THE WORKS OF EPHESUS EXPLAINED IN A SERMON BEFORE THE HONOURABLE House of Commons at their late Solemn Fast, April 27th. 1642. By JOSEPH CARYL, Preacher to the Honourable Society of Lincoln's INN.  1. SAM. 2. 30. Them that honour me, I will honour. MAT. 24. 46. Blessed is that servant, whom his Lord when he cometh, shall find so doing. 
Printed for john Bartlet and William Bladen, and are to be sold at the Sign of the Gild Cup, near Saint Augustine's Gate. 1642.   

TO THE HONOURABLE House of COMMONS now assembled in PARLIAMENT.  
TWo things mightily advance any Worke. A true Pattern, and a due Encouragement. I conceive there is no one Text in Holy Scripture, in which both are more closely, or more clearly laid together then in that, handled in the following Sermon. There, you have a Pattern for your Degrees in Working: Most cases call you up to labour, and some to patience: There, you have a Pattern for the special kinds of your work: The removing of those, both Things and Persons, which you cannot but see are evil: The trying of those which say they are, or are said to be Good, and are not. There, you have a Pattern for the Acceptation of your Persons with God in those works: The spiriting of them with Sincerity, and the crowning of them with Constancy. There, you have an encouragement unto all such works: jesus Christ observes, and highly approves them All. Your Constancy and Sincerity, your Trying of Hypocrisy and removing of Impiety, The sweat of your Labours and the exercise of your Patience are most pleasing unto Him. Work by these Rules (Worthy Senators) and Peace shall be upon you, and upon the English-Israel of our God. It were very incongruous to detain you long in the Suburbs of an Epistle, to whom (I fear) time can hardly be dispensed to look into the City. The uncessant importunity of the Kingdom's work took off some part of it, and obscured others in the Delivery. Work then presses the soul indeed, when it comes so fast, that it shortens communion with God: A day with whom Fasting is infinitely better than a thousand Feasting-dayes, though with an Abasuerus. I have again repaired those breaches with 
Hest. 1.  the pen: and have sent it somewhat fuller with this second message to your eyes, than it came with the first unto your ears. The Lord make way for it, both as heard and read, into all your hearts: and make you faithful ever, in doing his work, as he will be for ever more than Faithful, Royal, in providing you and yours a reward. I will not interrupt your Great affairs in a Preamble, further than by reading, subscribed,  
Your servant in the Faith of Christ, JOSEPH caryl.   

Die Mercurij 27ᵒ. Aprilis 1642.  
IT is this day ordered by the House of Commons in Parliament, that M. Goodwin, and M. Caryl shall be desired to publish in Print the Sermons they preached at the Fast, before the House of Commons. And it is further ordered, that none shall presume to print them for the space of two Months, but such as they shall appoint.  
H. Elsinge, Cler. Parl. de Com.   

I Appoint john Bartlet, and William Bladen to print my Sermon.  
JOSEPH CARYL.   

Errata:  
Pag. 5. lin. 1. nine, read ninth, p. 16. l. 5. her, r. you, l. 15. r. the comma after also. p. 43. l. 16. carcase, r. carcases.   

A 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 bear them which are evil, and hast tried them which say they are Apostles and are not, and hast found them liars.  
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 3d. of Genesis which stopped the way to the tree of life, may here seem to stop the way to this Tree of Knowledge. Time hath always proved the surest Interpreter of a Prophecy, and the event expounds more in one day, than the Comment of many Ages. Yet as the greatest Rivers, so the most mysterious books of Scripture run not in the same continued depth: Though in some places they can scarce be sounded, yet in others they show their bottom and may be waded.  
This is evident (as in others, so) in this Book of Revelation, most of whose Truths (as some have said of all truth) lie in a deep pit; yet even here we may sometime discover truth in the superficies of the letter; even here are many plain Doctrines, and practical observations. Such the Text now read holds forth unto us; about such (waving all Queries concerning the Prophecy) I intent (Honourable and Beloved) through the assistance of Christ and your Christian patience, to speak at this time, not unsutably (I hope) to this great presence and solemn occasion.  
The words are part of that Epistle written to the Angel 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 ear to hear, let him hear what the Spirit saith unto the Churches. Integris igitur Ecclesias haec scribuntur, saith Paraeus, and whatsoever things were written aforetime, were written 
Par. in loc. Rom. 15. 4  for our learning, saith the Apostle. I need not therefore trouble myself about a parallel. It is enough that the common sense and abstracted construction of this Scripture, is very appliable both to the business of this day, and to the businesses of these (if ever any) busy times.  
The Text contains in General, the Observation which Christ took of, the Approbation which Christ gave unto the works of that Church: in and about which works, Christ observes and approves three things.  
First, a double Gradation. 1. Labour. 2. Patience. Some in working do not labour, and most in labouring are not put to the use of patience; in these works of theirs both are joined, the pains of labour, and the exercise of patience.  
Secondly, Christ observes and approves a double Specification of these works, or what these works were. 1. The removal of those who were apparently naught, Thou canst not bear them which are evil. 2. The Trial of those who had an appearance of being good. Thou hast tried them which say they are Apostles, and are not, and hast sound them liars.  
Thirdly, Christ observes and approves a double qualification of these works. 1. The sincerity and uprightness of them, Thou hast borne and hast patience and hast laboured. Why? not to make thyself great, or thy name glorious, but, for my name's sake. 2. The Constancy, courage and unweariedness 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 general, I know thy works. To whom this (I) relates we may read in the former verse. These things saith he that holdeth the seven stars 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, jesus Christ, God and man; I know. There is a twofold knowledge, first, simple. 2. Mixt. Simple knowledge is the bare apprehension of the object, what it is. Mixed knowledge is that which carries along with it either pleasure or dislike, according as the object is, we apprehend. (Thy works) Works are of two sorts, Good or Bad, and in reference to either: works are taken sometime 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 sense, even things not done, nor spoken, nor thought may be numbered among our works.  
To abstain from evil is a work of grace, to omit good is a work of sin, not to do our duty is a work of darkness.  
In this larger sense take works in the Text. Good works are expressed here in these two verses: and some evil, the decay of their first love, and the consequent of it, falling from their first works in the two following, where he is plain with them, I have somewhat against thee; he reckons up their faults too, and in refernce to both pronounceth, I know thy works, I clearly apprehend all; what are good I know and approve, what are evil I know and dislike. Hence observe,  
That all the works of men lie open to the sight of Doct. 1 Christ who is God and Man. Be they good or evil, be they actions, words or thoughts, be they abstinences from evil, or omissions of good, they all fall within the prospect of jesus Christ. The ways of a man (saith Solomon) are before the Lord, and he pondereth 
Pro. 5. 21.  or weigheth as in a balance all his ways. If they be but half a grain to light, his beam 
Pro. 15 3.  will discover it. The eyes of the Lord are in every place beholding the evil and the good. The hundred thirty nine Psalm is but a continued Paraphrase upon this point, v. 1. O Lord thou hast searched me and 
Ps 139. 1. etc.  known me, Men often search men and yet cannot know them. There are secrets and depths in man which man cannot reach: What man knoweth the things of man, save 
1 Cor. 2. 11.  the spirit of man which is in him? But the Spirit of Christ knoweth what is in any man, better than any man's own spirit. He hath a thread which will lead him into all, and through all the Labirynths and turn 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 known me, Me, not only Me natural (of which he speaks, 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 Book were all my members written) but also Me civil and Me moral, as it is expounded, verse 2, 3. Thou knowest my down sitting and my uprising (thou art at both ends of all my works) thou compassest or winnowest my path (if there be any chaff or trash thou wilt make it fly) and art acquainted with all my ways. He finds God not only at his finger's ends, but at his tongues end too, v. 4. There is not a word in my tongue, but lo o Lord thou knowest it altogether. His knowledge stayeth 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afar 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 see (unerringly) an hour before us. But Christ knows what lies in the Womb of eternity, he knows what all ages shall bring forth, he can see thousands of years before him. He declares the end from the beginning and from ancient times the things that are not yet done. 
Is 46. 10 Heb. 4. 13.  All things, saith the Apostle (whether past, present, or to come) are naked and open to the eyes of him with whom we have to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both elegant Metaphors and implying thus much, that as the outward proportion and lineaments of the body are distinctly seen. When that is naked and unclothed, that as the bowels and internals are perfectly discerned when the body is dissected, even so are we, and all we do, and all that shall be done before the Lord.  
That Sea of Glass like Crystal (Revel. 4. 6.) standing before the Throne is well expounded to represent the whole world with the confluence and series of all things therein: The World is like the Sea, because so tempestuous, up and down, ebbing or flowing ever; but it is called a Sea of Glass like crystal, to note that Christ doth not only look upon it, but through it, it is to him, corpus diaphanum, a clear and transparent body.  
There are four motions very necessary to be made 
First part of the application in regard of the present duty.  in regard of this day's duty, Prayer and Fasting; the Doctrine in hand joins strongly with me in the making of them all.  
First, the duty of this day moves us to Selfe-searching and Self examination. The voice of this duty, sounds like that voice of the Prophet jeremy, Let us search and try our ways: Like that voice of 
Lam 3. 40. Zeph. 2. 1.  the Prophet Zephany, Gather yourselves together, or as others render it, Fan yourselves, yea Fan yourselves o Nation not desired. This is a day wherein every work is called to the touchstone, to try their metal, and all our ways to the balance, even the balance of the Sanctuary, that we may know their weight. The Doctrine calls as loud for this also. For doth Christ know our works, and shall we be ignorant of them? Doth he travel into our hearts, and shall our hearts be terra incognita unto us? Shall we be strangers at home? A sin of Ignorance is less than a sin of Knowledge, but to be ignorant of those sins we may know, for the enquiry, increases and heightens them. Paul in one case after he had searched, said, I know nothing by myself, yet 
1 Cor. 4 4  am I not hereby justified: but if we know nothing by ourselves, because we will not be at the pains to search, we shall hereby be condemned; both because the best have many sins they may know, and because to all their sins they have added this, the not endeavouring to know them. The Heathens say, that Oracle of theirs came down from Heaven, Nosce teipsum, know thyself; I am sure no Christian can ascend to Heaven, unless he know himself: Unless he both know himself 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 sin, which is the putting of ourselves into the hands of justice, in hope of mercy. This is one of the essentials in a Fast, and we find a fourth part of the day allowed to it in 
Neh 9 3.  the 9 of Nehemiah. The Doctrine moves as strongly for confession as this day's duty can. What more prevailing Argument to confess our sins unto God than this, that we cannot conceal our sins from God. God calls for confession, but not for information. Why do we make such long Narratives in Prayer? Why do we tell the story of our sinful lives in the ears of God? What, is it to teach or instruct the Almighty? O no, God knows our sins enough to punish them, though we do not confess them: but he will never know them, so as to pardon them, unless we confess them. Take then that excellent counsel of the Ancient, Fac confitendo propitium, quem tacendo non facis 
August. To. 8. in Ps. 74.  nescium, make him willing to pardon thy sin by confessing, whom thou dost not make unknowing of thy sin 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 Father's Images, yet thou dost not hid thy sin from God, but the mercies of God from thy sin.  
Thirdly, the duty of this day calls us to Self abasement and blushing, to shame and confusion of face before the Lord. Thus Ezra in the day of his mourning cries out, O my God I am ashamed, and blush to lift up 
Ezr. 9 6.  my face to thee. So Daniel in his Fast, O Lord to us belongeth 
Dan. 9 8.  confusion of face; that is, (as I conceive) we have great reason to be ashamed and blush: For those natural 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 calls us to this graceful shame, and becoming confusion of face. Shame ariseth two ways, first from the doing of somewhat against common light, and ordinary Principles. Secondly from an apprehension that what we have done, is known. The very sight of a man, who (to our knowledge) knows such a thing by us, fetches a blush from bare ingenuity. How should this make us ashamed this day, while we consider ourselves in his presence, who knows every sin of our Lives, or rather our whole Lives to be a sin: Who knows all the error of our works, or rather all our works to be an error: Who knows the lightness and vanity of all our ways, or rather all our ways to be but lightness and vanity. Any, but a whore's forehead, a forehead steeled with impudence, will be ashamed of such works as these, when we hear God knows them: For none can hear and believe, and not be ashamed. O let not the show of our countenance witness against us (as it did 
Isa. 3. 9  against those Jews) that we have this day declared our sin as Sodom. If we be not ashamed, it will; there was no show of shame in their countenance, and that was to declare like Sodom. To confess sin in the sight of God, and not be ashamed, is an act of impudence not of repentance. It is better to hid our sins for shame, than not to be ashamed of them, when they are not hid. O let the show of our countenance witness for us, that we have this day declared our sins as Zion, as the mourners in Zion. Let us be ashamed, that we may never be ashamed.  
Fourthly, this duty bids us be very cautious and watchful. When we come to be humbled for all our old sins, we had need take heed we do not renew our sins, 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 Kingdoms, which we are seeking to remove. As therefore we are called to the duty of fasting, so the duty calls to us, take heed how ye fast. This motion the Doctrine brings also, and cries with a mighty voice, take heed how ye fast. Why? Fasting and Prayer are a work, I, strong work, spiritual work. Therefore Christ who knows all our works, knows these above all. In a sense, all our Services in reference to God are eye-services; but on this service his eye is fixed, 
1 King. 8. 29. Mat. 18. 20.  as it was prayed about the Temple, Let thine eyes be open toward this house night and day. Where two or three are gathered together in my name, there am I in the midst of them. To be in the midst, notes a Special presence. I will not only stand at the door, and look in; but I will come in amongst you, and into the midst of you, to take a view what all do, of all your Services: as well as to take delight in, and give assistance to, or concurrence with my faithful Servants. In the two and twentieth of Matthew it is said, That the King came in to the Feast to see 
Mat. 22. 11, 12.  the guests. And there quickly espied 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 espy every man in this Congregation, that hath not on him a mourning garment, that hath not in him a mourning heart. He knows when it is a Fast and when not, when it is his Fast, and when it is our Fast. As he questions, or rather upbraids the Jews, did ye at all fast unto me, even 
Zach. 7. 5.  to me? As here he discovers it none of his Fast, by a failing in the end. So in the 58. Chapter of Esay, he discovers it to be none of his Fast by their failing in the manner, Is it such a Fast that I have chosen? He knows 
Isa. 58. 5.  when we are but as a people that seek, and when we seek indeed. When we only act a part, and personate a holy Praying, Fasting, humbled people, and when we are really such. He knows whether we are come together by the Order and Law of our own hearts, or only by the Law and Order of the State. He knows when we make a work of Fasting, and when but only a talk of Fasting. But when is Fasting a work? you may learn that in the Fast of Niniveh: In the close of which it is 
jon. 3. 10.  said, that the Lord saw their works. And what were their Fast-works? It is added by way of exposition in the next words, The Lord saw their works, that they turned from their evil ways. Unless God sees turning from our sins in a Fast, he sees no work in a Fast; It is not talking of sin, nor talking against sin, but turning from sin, that is the work. This must be the result of all; Abstinence, Prayer, Preaching, Hearing, Covenanting, Mourning, must all be resolved into turning from our evil ways, Without this God sees no work in Fasting, but the work of hypocrisy, and such can expect no wages but the wages of hypocrites, to have their praying and weeping, and tears here, rewarded with weeping and wailing, and gnashing of teeth for evermore.  
So fare of the point as it may be applied to the works of this Special Duty. Now for works in General.  
First, it convinces those who think of drawing a Curtain, and spreading a veil of darkness between Christ and their works. Some while they do things not fit to be seen, would willingly persuade themselves, they are not seen in doing them. Thus the proud, subtle, merciless oppressor is described in the tenth Psalm. He hath said in his heart, God hath forgotten, he hideth his 
Ps. 10. 11.  face and will never see it. The same sort of men (a sort of men as bad within a degree as bad can be) are brought in under the same Notion of Atheism, In the 94th. Psalm. They break in pieces, O Lord, thy people, 
Psal. 94. 5, 6, 7.  and afflict thy heritage, they slay the widow and the stranger, and murder the fatherless; yet they say (v. 7.) the Lord shall not see, neither shall the God of jacob regard it. Others perhaps have not made out this heart securing conclusion; yet with those in job, they argue and debate it. 
job 22. 13  How doth God know? can he judge through the dark Cloud? You may read these Querists resolved in the next words; Thick Clouds are a covering to him that he cannot see. He that will let his heart dally awhile about blasphemous Questions, may quickly be settled in blasphemous Conclusions. But let all such, whether questioning or resolving, hear themselves fully and bitterly confuted by the Psalmist in the place afore quoted: 
Psal. 94. 8, 9, 10.  Understand ye brutish among the people, and ye fools when will ye be wise? He that planted the ear, shall not he hear? He that form 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 vain; and this the vainest thought of all, That God knows not their thoughts. Moses saw him who is invisible. Do not think that 
Heb. 11. 27  he who is invisible cannot see. God like the Optic 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 look in at, every man before God is all Window. There is no darkness (faith Elihu) nor shadow of death, where the workers of wickedness may 
job 34. 22.  hid themselves. No natural darkness, no artificial darkness, no dust raised, or missed scattered by Politicians can hid them. The eyes of Christ are as a flame 
Rev. 1. 14.  of fire; and the School 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 evil work. It was an advice of the Moralist to his Scholars, that they should ever carry in their eye a conceived representation of some severe Cato, or Critical Aristarch, as the Overseer and censurer of all their actions. That, he thought, would hold them in Compass. God seems to speak the same Counsel, and almost the same Language to Abraham: Walk before 
Gen. 17. 1.  me, and be thou perfect. The eye of Conscience restrains much, it is hard for a man to sin under the eye of Conscience: What then is the eye of God? who is greater than Conscience, and knoweth all things. Can we as 
1 joh. 3. 20. Ps. 16. 8. Acts 2. 25.  David speaks (in the type) of Christ, set the Lord always before us: Or as the Apostle quotes it, could we foresee the Lord always 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 justice. In these, as Christ hath a more special Interest (all power being put into his hand, and from him communicated unto man) so upon these he hath a more special Eye. God standeth in the Congregation of the mighty, 
Psal. 82. 1.  he judgeth among the gods; Not always by consenting, for they may err and judge unjustly, v. 2. And Christ will never vote with such; but he always judgeth by discerning whether the sentence be just or not. jehoshaphat warns his judges upon this very ground, Take 
2 Chr. 19 6  heed what ye do, 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 judgement. With you, not only by way of assistance, and protection (as that phrase often imports) but also by way of notice-taking, and observation. He keeps a record of every judgement, and will at last judge them all over a second time.  
Thirdly, the Doctrine carries wrath and terror in it, against all evill-workers. Woe to them that seek deep to hid their counsel from the Lord, and their works are in 
Is. 29. 15.  the dark, and they say, who seethe us? and who knoweth us? And why woe to these? The Psalmist tells us why, arguing the certainty of revenges upon this ground: Thou Lord hast seen it for thou beholdest mischief 
Ps. 10. 13, 14  and spite, to requite it with thy hand; though no eye of man or Angel sees it, yet thine doth. And therefore though no hand of man or Angel requite it, yet thou wilt requite it with thy hand. Surely I have seen yesterday the blood of Naboth (Murder ever bleeds fresh in the eye of God, to him many years, yea that eternity which is past, is but yesterday.) Surely I have seen yesterday the 
2 King 9 26.  blood of Naboth, and the blood of his sons, saith the Lord, and I will requite thee in this plat, saith the Lord. Blood shall surely enough be requited with blood, because surely the Lord hath seen it. That which a man sows the same also shall he reap; he that soweth to the flesh shall 
Gal. 6. 7, 8.  of the flesh reap corruption. And why? the reason is intimated in the beginning of the 7th. verse, God is not mocked; you cannot cousin him with tares, and Cockle in stead of Wheat; All our works done are as seed under ground, such as we cast in such will the crop be at harvest: Never better for the kind: always worse for the degree, time ripens sin and improves the punishment; They have sown the wind, and shall reap the 
Hos 8. 7.  whirlwind.  
Fourthly, this serves for our comfort and encouragement in good works 3. ways.  
First, if God knows them, than they shall not be lost in the darkness of Secrecy. The counsel of Christ is, when thou dost thine alms, do not sound a Trumpet, 
Mat. 6.  when thou prayest enter into thy closet, when thou fastest appear not unto men to fast. And lest any should be discouraged, he as often subjoins, your Father seethe in secret. When the left hand knows not what the right hand doth, God knows what the right hand doth; he is nearer to us, than we are to ourselves. But although our light (as Christ also adviseth) shines so before men, that they may see our good works; yet many men will 
Mat 5. 16.  send them to the Land of darkness, where all things are forgotten; often burying the works, while they who wrought them are alive. It is too usual to write the faults of others in brass, and their noblest undertake and successes in the water or on the sand: Such is man's unrighteousness. But the point yields comfort still; No good work shall be lost in the darkness of oblivion: For God is not unrighteous to forget your work and 
Heb. 6. 10.  labour of love, which ye have showed to his Name. Our works come up for a memorial before God, and are registered 
Act. 10. 4.  in Heaven for ever: Yea or many works (in despite of envy) he saith (as of the woman's anointing him.) Wheresoever this Gospel shall be preached in the 
Mat 26. 13  whole world, there shall also this that you have done be told for a memorial of her. He hath and will answer the Prayer of every Nehemiah, Remember me, O my God, concerning 
Neh 13. 14.  this, and wipe not out my good deeds that I have done for the house of my God, and for the offices thereof? Yet further, though we ourselves should do much good which we do not know (for there are as sins, so (in a sense) good works of ignorance) or if we ourselves should not remember the good which we do knowingly (as the Apostle speaks of himself, I forget that which is behind) 
Phil. 3. 13.  yet the Lord will at the last redeem our works out of this darkness, also the darkness, both of our own ignorance and forgetfulness. When saw we thee ●● 
Mat. 25. 37, 38.  hungered, and fed thee? or thirsty and gave thee drink? when saw we thee naked, and clothed thee? or a stranger, and took thee in? It seems these were strangers to their own Acts, either not understanding, or not remembering 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 forgetfulness, nor ignorance, our own or others, can long cover a good work. Let it be our care only to do good, it is the care of Christ to record the good which we have done.  
Secondly, that Christ knows our works 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 as do corrupt the Contexture of sincerest works: For the conclusions of malice are ever like those of Logic, following (partem deteriorem) the worse and weaker part, if it can but snatch a shadow, or shape a surmise of either. How often are works of holiness interpreted hypocrisy? and the works of zeal vainglory? How often is contending for the faith miscalled faction? 
jud. 3.  and contending against superstition, humour? In the midst of all these clamours and loads of slander, this may bear up our hearts, God knows our works. And though now ignorance and malice sit upon and censure our works, yet God will put them forth (at one time or other) with the Comment of our own honest meanings upon them: Not tortured and wire-drawn with false expositions of an adversary. He will 
Ps. 37. 6.  bring forth our righteousness as the light, and our just dealing as the Noon day. This quieted jobs Spirit in the midst of all the mis-apprehensions of his friends, Behold 
job 16. 19  my witness is in Heaven, and my record is on High.  
Thirdly, seeing God knows our works, they shall certainly be rewarded. It is one of the vanities which Solomon observed under the Sun (and it is a vexing 
Eccl. 4. 4.  vanity) That for every good work a man is envied of his neighbour. But will it not balance this vanity, that for every right work a man shall be honoured and rewarded of his God? Those works which the world entertains with Scorn, and besmeares with Calumny, Christ who knows them will entertain with an Euge, and reward with Glory, Well done good and faithful servant, 
Mat. 25.  enter into thy Master's joy. Man doth, yea he ought to do many good works, which are never known of man. And those which are known, come usually but to an ill market; at the best it were scarce worth the while, to do good, if all the pay were to be expected from the hands of men: But as we can do no good work, but it is known to God, so because it is known it shall be repaid: Blow not a Trumpet (saith Christ) your 
Mat. 6. 2.  Father sees in secret; And observe what is three times inferred upon that, Your Father which sees in secret, himself 
V 4 6, 18.  will reward you openly; himself will do it, he will not send his Steward. And because many say (non tua sed te) Lord let us have thee rather than thine; therefore he will not only reward such himself, but himself will be their reward: And O, how exceeding 
Gen. 15. 1.  great, how exceeding all greatness is that reward, which hath no measure but infiniteness. I, so watchful is Christ over the least grain of good we do, that he hath protested a cup of cold water (almost an indiscernible charity) given to a Disciple of his, in his name, 
Mat. 10. 42  shall in no wise (there is a double negative for it) lose a reward. Water is a small courtesy, and cold water a less; yet though thus given, as prepared by nature only, without the least charge to heat or mix it, it cannot miss a reward. And if works of Love which cost us nothing shall be thus rewarded, what shall we be repaid for those, in which (like Araunab to David) As Kings we give unto the King? When we are royal and magnificent for Christ, When we spare no cost, 
1 Sam. 24. 23.  nor stick at any price to serve Christ and his Church, or Christ in his Church. If we shall be rewarded thus for cold water from the spring, which can hardly be called ours, what shall we be for warm water, from our brows & bodies given to a disciple in Christ's name. If we shall be thus rewarded for water, what shall we be for our blood shed for the name of Christ. When for Christ's sake we labour and sweat, and die 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 book of the Records of the Chronicles, how Mordecai had discovered a treason against his person. The King inquires what honour and what dignity hath been done unto Mordecai for this? It seems 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 works, he reads your journals every day, and when he meets with any that have done or spoken aright for him, he inquires what honour, what dignity hath been done for this man? If none hath been done, he will do it himself, if any thing hath been done, he will do yet more: He that honours 
1 Sam. 2. 30.  me I will honour. Who would not work for thee O King of Nations? Who would not work for thee O King of Saints? None shall lose a word, no nor a thought for Christ. Wherefore (as the Apostle concludes, so shall I this first Doctrine) My Beloved Brethren, 
1 Cor. 15. last.  be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. And this leads me on to the first part of the Gradation, observed and approved by Christ in their works, The laboriousness of them, I know thy work, and thy labour.  
Laborious working in a good cause is very pleasing Doct. 2 unto God. God is not unrighteous to forget your work, 
Heb. 6. 10.  and Labour of Love. Where we have the same Gradation in the same words, and there, not to forget, is to delight in. God is himself 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. Likeness is the ground of Love: He makes his 
Heb. 1. 7.  Angels (or messengers) Spirits, and his Ministers a flame of fire Spirits are the most active creatures living, and fire is the most active creature without life. Fire is the most operative Element, and flame is the most operative part of the fire. No sooner had man received his being, but he is put to labour (to serious labour, though not to consuming labour) The Lord God took the man 
Gen. 2. 15.  which he had made, and put him into the Garden to dress it, and to keep it. No sooner was man fallen, but he was put upon sore consuming labour: In the sweat of thy face shalt 
Gen. 3. 19  thou eat thy bread. Sin brought in sweat, and now not to sweat increases sin. It is a part of our holiness to submit to that which was a part of our curse. The idle man is Satan's Agent, and the laborious man is Gods: Not but that Satan hath nimble hands and heads in his service. Satan's idle man is he that will not do the work which God sets him, he is ready enough to toil (like a horse) in the work his own lust sets him. He will not work in the Garden of some honest employment, or not there honestly; and all this while he is idle, though he sweats and breaks his sleep, because he doth not a stroke of God's work. Of such an idle man it is chief said, Diabolus quem occupatum non invenit ipse occupat; He employs whom he finds not well employed. On the contrary, Deus quem occupatum invenit ipse occupat; God employs them whom he finds well employed. He found Moses labouring on the plains among his flocks, and sends him to Pharaoh for the deliverance of his people. He finds Peter and Andrew casting a Net into the Sea, and he saith follow 
Mat. 4. 18, 9 Eccl. 9 10.  me, and I will make you fishers of men.  
Then hear the counsel of the Preacher, Whatsoever thy hand findeth to do, do it with all thy might. To do, and not with the might we have, is to do nothing. We live no more than we work, and we work no more than we labour. As idleness is the burial of ourselves, so unlaboriousnesse (if I may so speak) is the burial of our works; without diligence they not only flat, but die upon our hands. There are some whose very business is idleness, and there are many who are idle in their business. Seest thou a man diligent in his business 
Pro. 2●. 29. Rom. 12. 11.  (saith Solomon) Not slothful in business (saith the Apostle) To be slow in business is ill, but to be slothful is fare worse An industrious man is often wearied with working, but he is never weary of his work. Spontaneae lassitudines morbos loquuntur, is an Aphorism 
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 soul. The heart of the sluggard is like the field of the sluggard, overgrown with 
Pro. 24. 30  weeds.  
They who work for Christ, should imitate Christ in his work for us. I must work the works of him that sent 
joh. 9 4.  me (saith Christ) There is an Emphasis in that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As they speak in jeremy, Come 
jer. 18. 18.  let us devise devises against him: Which notes strong plotting to mischief the Prophet: so to work a work, notes the strong intention of Christ upon it. Many do rather play their works then work their works: And it is observed, that as mean men play: so commonly rich and great men work, but for recreation. Christ who had unsearchable riches in himself, and in greatness was God's Fellow, will yet work a work for us. Shall we think any labour too great for him? Christ by his own labour in your cause (when your fowls lay a bleeding) hath outbid all the labour you have or can bestow in his cause, now his Church lies a bleeding. I know (Honourable and Beloved) you have often dined upon business: so did Christ, My meat is to do the will of 
joh. 4. 34.  him that sent me, and to finish his work. I know you have laboured in the midst of many crosses, but Christ laboured for us upon the Cross. I know you have wrestled with many difficulties; but Christ for your sakes wrestled with death, that King of terrors. You have had many conflicts; but Christ was in an Agony, he sweat blood, and he spilt his blood. It is said of Christ in the 
Isa. 53. 11.  Prophet, That he shall see of the travel of his soul, and shall be satisfied. Whensoever Christ looks upon a believing, repenting soul, he sees in that the travel of his soul. There goes my work (saith Christ) and this satisfies him. To do good is reward enough to itself; but to see the good we have done, is a satisfying reward. Let me say the same to you, whose souls have traveled, and are still travelling, and resolve to travel still in this great work: When you shall see of the travel of your souls, you will be satisfied. When any one shall see a good Law, and can say indeed the travel of my soul went to the making of it. When any shall see a good Magistrate, and can say, I see in setting up him the travel of my soul. When any shall see a faithful Minister, a shining Light, put into any Candlestick, and can say, I see of the travel of my soul 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 Kingdoms, and can say indeed, I see in all these the travel of my soul: I will not much be troubled how to satisfy such for their pains, I am sure this sight will do it, when you see the travel of your 
Ps. 128. 2.  souls, namely, the fruits and blessed effects of it, you will be satisfied. Blessed is he that fears the Lord for he shall eat the labour of his hands, ye and of his heart and head, and tongue. Who would fear to labour for God? who is able to make, and will make our work our food, if we make our work our labour. Be ye therefore as so many Suns, or rather be ye all as one Sun, As a 
Ps. 19 4, 5.  Bridegroom coming every morning out of your chambers, and rejoicing as a strong man to run your race. But withal, remember to run (as Christ the Sun of Righteousness 
Heb. 12. 1.  did) with patience the race which is set before you. This your pattern, the Text calls for also; the works 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 work with patience. There is a twofold patience exercised 
Herald 10. 36.  in our labours:  

First, the patience of waiting.  
Secondly, the patience of suffering.   
The patience of waiting God's time, and the patience of suffering Man's reproach. They who will work for Christ shall be exercised both ways, and Christ is much pleased to see his holding out under both.  
First, the patience of waiting upon God. Ye have need of patience, that after ye have done the will of God, ye might receive the promise. Here is first doing the will of God, which includes the labour of the former point, Then comes patience. And why such need of that? The promise, that is, the good promised, cannot otherwise be received. Why not? I shall touch three reasons why?  
First, Though God never fails his own time, yet he seldom comes at ours. The Israelites in Egypt groaned long for deliverance; but as soon as the time preordained by God was come, they were delivered. He did not stay an hour beyond that. Hence it is observable, that the Lord smote the first borne of Egypt at 
Gen. 15. 13. Exod. 12. 40. 41.  midnight, and why at midnight? because then exactly the 400. or 430. years 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 pass, saith Moses, at the end of the 430 years, even the selfsame day it came to pass, that all the Hosts of the Lord came out from the Land of Egypt. So Belshazzar was slain in the night, In that night, etc. And why in that night? because then exactly the 70. years of the 
Dan. 5. 30.  Jews captivity in Babylon were ended; And they ending at night, God stayed not till the Morning. We have a saying much like ourselves, a day breaks no square, but it is not so with God. We read once of the shortening of the days of evil, but never of the lengthening of them. Thus God never fails his own time. And it is as true, that he seldom comes at ours. The Summer is ended, and we are not saved, say they in jeremy, they looked for salvation that Summer at furthest. We are short-breathed, and , and so, very apt to ante-date the promises 
jer. 8. 20.  in regard of their accomplishment: That which is but a moment in the Calendar of Heaven, seems an age to us. This and the remedy are put together in the second of Habbakuk, where the vision is said to tarry, and 
Hab. 2: 2.  not to tarry. It tarries not in reference to the time fixed by Christ, but it tarries in reference to the time supposed by us. What must we do 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 deal of God with a people, do many times carry a show of contrariety against his own promises and purposes. He brings Israel to 
Ex. 14.  the Sea, and suffers an Army to incamp at their backs, when he meant to deliver them. Clouds and darkness are 
Psal. 97. 2.  round about him, when judgement and justice are the habitation of his Throne. Without patience there is no abiding under these clouds and darkness, till the light of his justice and judgement breaketh forth.  
Thirdly, God cannot bear it with patience, that we should limit him, either to the time, or manner, or means of help. He complains of the Jews for this presumption, they limited the holy One of Israel. It is insufferable to circumscribe an infinite wisdom and power. 
Ps. 78. 41.  He will work, 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 weak and improbable, by despised and exploded instruments. Except patience, there is nothing can keep us close to the work of God, while himself takes, and of right may take such transcendent liberty.  
As thus in labouring for God we shall be put to patience in waiting his time: So,  
Secondly, there will be use of patience to suffer the mis-apprehensions, wrongs, reproaches, and oppositions of men. First, the misapprehensions of those for whom you labour. Some are for a while more sick of their physic, than they were of the disease, and then the Physician must have the patience to hear from his Patient, you will kill me. When Moses was labouring to deliver the Israelites from their hard bondage, read their opinion of him. The people met Moses and 
Exod 5. 20, 21.  Aaron, who stood in the way as they came forth from Pharaoh, and they said unto them, The Lord look upon you, and judge, 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 undo them quite, and while he attempted to recover their liberty would endanger their lives. Again, they expostulate with him at the Red Sea: They said 
Exod. 14. 11, 12.  unto Moses, because there were no graves in Egypt, hast thou taken us away to die in the wilderness? 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 die in the Wilderness. How angry were this people with their begun deliverance? how did they prefer bondage before it, and put this miracle of mercy among, yea below their greatest afflictions? What patience almost could bear this? but who could bear it without patience?  
Further in the second place, they who work for Christ shall be sure to meet with reproaches, slanders and oppositions from professed enemies. When Nehemiah labours to restore jerusalem, he is slandered 
Neh. 2. 19  with rebellion. What will you rebel against the King, cry Sanballat and Tobiah and Geshem the Arabian. In a sense we may say of this reproach, as Hierome of heresy, it is such as doth not become a man to be patiented under it. None ought to be so patiented under it, as not to vindicate his loyalty, yet every one ought to be so patiented under it, as not for fear of such aspersions to forsake his duty. Nehemiah confutes the slander, not by desisting from his work, but by the fairness and integrity of his work. By that time patience hath digested this or the like reproaches, you must look for scoffs. So in the same place, They laughed us to scorn (saith good Nehemiah) and derided us. 
Neh. 4. 2, 3.  In the fourth Chapter they are jeering again. What do these feeble jews? Will they fortify themselves? will they sacrifice? will they make an end in a day? Will they revive the stones out of the heaps of rubbish that are burnt? Even that which they build if a Fox go up, he will even break down their stone-wall. Words as full of scorn, as profane 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 himself, but by breathing Heaven ward. Hear 
Neh 4. 4.  o 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 prognostic of ruin to such, then when they begin to deride. For though the patience of men may and aught to bear even this: yet the patience of God will not. When scoffers whet their tongues, then assuredly God is whetting his Sword. Once more you have need of patience; for when you have borne reproach and detision daily, then look for contrary plottings and opposition. The Histories of Ezra and Nehemiah are so full of these, that I refer you to the whole. What, raising of Parties, What hiring of Councillors, What Letters to the Court, What bribing of Nehemiah's near friends to take them off, could do, was done, in opposition of his design. And while God hath such a work to do, and men have such corruptions in their hearts, and the Devil such temptations in his hand, the like will be done again And if so, O Patience, Patience! who can do any thing for Christ without thee?  
Wherefore let patience have a perfect work, otherwise Use. you can never bring your works to perfection. In patience 
jam 1. 3. Luk. 21. 19  possess your souls. As faith gives us the possession of Christ, so patience gives us the possession of ourselves. An impatient person is out of his own power, his parts and abilities are as lost to him, he cannot use them. Neither is there any nearer way to our own ends and comforts, than patience. First wait patiently on God: For the Lord is a God of judgement, blessed are all they that 
Isa. 36. 18.  wait for him. You will say, there might be blessedness indeed, in waiting upon a God of mercy. But how can we be blessed in waiting upon a God of judgement? Is there any Motive in Judgement to invite attendance?  
I answer: First, judgement is not here taken as opposed to Mercy, but as opposed to severity and rigour. O Lord correct me, but with judgement, not in thine anger, lest 
jer. 10. 24. jer. 30. 11.  thou bring me to nothing. To correct in judgement and in measure are the same,; judgement is the moderation of anger. It is a blessed thing to wait on him, who we are sure, makes reason, not rage, the rule of his Actions, who holds every passion in the Golden Bridle of Moderation.  
Secondly judgement is here taken for equity, as it is opposite to injustice, either in not punishing the wicked, or in not relieving the good. That man is blessed who waits upon a just Judge with a just cause.  
Thirdly, judgement is here taken for wisdom, as judgement is opposed to folly and weakness of understanding. It is a great burden to wait upon a fool; but we can easily stay for the resolutions of the wise: who we are sure, have the compass of a business in their heads, and are skilled in timing and ordering every circumstance. How blessed then are they, who while they work for, can wait upon this God of judgement: whose moderation, and justice, and wisdom are such, as will not suffer him either to do 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 rejoicing that she had waited on him. None ever repent of this patience. Lo 
Isa. 25. 9  this is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him, we will be glad and rejoice in his salvation. The words have a sound of victory and triumph in them. It should seem the enemies had mocked them (as they did David) with their God; Where is now your God? They had (it is 
Ps. 42 10.  like) blasphemously scorned them, concerning the true God (as Elijah did Baal's 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 journey, or peradventure 
1 King. 18. 27.  he sleepeth, and must be awaked. At the noise of this blasphemy, the Lord awaked as one out of sleep, and like 
Psal. 78. 65, 66.  a mighty man that shouteth by reason of wine, and he smote his enemies in their hinder parts (they fled) he put them to perpetual shame. Then his people with an Ecce of admiration cry him up, Lo, 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, bear (I beseech you) with patience the reproach of men: For reproach is a great proof of sincerity. Work on, though men scoff on. And hereby you shall (as the Apostle speaks of himself and his Fellow-labourers 
2 Cor. 6. 4, 8.  in the Gospel) approve yourselves as the Ministers of God (in this your work for the Church and Commonwealth) in much patience, in afflictions, in necessities, in distresses: by honour and dishonour, by evil report and good report, as deceivers and yet true. It hath been said, that to do well, and hear 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 showed the mighty love of Christ, in the work of our redemption; if, when he came into the world, the world had entertained him with honour, and had put him to death only (as Caiaphas gave counsel) because it was expedient that one should die for the people; 
joh. 18. 14  but to come and die for those, who (he knew before) would mock and revile him; yea, to do the work 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 do good while multitudes of all sorts and sizes reproach, revile, scoff and slander, is admirable, is quid divinum, and bids up fair, to the love of a Saviour. No man ever undertook a great work but he was misunderstood: Wilt thou kill me, saith that jew to Moses, when he came only to pacify him, and save them all. If your work 
Act. 7. 25.  be misscalled, or misreported by men, patience will make this a vantage ground, for the raising of your acceptation with God. What the Apostle speaks of Domestic servants, is as true of the Public servants of a State: If when ye do well and suffer for it (the tongue is 
1 Pet. 2. 20.  a persecutor, Gal. 4. 29.) ye take it patiently, tbis is acceptable with God: Or as the Greek more elegantly, this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is thanks with God, that is, certainly for this God will thank 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 bear a grain of sin. And when sin grows great he hath no patience to bear 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 bear them that are evil.  
This is the first sort or kind of their works here specified, and by Christ approved, the removing or taking away of the evil. Hence observe, That,  
It is (as an Argument so) the duty of those who are Doct. 4 good, not to bear them that are evil. It is an Argument, for from hence this Church receives Letters Testimonial from Heaven of their goodness. The height and elevation of grace, may well be taken by our opposition against evil. The more holy any man is, the less can he bear with his own sin: For this, I conceive to be an experimental truth, That the less corruption any one hath remaining in him, the greater burden it is unto him: And they who have most corruption in them feel it least. Now as it is in reference to the evil in ourselves, so proportionably to that in others. The more holy any man is, the less he can bear with those who are unholy and profane.  
But I shall prosecute the point only under the Notion of a duty. It is the duty of those who are good, not to bear such as are evil.  
Evil men, and evil manners are heavy burdens. They are burdens to God: I am pressed under you (saith 
Am. 2. 13. Isa. 1. 24.  God to such) as a Cart is pressed with sheaves. God will not bear them. I will ease me of mine adversaries. They are burdens to whole Kingdoms and Churches; they cannot bear them; they sink and ruin under them, if not removed. They are burdens to all good men; they must not bear them, it is their duty to remove them.  
For the clearing of this point, I shall open those two principal terms in it:  
First, who these evil ones are that must not be borne.  
Secondly, what it imports, Not to bear them.  
To the former. In a sense, all men living on the face of the earth are evil men. Why callest thou me good, saith Christ, to one who knew no more of him then Man: There is none good but God, scil. essentially, perfectly, and independantly. 
Mat. 19 17.  There is none that is good and sinneth not; there is none that doth good, and sinneth not. Now though every evil 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 bear the infirmities 
Rom. 151.  of the weak. Infirmity is a degree of evil: And these weak 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 weakness but strength) yet they must be borne with.  
We must therefore distinguish of evil men.  
First, some are private and close offenders, others are public and scandalous.  
Secondly, some are weak and scrupulous, others are obstinate and pertinacious.  
Thirdly, some are evil-doers, and evill-practisers only, others are evill-promoters and evill-plotters.  
Fourthly, some are seduced and misled, others are seducers and leaders into mischief.  
Fifthly, some are curable and willing to be reform, others are incurable and hate to be reform.  
Such as are public 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 reform; 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 legal Cognizance, and though many offences of such may be insufferable in their own nature, yet there is a necessity of bearing them: For such as are weak and scrupulous, it was (a little before) proved a duty to bear them: For those who are only evil-doers, and seduced, they being willing to reform and be cured, in some cases (I say in some cases) justice may bear them, and charity in all.  
For as it was in the Laws of Leprosy among the Jews: Many who had rise and scabs, or spots in 
Lev 13.  the skin of the flesh, were not yet to be judged unclean, and put out of the Camp. There were certain Criteria, signs or tokens given by God himself, on which the Priest was to ground his judgement. So now many have sins and errors (whereof those spots and rise were a figure) who yet must not be thrust away from us presently. Such indeed must, whose spiritual sores carry a proportion (if we can find it out) with those corporal. It is agreed on by all, that those leprous spots did note out our several 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 inquire about all, or confidently to conclude about any; yet there can be no danger in offering a conjecture suiting the rules before given.  
I shall instance only in four of those signs, whereof the first, which is also often mentioned in that Chapter, is, when the hair in the sore is turned white, and when the plague in sight is deeper than the skin. The white 
Leu. 13. 3.  hair may note such as have continued long, and are grown old in any wickedness. The deepness of the plague, such whose wickedness is not only acted by their hands, but seated in their hearts, and sunk into their spirits. A resolved, studied way of evil, is a deep sore; deeper than the skin, such men are far worse than they appear.  
The second token of Leprosy, was, when the scab did spread much in the skin. Though it had no white hairs, 
V 4, 8.  though it were no deeper than the skin, yet if it did spread much in the skin, such an one was a Leper. It may figure such, whose sinful 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 remarkable things in all this law, that quick or sound flesh in the sore should be judged Leprosy, and the man unclean: Whereas, if the Leprosy covered all his flesh, he was pronounced clean. 
V 13.   
Hereby first may be meant, such as justify themselves and their wickedness, as jonah said of his passion, I 
jon 44.  do well to be angry, angry even unto death: so they of their unwarrantable, yea abominable ways, both in practice and worship, We do well to do so, even to the death; this is living flesh in the midst of the sore. When a sin shall be maintained for holiness, and superstition stood to for pure devotion: Whereas, he who humbleth and judgeth himself, is like him, who had the Leprosy all over, and might be declared clean.  
Or secondly, such may possibly be figured by the quick raw flesh, who sin against the light of knowledge, and the quickness, yea rawness of a galled Conscience.  
A fourth note of Leprosy was, When after the healing of a bile in the skin, in the place of it a sore did arise, with the former Symptoms of white hair, and deepness in the flesh. This may signify relapsers, whose sinne-soares 
V 18, 19, 20.  break out after promises and appearances of healing: Such as return with the dog to their vomit, and 
1 Pet. 2. 22.  with the Sow that is washed to their wallowing in the mire. Many Relapsers prove as bad as Revolters, who of all men are most profound to make slaughter, and do mischief; 
Hos. 5. 2.  Therefore beware of them, these are not to be borne. From these and the subsequent signs of Leprosy, laid down in this Chapter, with the former distinctions, we may discover who those evil men are that must not be borne.  
The second enquiry is, what, not bearing doth import. As all the Negative Commandments have in them an Affirmative: so hath this Negative rule in the Text. Not to bear, denies and affirms.  
In the Negative sense, Not to bear, 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 hid or conceal.  
Fifthly, Not to pity or compassionate.  
In the Affirmative sense, Not to bear, 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 judicial way, or in a Martial way.  
In the thirteenth of Deutronomy, we have both senses expressed, in the case of Entisers to Idolatry. If thy 
Deut. 13. 6  brother, the son of thy mother, or thy son or thy daughter, or the wife of thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers, etc. Thou shalt not consent unto him, nor hearken 
Ver. 8.  unto him, neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him. Here are the Negative Acts of Not bearing. The highest of the Affirmative follows in the next words, But thou shalt 
Ver. 9  surely kill him. Not privately or without judgement, 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 kill of them without Order and judgement. As it is expounded in the next words, Thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. So was the Low of stoning to death; The hands of the witnesses shall be first 
Deut. 17. 7  upon him. And so much legality was observed in the stoning of Stephen, the Witnesses began. But to the point, 
Act. 7. 58. Ps. 101. 8.  David resolves as high: I will early destroy all the wicked of the Land, that I may cut off all wicked doers from the City of the Lord. His son Solomon directs as high: Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from the 
Prov. 25. 4, 5.  King, and his Throne shall be established in righteousness. Wicked men are dross, they have no good mettle in them; they can never be made fit vessels to serve, or currant money to enrich, or jewels to adorn the Throne: For the taking this dross away, he doth not arm a hand of violence, but a hand of justice. The very dross about a Prince's Throne must be removed with duty and respect. Saint Paul reproves the Church of Corinth for holding communion with an incestuous person; and charges them 
1 Cor. 5.  to punish him (as high as the power of a Church can reach) with Excommunication; Therefore put away from among yourselves that wicked person. Himself could 
Ver. 13.  not bear false brethren (they are worse than open enemies) for an hour. To whom we gave place by subjection, 
Gal. 2. 5.  no not for an hour. His imprecation (in the same Epistle) goes deeper than his practice. I would they were even cut 
Gal. 5. 12.  off which trouble you.  
The truth is, First, such evil men will not long be Reason. 1 evil alone. Evil men endanger the good; As weeds the corn, or bad humours the blood, or an infected house the neighbourhood. Nemo errat sibi ipsi, sed dementiam spargit in proximos. The Apostle compares them 
Sen Ep. 94  to Leven, which quickly soureth the whole Lump. On this ground he adviseth Timothy to shun profane and 
1 Cor. 5. 6.  vain babble (that is profane and vain babblers) for 
2 Tim. 2 16, ●7.  they will increase unto more ungodliness, and their word will eat as doth a Canker or a Gangrene. This is often given as a reason why the jews might not bear the Canaanites. Thou shalt make no Covenant with them nor 
Exod. 23. 32. 33.  with their gods, they shall not dwell in thy Land, lest they make thee sin against me. And when contrary to this rule they did bear them, the event is answerable to that minatory predication. They did not destroy the Nations concerning whom the Lord commanded them; but were mingled 
Psal. 106. 34, 35, 36.  with the heathen (than immediately follows) 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 heresy of the Pelagians (denying the 
Aug Tom. 7. lib ● de pec mer, c. 9  propagation of sin) that all sin is handed from one to another by example, and taken in by imitation. But it is a too much experienced truth, that sin is mightily increased and spread by example and imitation. We have seen dangerous, if not destructive errors, and vain superstitions spreading fare and near, when countenanced with the practice, 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 bear such, though we could escape Reason. 2 the pollution, yet we shall fall under the guilt of their sins. We sin in others, while we suffer them to sin: We commit all the evil which is in our power to hinder, if we hinder it not. Vitia aliorum si feras, facis tua. We become guilty of other men's sins, not only by commanding, counselling, and approving them; but (if we may) by not stopping and restraining them. I will judge the house of Eli for ever (saith the Lord) for the iniquity which he knoweth, because his sons made themselves 
1 Sam. 3. 1●  vile, and he restrained them not. He gave them fatherly advice, but he did not use his Fatherly Authority. When Christ calls his people out of Babylon, this 
Rev. 18. 4.  is added as a reason, that ye be not partakers of her sins: Which partaking in her sin, 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 heresy there maintained, though they keep themselves pure from all practice 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 sin, we shall likewise bear their punishment. This is joined as a further reason of their coming out of Babylon, in the place before cited, that ye receive not of her plagues. And 
Rev. 18. 4.  when the people of God have strength and power, they are as much obliged to cast Babylon out from amongst them, lest 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) look not behind 
Gen. 19 17.  thee, neither stay thou in all the plain: Escape to the mountain, left thou be consumed. Depart, I pray you, from the tents of these wicked men (saith Moses to the Congregation) 
Num. 16. 26.  and touch nothing of theirs, left ye be consumed in all their sins. And if there be so much danger in being near them, what danger is there in bearing them. A companion of fools shall be destroyed. When an overflowing 
Pro. 13. 20.  storm sweeps away the wicked, the tail 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 fear of trouble we bear them, God (to confute our policies) makes them both our burden and our trouble. Take heed unto yourselves (saith joshuah to Israel) that ye love the Lord your God: Else, if ye do in any wise go bacl, and cleave to the remnant of those Nations, even those that remain among 
Iosh 23. 11, 12, 13.  you, and shall make marriages with them, and go 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 thorns in your eyes, until 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 blood of many thousands. Of all the evil which hath fallen upon them we may say, this is your bearing with evil. You have borne them, and they have broken you. It is better to learn by other calamities than our own. And to take Example, then be made One.  
Lastly, Not to bear the evil is mercy, not only to Reason. 5 the good, but to the evil. You cannot be more cruel to them, then in sparing them. The greatest stroke that ever Israel felt from the hand of God was this, Why 
Isa. 1. 5.  should they be stricken any more. Ephraim's sorest judgement for Idolatry was this, Let him alone. If you would 
Hos. 5. 17.  be a friend to evil men, wound them. A kiss is enmity. Favour and compliance fattens their sins, and hardens their hearts, whereas reproof and punishment may possibly reform and heal them. It was the wish of that good King; Let the righteous smite me, it shall 
Ps. 141. 5.  be a kindness; and let him reprove me, it shall be an excellent Oil, which shall not break my head. There is no standing still in evil, the best, if let alone, when they do amiss, will be worse; How bade 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 kindness to smite them? It is always a kindness offered, though often it be not a kindness received: For of many that of Solomon is verified, Though thou shouldst 
Pro. 27. 22  bray a fool in a mortar among wheat with a pestle; yet will not his foolishness departed from him. And the Apostle is express in a Prophetic threat, Evil men and seducers 
2 Tim. ●. 13.  (that is, evil men who are seducers, or among all evil men, especially seducers) shall wax worse and worse, deceiving and being deceived. They cozen others, and the Devil cousins them. But if these will not receive this kindness of smiting (ad correctionem) to amendment, it will be a kindness, 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, do but treasure up wrath against the day of 
Rom. 2. 5.  wrath, and the Revelation of the righteous judgement of God. The judgement of many had been (comparatively) Light, if they had not been so much borne with. As favour to a murderer often kills a second man, so it often adds a degree of wrath to the second death of the murderer. And this is proportionably true of every evil one we bear, unless such repent, they poor souls bear the more for ever.  
The point yet is liable to some Objections from Obj. 1 Scripture, I shall answer two Texts which may also be 
1 Cor. 13. 6  a clearing to others.  
First, that of the Apostle, Love beareth all things. If all things, then evil things, for many things are evil.  
I answer, Love is indeed the badge of Christ's Disciples, An. 1 the very Genius of the Saints. And love hath broad shoulders, it can bear much, yea love can bear 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 bear sin. 
Gal. 6. 2.  Bear one another's burdens (saith S. Paul to his Galatians) and so fulfil the Law of Christ. Love can bear any thing that concerns the fulfilling of the Law, but if anything be a breaking of the Law it cannot bear that. It can bear the infirmities and passions of others, It can bear the afflictions and sufferings of others, it can bear the wrongs and injuries of others against itself, but it cannot bear wrongs and injuries done to God.  
Secondly, Charity is not contrary to Justice. We An. 2 may love the person while we reprove, oppose or punish the offender. God himself punisheth where he loves. Thou wast a God who forgavest them, though thou 
Psal. 99 8.  tookest vengeance of their inventions. And man may forgive, where he taketh vengeance. It is said, that God suffered (or bore) the manners of the Israelites forty years in the wilderness. He bore them indeed in the way of much patience, but he did not bear them in a way of the least compliance. For with many of them God was not well pleased, that is, he was exceedingly 
Act. 13. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10. 5  displeased (there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Apostles expression, (as the words following do evince) For they were overthrown (or as another place hath it, their carcase fell) in the wilderness. Theirs was a great punishment, and therefore Gods was a great displeasure.  
Thirdly, Christ is all Love as well as all lovely. He is but 
Eph. 5. 2.  Love Incarnate. And his Love is made the pattern of ours. Walk in Love as Christ hath loved us. Now jesus Christ though he came into the world with love enough, to bear the sins of every man in the world, and with resolution to bear the sins of all the Elect: so as to suffer and die for them; yet he would not bear so much as one sin of any one man, so as to countenance or comply with it. He would not bear Scribes and Pharisees, hypocrites, as full of love as he was. He would not bear buyers and sellers in the Temple, as full of Love as he was, but whipped them out. He would not bear his own Peter when he spoke foolishly, as full of Love as he was, but rebukes him with, Get thee behind me Satan, Mat. 16. 23. Christ in love bore all our sins, but he will not bear with any. Do not out-love your rule, and then bear as much evil as you can.  
Lastly, the love of ourselves is the measure of our Ans. 4 love to others; Thou shalt love thy neighbour as thyself. 
Mat. 19 19  Now no man ought so to love himself, as to bear his own sinne-evils. Holy self-love casts the first stone at a man's own sin. Therefore it cannot be love to others to bear them in evil. No, the Spirit of God doth interpret that as hatred. Thou shalt not hate thy brother 
Leu. 19 17  in thy heart: Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Or (as it is rendered out of the Original) that thou bear not sin for him. To oppose evil in thy brother is the best way to do him good, and thyself too.  
Secondly, it may be objected, That the Master of Obj. 2 the field not only forbids his servants to pluck up the Tares, but adds, Let both grow together until the harvest. 
Mat. 13. 30.   
I answer first, by that approved Maxim (Scriptura Ans. 1 Parabolica non est Argumentativa) We may not argue from every particular in a Parable, but only from the General Scope of it. The Scope of the Parable is only this, to show, that good and bad will be mixed together to the end of the world. Or it shows 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 pattern, or a rule by which we must walk. God is able if he please, to pluck 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 lawful power to pluck up.  
Again, the letter of the Parable is clear, that he forbids Ans. 2 only such a plucking up of Tares, as by which 
Ver. 29.  the wheat must be rooted up also; that is, a total 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 than whatsoever justice upon the Tares will help the increase and fruitfulness of the wheat, that is not so much as aimed 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 Author yet living. By the main truths 
M. F Rom in his great Oracle.  (saith he) found in the whole Scripture, the single and scattered places, which make some show of disproportion to the whole must be expounded and resolved. Or if the way of reconciling them be doubtful and difficult (as who can deny, but the infinite wisdom of the Creator, may far exceed all the wisdom of the creature) those places may stand as secrets not understood; but they may not break in pieces that body of truth, which we find by joints fitly and proportionably joined together in the body of Scripture. Seeing then the command of God, the practice of all good Kings, Magistrates, Ministers and people, according to their several places, recorded in Scripture, are clear, that evil 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 reproof and conviction Use. 1 of those who will by no means. bear the infirmities 
Ro. 15 1.  of the weak, which in duty they ought, But can well enough bear 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 dreams, 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, blind, covetous Shepherds, these were no burden to some, and too much borne by all. As for swearers, drunkards, scoffers at that which is Religion indeed, prophaners of the Lords day, these were no burdens, they were the companions or followers of some, and too much borne by all; even there, where they are the greatest burden of all, at the Lords Table. As 
Neh. 13. 24.  for professed Papists, and such as were Popishly affected, Who (like that impure off spring in Nehemiah) spoke half in the speech of Ashdod, and could not speak in the jews 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 discernible pains did some take to make them light enough for all to bear. Had not some studied a compliance and accommodation with Rome? Had they not almost beaten out a middle way? which yet would have proved no better than 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 jerusalem might be a City 
Ps. 122. 3.  compacted, or at unity within itself, as the Psalmist speaks (which ought to be not only the prayer, but the earnest endeavour of us all, and is one of the most  and comely things in the world) But that jerusalem and Babylon, Zion and Sodom, might be compacted, and at unity one with another. Hence their blending of truth and error, of superstition and holy worship. Hence their mincing and mangling our Doctrines and Tenets, and handling of controversies as if they handled thorns, which they were afraid to touch. Hence their gentle dealing with error, and speaking Popery so fair. What could all this portend but a hope, yea a design that at last unrighteousness and peace might embrace, that truth and a lie might kiss, that light and darkness might mingle, that Christ might have communion with him, whom our Fathers called Antichrist? and we believe he hath given us no cause to mend his Titles. 
Gen. 49. 15.   
Surely that which was prophesied of Issachar in reference to civil burdens, will be the History of such men in reference to spiritual, they crouched between two burdens, and bowed their consciences to bear (and were angry with all that bowed not with them) possibly for Issachars' reason too (though I judge no man's intentions) because they saw that rest was good, and the Land that it was pleasant. Good Hezekiah once offered himself to bear any burden of fine or ransom, 
2 Kin. 18. 14.  that he might purchase his peace with the King of old Babylon, I have offended (saith he) return from me, that which thou puttest upon me I will bear. We have cause to fear that some men have offered to bear much, and lay down great prices for the purchase of peace, with the King of new Babylon. It is a good bargain to buy truth with the expense of peace, but it is a miserable, an undoing, a breaking bargain, to buy peace with the expense or rendering up of any truth; though without question peace is a richer commodity than should be bangled away upon trifling niceties, or the crotchets of Schoolmen. Such as are properly called, Dissidia Scholarum non Ecclesiarum.  
Secondly, this truth wipes off that false and scandalous Use. 2 aspersion which is so commonly cast in the faces of the best: as if they were the people whom the Psalmist 
Ps. 68, 30.  describes, that delight in war; as if they were all for troubled waters and the fire of contention, as if they were indeed like Solomon's froward man that soweth strife. Yea 
Pro. 16. 28.  some will not fear to fasten that wickedness upon them, which God by his Prophet justly charges upon those Hypocrites, Ye Fast for strife and debate, ye 
Is. 58. 4.  pray for strife, ye preach for strife, ye consult for strife. And what is taken for the occasion of all these hard speeches, which ungodly sinners (as S. Judas speaks) 
jud. v. 15.  have spoken against them? Nothing but their answerableness to the duty of this Text, They cannot bear 
1 Kin. 18. 17.  them that are evil. Elijah was traduced for the Troubler of Israel, only because he could not bear idolatrous Priests and Idol-worship. The Prophet jeremy was accounted a man of strife and a man of contention to the 
jer. 15. ●●▪  whole Earth. A man of strife! there is much in that expression. Christ was called a man of sorrows, to note the multitude of his sorrows, or as if he had been composed 
Isa. 53. 3.  of all kinds and degrees of sorrow. Antichrist is called a man of sin, to note him, Merum scelus 
2 Thes. 2. 3  (as Beza gives the emphasis of such forms of speaking) a man made up of wickedness, or evil in the abstract. So when jeremy 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 Ishmael, his hand against 
Gen. 16. 12.  every man, and every man's hand against him. And how got he this stile? Only because he could not bear the profaneness of some, and the will-worship of others. His service among the jews was in this sense like that of Manlius Torquatus among the Romans, who gave it over, saying, Neither can I bear their manners, neither can they bear my government. The jews could not bear his plain dealing and reproofs, neither could he bear their hypocrisy and rebellion. And jeremy had almost been like Manlius in giving over upon this ground, Then I said I will not make mention of him, nor speak any more in his name, Chap. 20. 9 But (he recovers himself) 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 believers cannot quite give up their work, because of the contradiction of sinners. And hence he becomes a man of strife. For in the close of that verse he shows, that he had avoided all other occasions, I 
jer. 15. 10.  have neither lent on usury, nor men have lent to me on usury, as if he had said, I kept myself exactly within the bounds of my calling, I have not troubled myself or this people with any other matters: I have not entangled myself in any of the affairs of this life, which 
2 Tim. 2. 4.  he expresses by the Synecdoche of not lending upon usury: and yet he was a man of contention. On the same terms we have many men of contention at this day. But as it was commanded jeremy by the Lord in that Chapter, 
ver. 19  so may we say to these for all the clamours of men, Let them return unto you, but do not you return unto them. For, do they strive against sin? It is their duty. Do they oppose error? they are called to it. Do they beat down superstitious vanities? God commands it: Can they not bear evil? It commends them to God: To agree with men thus were to conspire against Christ. Such peace on Earth is war with Heaven. And we may answer all men, who would have us quiet with evil, as that Sword did to those who said unto it, O thou Sword of the Lord, how long 
jer. 47. 6, 7.  will it be ere thou be quiet? put up thyself 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 Seashore (of Babylon) there he hath appointed us. He hath given all his people a charge against iniquity, against every evil, there he hath appointed them. And may this Sword and Bow of all the upright in heart, be like the bow of Jonathan, and the Sword of 
2 Sam. 1. 22.  Saul, not turning bacl nor returning empty, from the blood of sinne-slaine, and from the fat of our mightiest corruptions both in Church and Commonwealth.  
Let me therefore close this Doctrine with Exhortation Use. 3 to all, in your several places: bear not them that are evil; this impotency is your strength for God, and this impatience your holiness. Bear not evil in your Governments, in your Families, in your Children, in your Servants, in your friends that are as your own souls, 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 work for God, for the King, for the whole Nation, is, to find out and take away both things and persons which are evil. Let your Acts testify before Heaven and Earth, that you cannot bear them. It was a noble resolution of the Israelites, who were no sooner informed that their Brethren the children of Reuben and 
Iosh. 22. 11.  the children of Gad, and the half Tribe of Manasseh, had built an Altar on the borders of jordan: but presently they resolve to fight against them. They will not 
Ver. 12.  bear them in this, though their Brethren: the reason was, because as the Moral Law taught but one God, so the Ceremonial taught but one Altar; and therefore a second was insufferable. And had not their answer 
V 13, 14. Ver. 21.  to the Princes (sent in Embassy) satisfied them (that they meant it not for Sacrifice) doubtless they had taken deep revenge in that quarrel 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 God's worship, whose Authors 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 tells us, this is God's Fast, Is not this the Fast that I have 
Isa. 58. 6.  chosen? To lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Those things then, which are bands of wickedness, resolve now to lose them, whatsoever is a heavy burden resolve to undo it: when 
1 King. 21 9, ●0. jejuniorun dies insumebantur in reconciliando Deo, maleficijs tollendu et jure dicendo Iunius in loc.  you are showed any yoke that is not of Christ's making, resolve as in the sight of God this day, to break it. That so all the bands being loosed, the burdens undone, the yokes broken, every one that is oppressed may go free. It was a custom among the jews upon the very day of their Fast to inquire after public offenders. This was the reason why cursed jezabel (to put a face of holiness 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 precedent in the maine is very imitable. It is a good part of a Fast-duty, to judge those to stoning (some legal punishment) who do indeed cast stones of blasphemy either at God or Kings: And so in a proportion to judge any evil doer.  
Again, I exhort to this the removing of evil as the most proper method of doing good. If the body natural be distempered, it is to little purpose to be at the charge for Cordials and Restoratives, until the noxious humours be purged and carried away. No man will bring in goodly furniture into his house until the dust and rubbish be swept up and cast out. I doubt not your approbation (nay, who hath not seen your practice?) of this course for the restoring of the body politic, and the Adorning of God's house (his Church) whose house are we, even as many as hold fast the confidence 
Heb. 4. 6.  and rejoicing of the hope firm unto the end.  
Lastly, I exhort to the removing of these burdens, the evils of sin, lest we provoke God to lay other burdens upon us, more (blessed be his name) than he hath done yet of the evils of punishment; They that will bear the former burdens, shall bear the latter whether they will or no: Be they persons or Nations. We have heard heretofore such outcries against some faithful Ministers, as Amaziah made at Court, against Amos. The Land is not able to bear all their words. We have just cause to fear 
Amos 7. 1.  that the Land will not be able long to bear all their works, who made this cry: if they be borne. The burden of God's wrath will sink a whole people together, who are willing to bear the errors and vanities of one another. At least our children may bear the sin of this generation, in bearing their sin, as the children of the Israelites did their Father's sin. Of whom God speaks, (Numb. 14. 27.) How long shall I bear this Generation? Your carcases shall fall in the Wilderness, v. 32. And your children shall wander in the wilderness forty years and bear your whoredoms: their Fathers died and they carried their Father's sin forty years, and were so long debarred the possession of the promised Canaan. If we should (as they) prove false to Christ, our carcases may fall and our children may wander (who knows how long) in a wilderness of trouble and distraction, bearing this spiritual whoredom of ours, before they shall be admitted to the Canaan of a settled condition.  
Therefore (to conclude all) do not this great, this dangerous evil, The Bearing of them that are, The Bearing of that which is evil. Bear not Oppressors and Merchants, rather than Stewards of Justice in the State. Bear not Buyers and Sellers, Money-changers rather than Ministers in the Temple. Bear not the Seats of those who have sold and vexed Doves, but have spared Crows, and admitted unclean birds to nestle there. Bear not ignorant, idle, idol-shepherds, who feed themselves and not the flock. Bear not sons of Belial, who make men abhor the offerings of the lord 
1 Sam. 2. 12 17.  Bear not profane Atheists, blasphemous Swearers, swinish Drunkards, filthy Adulterers, bloody Murderers, false Witnesses in any corner of the Land: Bear not Idolaters, who change the truth of God into a Lie, and 
Rom. 1. 25  worship the creature more than the Creator (or the creature with the Creator) who is blessed for evermore: Bear not a Graven Image, nor the Maker, nor the Adorer of it; But defile all the Cover of the Graven Images of Silver, 
Isa. 30. 22.  and the Ornaments of all the molten Images of Gold, cast them away as a menstruous 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. Bear not superstitious 
Rev. 14. 2.  Innovators, who are all for mixtures in the worship of God: Whose minds are corrupted (and they have a mind to corrupt others) from the simplicity that is in Christ. 
2 Cor. 11. 3  The Gospel and the ways of it are not Simple, as Simplicity is opposed to depth of wisdom (for therein is made known the manifold wisdom of God) But as simplicity 
Eph. 3. 10.  is opposed to mixture: As in Philosophy we distinguish between simple and mixed Bodies: so in Divinity we may between simple and mixed Ordinances. Every thing the more simple (in this sense) 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 hear, the Heralds have a rule amongst them, That the most simple Bearing is the most honourable Bearing; Coats full of Devices show a mean 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 bear not mixing Innovators. Neither bear the old mixtures, the old Leaven which was left in the first reformation. Take away the names of Baalim (the Remnants of Superstition) that they may no more be remembered by their Name. 
Hos. 2. 17.  Consider, and consider whether you should bear that, which hath been groaned to you as a burden, by many, by most Petitions from all the Quarters of the Land; I mean plainly, Our present Frame and Constitution of Church-Discipline and Government. But let this come to Trial. Though Ephesus had not the patience to bear them or those things which were evil; yet Ephesus had the patience to hear and try those who said they were good (though upon the debate it appeared) they were not. Thou hast tried them which say they are Apostles and are not, and hast found them Liars.  
This is the second great work specified about which 
Second work of the Text.  that Church laboured and exercised their patience. And should now be discussed, but I will only hint at those three particulars, which the words hold forth concerning such trials.  
First, The necessity of them. None either persons or things, although they pretend divine Authority, aught to be admitted without trial: For here, such as said they were Apostles were found Liars. Who, remembering 
Eph. 5. 8. 1 Cor. 13. 9 Mat. 24. 24 Acts 20. 29, 30. 2 Pet. 2. 1. 2 Cor. 18, 13, 14. Mat. 24 24  that all men by Nature are darkness, and that the best are but in part enlightened: That Christ and his Apostles have prophesied, False Christ's and false Apostles shall come, and that the worst men shall come in the best shapes, A Devil will transform himself into an Angel 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 not conclude the necessity of a Trial, though Ius divinum be the plea.  
Secondly, the words hold forth the justice and equity of such Trials. Such as pretend divine Authority ought not to be rejected or condemned before Trial. Thou hast tried 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 suspicions, bare reports and accusations, miscarriages and ill successes cannot single, or all together, bear out the rejection of any thing or person, before Trial, which claims by Divine right.  
Thirdly, the words hold forth the fruit and benefit of such Trials. Due trial will quickly discover those who are but pretenders, it will unmask hypocrites: Thou (having tried) hast found them liars. As the Furnace to mettle, or the Balance to coin, such is due Trial to men, it will show what is Dross, what is Light. I say, due Trial will show it: For if you bring a light piece to a false beam, it will return for currant. Then it must be a due trial; due for the Nature of it, not a Trial 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 Custom, not by Counsels, not by that which is usually called Antiquity: 
Iosh. 9 4.  The torn Garments, and mouldy bread of cunning Gibeonites, will not prove them come from the far country. 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 away: So the Apostle defines it. Such is the condition 
Heb. 8. 13.  of things that wax old, and such will their Lot be, they must vanish. Whatsoever truth came from Heaven with Christ, shall never (in itself) feel decay. Whatsoever moulds now, though it be as old as the world, came but from our borders, This World: Heaven is the fare country. Therefore the trial cannot be made by that which is usually called Antiquity: But by that which transcends all humane Antiquity, Customs, Counsels and Traditions (though all these may contribute some help) The Word of God. That hath enough in 
2 Tim. 3. 15, 17.  it to make the Man of God perfect; and what can be added to perfection? That hath enough in it to make all men wise unto salvation. And what any man should do with wisdom beyond that, I know not.  
Ob. If any say, The Word of God is often the thing in Question. The controversy ariseth about the sense of a Text.  
I answer (with our learned writers against the Papists) the Scripture is both Text and gloss, and ever hath light in some place to clear the darkness of any other.  
There is another rule of trial given by Christ, which I will but touch also. By their fruits ye shall know them: do men gather Grapes of Thorns, or Figs 
Mat. 7. 16.  of Thistles. The fruit of Apostleship was by pains in 
Rom. 1. 13 c. 16. 5.  preaching of the Gospel, and readiness to suffer for the Gospel, to save souls. They cannot be Apostolical who preach not, or very seldom, and those who would preach often they hinder. The fruits of Apostolical Doctrines and Ordinances, are first the advancing of God in his free Grace, and the abasing of man in regard of any Selfsufficiency or . 
Rom 14. 17.   
Secondly, the settling of unquiet consciences, and the bringing in of assured peace into the soul.  
Thirdly, The mortifying of lusts, and the perfecting of holiness in the fear of God. Those Doctrines or institutions about worship cannot be Apostolical, which set up man's will, and leave his conscience unsettled. Which give advantage to his Lusts, and leave his Graces unassisted.  
Do but make serious trial by these rules, and whatsoever saith it is, and is not Apostolical, will be found a lie. 
1 Cor. 3. 13, 14, 15.  The benefit of such a trial is unspeakable, Truth will get more Lustre, and we can lose nothing but our dross, our hay and stubble; Our services will find more acceptation with God, and we shall have more satisfaction in ourselves. And if after all your trials you attain not what you ought (Man's blindness 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 bear, if (as Daniel speaks) after all that is come upon us, we make not our prayer (and improve not our endeavour) 
Dan 9 13.  that we might turn from our iniquities and understand his truth.  
I have but two admonitions in a few words from 
Third part of the text  the third main branch of this Text. First, do all these works for Christ's name sake. Otherwise you may do much good for others, but you shall get nothing (to purpose) by it yourselves. Look to your ends and aims. They who built Babel did it to get themselves a 
Gen 11. 4.  name; but they who will restore jerusalem must do it to get Christ a name. If you labour and have patience, for Christ he is engaged for your reward; if for yourselves, Christ hath said and almost sworn it, Verily you have your reward. There is nothing more miserable then to have our full pay in this world. And yet it is 
Mat. 6. 2.  most certain that no good we do, will (redundare in personam) do us good beyond (if it do so much) unless we make God our end. jehu had a worldly 
2 Kin 9  Kingdom for destroying Baal's Priests. The most we can have is a worldly reward of honour, riches or greatness, for a good work done for worldly ends, When ye have that ye have to the utmost worth of it. No man ever made more of such a work, or ever shall. If we seek our own glory, we shall never enter into Gods. It is a sad thing to do good with an ill heart.  
Secondly, to shut up all, do 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 work for right ends, will work unto the end. They who seem what they are not 
Nemo potestdiú personam fictam far, ficta citò in naturam suam recidunt. Sen. Ep Heb. 6. 9 Gal. 6. 9 Rev. 3. 11.  will quickly (if they be put to it) cease to be what they seem. And they who work by art only, will soon return to their own nature. But (Honourable and Beloved) I hope, nay I know better things of you, though I thus speak: only I admonish you (with all humbleness) in the Apostles language, Be not weary in well-doing, for in due season you shall reap, if you faint not. Or in the words of Christ to the Philadelphian Angel, hold fast, let no man take your crown. It is constancy which sets the crown upon the head of every action. If at any time any of your spirits begin to faint (as who may not have a qualm) then let me bespeak such a one as he Prophet doth almost fainting Israel. Hast thou 
Isa. 40. 18.  not known? Hast thou not heard, that the everlasting God, the Lord the Creator 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 weakness, may. No, while God hath strength he who works for God cannot utterly want it. For (as it follows) 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 natural 
Ver. 30.  abilities is weakness 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 walk and not faint. Christ who gives you work, 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 do we serve? who helps us 
joh. 15. 3.  to do his business, and then pays us for doing it, who works 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.