled under Foot: Let not our Taverns and Ale-houses be more frequent­ed and full than our Churches. Let not roaring Debauchees, Atheists, corrupters of Youth, and prophane Varlets, boast of Impunity: Let not the Enemies of God and Godliness find Protec­tion or Encouragement under Christian Rulers. In a word, let not all that is Sacred, be turned into Ridicule, to the Scandal and Wounding of Religion, the disgrace of Government, the grief of all sincere and zealous Christians, the joy of Devils and Sinners, the increase of Abominati­ons, and the hastning of sore Judgments upon our Land. Discite Justitiam moniti. Be Wise [Page] [...], O ye Kings, be instructed, ye Judges of the Earth. Serve the Lord with Fear, and re­joyce with Trembling, Psal. 2.10, 11. What shall I say? Let there be an accomplishment of the happy Prophecy in our Days; I will make thy Officers Peace, and thy Exactors Righteousness, Isa. 60.17.

II, A few words to Ecclesiastical Rulers: I mean all Ministers of the Gospel, and Pastors of Christian Churches, let me as a remembrancer recommend to such, That they be ambitious of the Character of the Angel of the C. of Ephesus, Thou canst not bear them which are evil. Surely, this is best done by Preaching and Living sin down. None but Angels of Darkness do cherish Prophaneness, or encourage the Prophane. Consider, Revd. & dear Brethren, it is not a blind Zeal, or for Tri­fles, that will credit the Ministry, or glorifie God. Piety, Meekness, Moderation and Chari­ty, not Strife, Contentions, Wars and Fightings, become the Messengers of the Prince of Peace, the meek and loving Jesus, who smartly repro­ved the precipitant Zeal of his Disciples, that in their Anger would command fire from Hea­ven; saying, ye know not what spirit ye are of, Luke 9.54, 55. Woe to them that spend themselves for Circumstantials and useless Ceremonies, and would fire Church and State for the Tythe of Mint, Anise and Cummin, and yet in the mean time pass over the weightier matters of the Law, Judgement, Mercy, Faith, and the love of God, Mat. 23.23. & Luke 11.42. While Men contend for the sha­dow, the substance is lost.

Some (alas) see no need of Reformation; all their Cry is Schism, Schism. And all because there is not a constant Communion externally, even in the most unnecessary and needless, irksome, and troublesome, if not sinful things. They that harp so much upon this string, consider not how secretly they wound, and reflect upon our Rulers, that would establish, or allow, which you please, a Schism by Law, the Spiritual Fathers, the right Reverend Bishops also concurring, and not so much as bearing their Testimony to the con­trary. But such restless Spirits would do well to goe yet to School, and learn the right and true Notion of Schism. If they will not learn from the Scriptures, to which they have been so rati­onally, and frequently referred, yet methinks they being of the Communion of the Church of England, should regard the Judgement of some of the greatest Men, and Lights of that Body in this Point. The Men I shall name, (and the most learned and valuable Doctors are of their mind) are such as they cannot reasonably except against; and by the evidence of two Witnesses (instead of many that might be produced) they may see an end put to the Strife.

The first is the Learned and Reverend Chil­ling worth, In his Preface to the Author of Charity maintained, his Words are these, ‘Neither is it always of necessity Schismatical, to separate from the External Communion of a Church, tho' wanting nothing necessary: For if this Church, supposing to want nothing ne­cessary, require me to profess against my Con­science, [Page 36]that I believe some Error, tho' never so small and Innocent, which I do not Believe, and will not allow me her Communion but upon this condition; in this case, the Church for re­quiring this condition is Schismatical, and not I, for separating from the Church.’

To this let me add the Conclusion of his Pre­face, ‘Let all Men (saith he) believe the Scrip­ture, and that only; and endeavour to believe it in the true sense, and require no more of o­thers: And they shall sind this not only a bet­ter, but the only means to suppress Heresie, and restore Unity. For he that believes the Scripture sincerely, and endeavours to believe it in the true sense, cannot possibly be a Here­tick. And if no more than this were required of any Man to make him capable of the Church­es Communion, then all Men so quallified, tho' they were different in opinion,’ (and I add, consequently worshiped in different places and pos­tures) ‘yet notwithstanding any such difference, must be of necessity one in Communion.’ So far this Learned Man, who had a true Notion of Schism.

The other is the very learned Dr. Stilling fleet, late Bishop of Worcester, his cool and unbyassed thoughts you have. Iren. chap. 6. pag. 117. ‘Where any Church (saith he) retaining Puri­ty of Doctrine, requires the owning of, & con­formity to any unlawful or suspected practice; (mark that) Men may lawfully deny Confor­mity to, and Communion with that Church in such things, without incurring the guilt of [Page 37]Schism;’ read pag. 119. to the same purpose. And that this was the Drs. settled Judgement not in his younger years only, appears from many other places of his learned Writings. Discourse of Idol. of Rome, pag. 7. ‘We are sure (saith he) that wilful Ignorance, or choosing a worse Church before a better, is a damnable sin, & unrepented of, destroys Salvation.’ Again, pag. 39. ‘That Church is to be judged purest, that hath the best grounds; and consequent­ly, it is of necessity to Salvation, to embrace the Communion thereof.’ And in his rational Account of the Prot. Relig. p. 291. ‘Lesser Socie­ties cannot in Justice make the necessary Condi­tions of Communion narrower than those which belong to the Catholick Church, (i. e.) Those things which declare Men Christians, ought to capacitate them for Communion with Christi­ans.’ Again, ibid. ‘The main End of the Chri­stian Society, being the Promotion of God's Honour, and Salvation of Mens Souls, the pri­mary Obligation of Men entring into it, is the Advancement of these ends to join in all Acts of it, so far as they tend to these Ends: But if any thing come to be required directly re­pugnant to these Ends, those Men, of whom such things are required, are bound not to communicate in those lesser Societies, where such things are imposed, but to preserve their Communion with the Catholick Society of Christians.’ Again, pag. 331. ‘He that sepa­rates only from particular Churches, as to such things as concern not their Being, is only [Page 38]separated from the Communion of those Churches, and not the Catholick. And there­fore supposing that all particular Churches, have some Errours and Corruptions in them, tho' I should separate from them all, (that is no doubt from those Errours and Corruptions in them) I do not separate from the Commu­nion of the whole Church, &c.’ And the reason he subjoyns, ‘I declare the grounds of my se­paration to be such Errours and Corruptions, which are crept into the Communion of the Churches, and imposed on me in order to it. I withal declare my readiness to joyn again, if those Errours and Corruptions be left out.’ So much, and I think enough from our learned Dr. and Bishop.

O that Ministers would discover their zeal for God, in contending not for the shadow, but the substance, not for silver Shrines and delusory Trifles, but for the Faith once delivered to the Saints, as Jude ver. 3. Then they would no longer sow Pillars under Mens Armholes, nor make the Hearts of the righteous sad, nor strengthen the Hands of Sinners, but spend and be spent to carry on a happy reformation to the glory of God; that is, they would no longer bear them which are evil.

III. Once more, a Word to all Christians as such in their respective places and relations. Be exhorted Christians to put to your helping hand, as you have any Zeal for God, or Love to religi­on, to advance the reformation of a sinful and de­generate Age. Let Parents teach and inspect [Page]their Children, and Masters of Families their Servants; And let all consider one another to provoke to love and good Works, Heb. 10.24. There is a great Emphasis in the [...] of that Text, or word translated, Provoking. It signifies a pro­voking with fervour and zeal, smartness and sharpness. Now Christians, be thus zealous for God, and valiant for the Truth; throw water on the Fire wherever it breaks out round about you.

You must not mind your own things only, but those also of others, and more especially, what the Honour and Glory of God are most concer­ned in.

You must not only Pray, Praise, Love and Fear God your Selves, but you ought to pity Sinners, that hasten not only their own Ruin, but a com­mon Calamity.

And in order hereunto, if you cannot by your zealous Endeavours, pluck these Brands out of the Fire, or prevail with them to consider the evil and fatal consequences of their ways; you are called in the next place highly to Value, and zealously to Encourage all reforming Magistrates, and facilitate their Work to them, and all Of­ficers of Justice under them; and to prize a Powerful, Faithful, & Laborious Ministry. These means God usually blesseth, to convert and doe good to Souls; if Christians were thankful for them and conscientious to improve them to the best advantage, how much good might be done? What shall I say? Christians, let every one in his place, be valiant for the Truth, Lovers [Page]of such as love and fear God, and Haters of all that hate him in his Laws and Kingdom. Them that honour God, he will honour, and they that de­spise him, shall be lightly esteemed, 1 Sam. 2.30.

Thrice blessed are and shall they be, of whom the Searcher of Hearts shall approve, in this Life, in Death or Judgment, in the words of the Text, I know, how you cannot bear them which are evil.

Now to our High, Holy, and Jealous God, who deserves our zealous Appearance for him, and will reward the Love and Labours of his Ser­vants, to the Father, Son and Holy Ghost, be all Glory, and the Kingdom for ever. Amen.