The Works of Ephesus, Sermon

The Works of Ephesus · Sermon

p. 1A SERMON PREACHED At the late FAST before the Commons Houſe of PARLIAMENT.

REV. 2. v. 2, 3.

I know thy works, and thy labour and thy patience, and how thou canſt not beare them which are evill, and haſt tryed them which ſay they are Apostles and are not, and haſt found them lyars.

And haſt borne and haſt patience, and for my name ſake haſt laboured and hast not fainted.

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 p. 2of 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. 4Rom 15:4for 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 p. 3which 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 p. 4knowledge 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.Prov 5:21or weigheth as in a ballance all his wayes. If they be but halfe a graine to light, his beame Pro. 15 3.Prov 15:3will diſcover it. The eyes of the Lord are in every place beholding the evill and the good. The hundred p. 5thirty nine Pſalme is but a continued Paraphraſe upon this point, v. 1. O Lord thou hast ſearched me and Pſ 139. 1. &c.Ps 139:1known 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. 11.1 Cor 2:11the 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, foreign, 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 p. 6ſee (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.Isa 46:10Heb 4:13All 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, foreign, 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 onelyonly 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.Lam 3:40Zeph 2:1the Prophet Zephany, Gather your ſelves together, or p. 7as 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 41 Cor 4:4am 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, vvhichwhich 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.Neh 9:3the 9. of Nehemiah. The Doctrine moves as ſtrongly for confeſſion as this daies duty can. What more p. 8prevailing 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.Ps 74neſcium, 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.Ezra 9:6my face to thee. So Daniel in his Faſt, O Lord to us belongeth Dan. 9. 8.Dan 9:8confuſion 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 p. 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.Isa 3:9againſt 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 p. 10of 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. 20.1 Kgs 8:29Matt 18:20as 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 onelyonly 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.Matt 22:11Matt 22:12the 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.Zech 7:5to 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.Isa 58:5when we are but as a people that ſeeke, and when we ſeek p. 11indeed. When we onelyonly 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 onelyonly 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.Jonah 3:10ſaid, 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. p. 12He hath ſaid in his heart, God hath forgotten, he hideth his Pſ. 10. 11.Ps 10:11face 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.Ps 94:5Ps 94:6Ps 94:7and 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. 13Job 22:13How 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.Ps 94:8Ps 94:9Ps 94:10Vnderſtand 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. 27Heb 11:27he 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.Job 34:22hide themſelves. No naturall darkneſſe, no artificiall p. 13darkneſſe, no duſt raiſed, or miſt ſcattered by Politicians can hide them. The eyes of Chriſt are as a flame Rev. 1. 14.Rev 1:14of 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.Gen 17:1me, 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. 25.1 John 3:20Ps 16:8Acts 2:25David 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.Ps 82:1he judgeth among the gods; Not alwayes by conſenting, for they may erre and judge unjuſtly, v. 2. And Chriſt p. 14will 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. 62 Chr 19:6heed 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 onelyonly 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.Isa 29:15the 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, 14Ps 10:13Ps 10:14and 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. 26.2 Kgs 9:26bloud 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 p. 15Gal. 6. 7, 8.Gal 6:7Gal 6:8of 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.Hos 8:7whirlewinde.

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.Matt 6when 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.Matt 5:16ſend 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.Heb 6:10labour of love, which ye have ſhewed to his Name. Our workes come up for a memoriall before God, and are regiſtred p. 16Act. 10. 4.Acts 10:4in 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. 13Matt 26:13whole 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.Neh 13:14this, 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.Phil 3:13yet 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.Matt 25:37Matt 25:38hungred, 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 onelyonly 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 p. 17as 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.Judg 3and 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.Ps 37:6bring 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.Job 16:19my 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.Eccl 4:4vanity) 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.Matt 25enter into thy Maſters joy. Man doth, yea he ought to doe many good works, which are never knowne of p. 18man. 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.Matt 6:2Father 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 onelyonly reward ſuch himſelfe, but himſelfe will be their reward: And O, how exceeding Gen. 15. 1.Gen 15:1great, 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. 42Matt 10:42ſhall 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 onelyonly, 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. 23.1 Sam 24:23nor 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 p. 19thus 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. 30.1 Sam 2:30me 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.1 Cor 15be 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, p. 20Heb. 6. 10.Heb 6:10and 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.Heb 1:7Angels (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.Gen 2:15which 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.Gen 3:19thou 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 p. 21finds 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.Matt 4:18Matt 4:9Eccl 9:10me, 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 onelyonly 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.Prov 2:29Rom 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. 30Prov 24:30weeds.

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.John 9:4me (ſaith Chriſt) There is an Emphaſis in that expreſſion, foreign. As they ſpeake in Ieremy, Come Ier. 18. 18.Jer 18:18let 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 p. 22rather 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.John 4:34him 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.Isa 53:11Prophet, 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, p. 23a 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.Ps 128:2ſoules, 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.Ps 19:4Ps 19:5Bridegroome 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.Heb 12:1did) 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 p. 24patience, 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.Gen 15:13Exod 12:40Exod 12:41midnight, 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.Dan 5:30Jewes 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 p. 25Ier. 8. 20.Jer 8:20in 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.Hab 2:2not 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.Exod 14the Sea, and ſuffers an Army to incamp at their backs, when he meant to deliver them. Clouds and darkneſse are Pſal. 97. 2.Ps 97:2round 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.Ps 78:41He 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,

p. 26Secondly, 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.Exod 5:20Exod 5:21Aaron, 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.Exod 14:11Exod 14:12unto 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 p. 27Nehemiah labours to reſtore Ieruſalem, he is ſlandered Neh. 2. 19.Neh 2:19with 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.Neh 4:2Neh 4:3In 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.Neh 4:4ô 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 p. 28is 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. 19Jas 1:3Luke 21:19poſſeſſe 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.Isa 36:18wait 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.Jer 10:24Jer 30:11thou bring me to nothing. To correct in judgement and in meaſure are the ſame,; Iudgement is the moderation p. 29of 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.Isa 25:9this 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.Ps 42:10like) 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. 27.1 Kgs 18:27he ſleepeth, and muſt be awaked. At the noiſe of this p. 30blaſphemy, the Lord awaked as one out of ſleep, and like Pſal. 78. 65, 66.Ps 78:65Ps 78:66a 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, 8.2 Cor 6:42 Cor 6:8in 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 onelyonly (as Caiaphas gave counſell) becauſe it was expedient that one ſhould dye for the people; Ioh. 18. 14John 18:14but 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 p. 31divinum, 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 onelyonly to pacifie him, and ſave them all. If your worke Act. 7. 25.Acts 7:25be 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. 20.1 Pet 2:20a perſecutor, Gal. 4. 29.) ye take it patiently, tbis is acceptable with God: Or as the Greeke more elegantly, this foreign.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 p. 32any 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 onelyonly 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.Amos 2:13Isa 1:24God 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.Matt 19:17There 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 p. 33Rom. 151.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 onelyonly, 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 onelyonly 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.

p. 34For as it was in the Lawes of Leproſie among the Jewes: Many who had riſings and ſcabs, or ſpots in Lev 13.Lev 13the 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 onelyonly 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.Lev 13:3haire may note ſuch as have continued long, and are growne old in any wickedneſſe. The deepneſſe of the plague, ſuch whoſe wickedneſſe is not onelyonly 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 p. 35may 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. 22.1 Pet 2:22with 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; p. 36Hoſ. 5. 2.Hos 5:2Therefore 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. 6Deut 13:6brother, 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 p. 37Ver. 8.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. 7Deut 17:7upon 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.Acts 7:58Ps 101:8David 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.Prov 25:4Prov 25:5King, 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. 5.1 Cor 5to 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) p. 38for an houre. To whom we gave place by ſubjection, Gal. 2. 5.Gal 2:5no not for an houre. His imprecation (in the ſame Epiſtle) goes deeper then his practiſe. I would they were even cut Gal. 5. 12.Gal 5:12off 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. 94to Leven, which quickly ſowreth the whole Lump. On this ground he adviſeth Timothy to ſhun prophane and 1 Cor. 5. 6.1 Cor 5:6vaine bablings (that is prophane and vaine bablers) for 2 Tim. 2 16, …7.2 Tim 2:162 Tim 2:7they 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.Exod 23:32Exod 23:33with 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.Ps 106:34Ps 106:35Ps 106:36with 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 p. 39with 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 onelyonly 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…1 Sam 3:1vile, 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.Rev 18:4is 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.Rev 18:4when the people of God have ſtrength and power, they p. 40are 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.Gen 19:17thee, 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.Num 16:26and 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.Prov 13:20ſtorme 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.Josh 23:11Josh 23:12Josh 23:13you, 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 p. 41which 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 onelyonly 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.Isa 1:5ſhould they be ſtricken any more. Ephraims ſoreſt judgement for Idolatry was this, Let him alone. If you would Hoſ. 5. 17.Hos 5:17be 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.Ps 141:5be 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. 22Prov 27:22bray 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 p. 42this 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.Rom 2:5wrath, 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. 61 Cor 13:6a 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.Gal 6:2Beare 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 p. 43the 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.Ps 99:8tookeſt 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. foreign. 1 Cor. 10. 5Acts 13:181 Cor 10:5diſpleaſed (there is a foreign, 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.Eph 5:2Love 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, p. 44Mat. 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. 19Matt 19:19Now 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. 17Lev 19:17in 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 onelyonly forbids his ſervants to plucke up the Tares, but adds, Let both grow together untill the harvest.Mat. 13. 30.Matt 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 onelyonly from the Generall Scope of it. The Scope of the Parable is onelyonly 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.

p. 45Againe, the letter of the Parable is cleare, that he forbids Anſ. 2 onelyonly 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 p. 46Ro. 15 1.Rom 15:1of 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.Neh 13:24for 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.Ps 122:3compacted, or at unity within it ſelfe, as the Pſalmiſt ſpeakes (which ought to be not onelyonly the prayer, but the earneſt endeavour of us all, and is one of the moſt deſireable and comely things in the world) But that p. 47Ieruſalem 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.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. 14.2 Kgs 18:14that 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; p. 48though 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.Ps 68:30deſcribes, 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.Prov 16:28ſome 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.Isa 58:4pray 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.Judg 5:15have ſpoken againſt them? Nothing but their anſwerableneſſe to the duty of this Text, They cannot beare 1 Kin. 18. 17.1 Kgs 18:17them 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. … ▪Jer 15whole 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.Isa 53:3of all kinds and degrees of ſorrow. Antichriſt is called a man of ſinne, to note him, Merum ſcelus 2 Theſ. 2. 32 Thess 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 p. 49Gen. 16. 12.Gen 16:12every 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.Jer 15:10have 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. 4.2 Tim 2:4he 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 p. 50they 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.Jer 47:6Jer 47:7will 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. 22.2 Sam 1:22Saul, 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 p. 57duplicate page p. 58duplicate page p. 51a noble reſolution of the Iſraelites, who were no ſooner informed that their Brethren the children of Reuben and Ioſh. 22. 11.Josh 22:11the 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.Isa 58:6choſen? 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.1 Kgs 21:9you 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 p. 52of 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.Heb 4:6and 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 p. 53Amos 7. 1.Amos 7:1that 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 17.1 Sam 2:12Beare not prophane Atheiſts, blaſphemous Swearers, ſwiniſh Drunkards, filthy Adulterers, bloudy Murtherers, p. 54falſe Witneſſes in any corner of the Land: Beare not Idolaters, who change the truth of God into a Lye, and Rom. 1. 25Rom 1:25worſhip 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.Isa 30:22and 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.Rev 14:2Innovators, 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. 32 Cor 11:3The 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.Eph 3:10is 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. p. 55Take away the names of Baalim (the Remnants of Superſtition) that they may no more be remembred by their Name. Hoſ. 2. 17.Hos 2:17Conſider, 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 onelyonly 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 24Eph 5:81 Cor 13:9Matt 24:24Acts 20:29Acts 20:302 Pet 2:1that 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 p. 56not 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.Josh 9:4The 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 p. 57away: So the Apoſtle defines it. Such is the condition Heb. 8. 13.Heb 8:13of 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, 17.2 Tim 3:152 Tim 3:17it 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.Matt 7:16of Thiſtles. The fruit of Apoſtleſhip was by paines in Rom. 1. 13 c. 16. 5.Rom 1:13preaching 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 p. 58of any Self-ſufficiency or Free-will.Rom 14. 17.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, 15.1 Cor 3:131 Cor 3:141 Cor 3:15The 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.Dan 9:13that we might turne from our iniquities and underſtand his truth.

I have but two admonitions in a few words from Third part of the textthe 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.Gen 11:4name; but they who will reſtore Ieruſalem muſt doe it to get Chriſt a name. If you labour and have patience, p. 59for 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.Matt 6:2moſt 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 9.2 Kgs 9Kingdome 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.Heb 6:9Gal 6:9Rev 3:11will 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 p. 60Iſa. 40. 18.Isa 40:18not 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.John 15:3to 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.

FINIS.

End of the text · Joseph Caryl, The Works of Ephesus (1642)