THE FIRST STEPPE: AND FIRST SERMON.

THe Apostle, ha­uing in the end of the former Chap­ter, exhorted the Ephesians to placability, in forgiuing one another their [Page 62] wrongs, doth in the begin­ning of this present Chapter, conclude the said exhortati­on, enforcing it by a two-fold argument. The first, drawne from the example of GOD himselfe, who for Christs sake hath forgiuen vs freely all our sinnes. Be ye therefore follow­ers of God, (namely in for­giuing and forgetting of wrongs) Vers. 1. The second is taken from the example of Christ, teaching vs to imitate him in his loue; for, as for­giuenesse of wrongs is nei­ther easily obtained, nor of any account in Gods sight, vnlesse it proceeds from loue, therefore hee ioynes this to the former, And walke in loue, as Christ hath loued vs. Vers. 2. Secondly, the Apostle pro­ceedes by way of Dehortati­on, disswading them from three most pernitious vices, and hainous sinnes, viz. For­nication, [Page 63] all Vncleannesse, and Couetousnesse, which were either not acknowled­ged to bee sinnes at all, or at least much extenuated or ex­cused; as also from three sinnes of the tongue, viz. fil­thinesse, foolish talking, and iesting; all which hee dehor­teth from, by foure most weighty reasons. First, be­cause, they become not Saints, Vers. 3. Secondly, because they are not conuenient, Vers. 4. Thirdly, because they exclude vs out of Gods Kingdome, Ʋers. 5. Fourthly, because for such things sake, the wrath of God commeth vpon the children of disobedience, Verse 6. And whereas many are ready to obiect, and say, that they are no sinnes at all, or at least not so hainous as they are made, neither is there any such dan­ger in them, as is set downe by Saint Paul, in the aforesaid [Page 64] reasons; He therefore giueth vs an Item, and a speciall Ca­ueat, teaching vs, that all such obiections and allegations, contrary to his doctrine, are but idle and vaine speeches, whereby men goe about to deceiue and seduce vs; and so shall all finde that trust to them; Let no man therefore deceiue you with vaine words; for most certainely, the hea­uy wrath of God shall fall vpon them that commit such sinnes: Bee not yee therefore companions with such, as ye would be loth to partake of their iudge­ments, Vers. 6, 7. Thirdly, he sets downe a generall exhor­tation for the well-ordering of our liues; that is, not to liue any longer in the former darkenesse of our sinnes, but to walke as children of the light; drawing his Argu­ment from the diuersitie of their estate, partly from [Page 65] their estate before conuersi­on; Yee were once darkenesse; partly from their estate after conuersion; but now yee are light in the Lord: walke there­fore as children of the light. ver. 8. that is, liue, and leade the whole course of your liues an­swerable to your new estate & condition wherunto ye are called; for euen your calling out of the state of darkenesse vnto light, requires it. Hoc tempus alios mores postulat, This time requires another manner of life than before, when you were in darknesse. And, whereas it might be de­maunded how we should so liue, and wherein this walke consisteth? the Apostle sheweth plainely, that this walke consists of three steps, 1. to prooue, or approoue what is pleasing to the Lord, that so wee may compose and frame our liues according to Gods will, [Page 66] Vers.] 10. 2. not to communi­cate with other men in their vnfruitfull workes of darke­nesse; 3. but euen to re­prooue them rather; not on­ly in words, but by the light of an holy life, and good ex­ample, Vers. 11.] And thus much for the Coherence; ac­cording to the obserued rule of the Rabbins, Qui non aduer­tit, & quid supra, & quid infra sit scriptum, is planè peruertit, per sanctum Dei verbum. He that marks not both what goes before, & what followes after his text, peruerts the order of holy Scrip­ture; Now to the Text.

Proouing what is acceptable to the Lord.] These words are a continued speech, as the word [proouing] imports, ha­uing dependance on, and re­lation to the 8. verse. And they containe the First Steppe of the Christian mans walke; al­luding [Page 67] to the Sunne, whose propertie is, by communica­tion of her light, to display and lay open things in secret, to search and trie the nature of things, alwayes walking in her course, and neuer resting; So ought euery man, who is the childe of light, through the whole course of his life, diligently to search, trie, and prooue, what is pleasing to God, what displeasing, dayly increasing in the knowledge of Gods will, and obedience therof, that wee may prooue, what is that good, and accep­table, and perfect will of God, Rom. 12. 2.

In the wordes I obserue foure points; 1. the duetie en­ioyned, in the word [proo­uing.] 2. the obiect. what is pleasing, (not to men, or the wisedome of the flesh) but, to the Lord. 3. who must thus prooue; that is, the children of [Page 68] light. 4. the continuance of this dutie; as appeares by the connexion of these words with 8, verse, Walke proouing, &c. And first of the dutie.

THE SECOND SERMON vpon this FIRST STEPPE.

WEe haue heard hi­therto of the du­tie it selfe; now I proceede to the second point in the Text; namely, what must be prooued, and approoued; The thing then which we must prooue, is, [...], What is acceptable, or wel-plea­sing to the Lord;

It is the counsell of the [Page 141] Apostle, 1 Thes. 5. 21. Try all things; hold fast that which is good; as if he should haue said, as I would not haue you des­pise prophecying, so I would not haue you to admit and approoue of euery Doctrine without discretion, but to prooue the doctrines, and hold fast onely that which is good; I would haue you to trie the Doctrines by the Touch-stone of Gods word, and not to be carried away with euery winde of doctrine, Ephes. 4. 14. I would haue you try the spirits, whether they be of God or no, but not to belieue euery spirit, 1 Iohn 4. 1. I would haue you to approoue of nothing but what is well-pleasing to God; Thus I desire that ye may walke worthy of the Lord, vnto all plea­sing, Colos. 1. 9. 10. And I be­seech you brethren, and exhort you, by the Lord Iesus, that as ye haue receiued of vs how yee [Page 142] ought to [...]lke and to plea [...]e God, so yee would abound more and more, 1 Thes 4. 1. and as the Text hath it, to walke, proo­uing, what is acceptable to the Lord, or well-pleasing to God. Not what is pleasing to men; for if we seeke to please men, wee are not the seruants of Christ, Gal. 1. 10. Not to seeke and prooue what is the pleasure of the Pope, as the Papists doe; Not what is pleasing to the world, for he that will be a friend to the world, is an enemy to God, Iam. 4. 4. and the wise­dome of the world, is foolishnesse with God, 1 Cor. 3. 19. Not what is pleasing to our owne corrupt natures, affections, humors, dispositions, for this is to liue vnto our selues, and not to the will of God, which is for­bidden, 1 Pet. 4. 1. 2. Not what is pleasing to the diuell, for so we fall into the suare of the Di­uell, and are taken captine hy [Page 143] him at his will, 2 Tim. 2. 26. but what is well-pleasing to the Lord; that if it be agreeable to his word, then to receiue it, if disagreeing to his word, then to reiect it; if the word commands it wee must doe it; if the word forbid it, wee must leaue it vndone; and thus shall we walke, proouing what is pleasing to the Lord.

For our better vnderstan­ding of this point, I will han­dle it; first, Generally; shew­ing what that is, in generall, which is acceptable or plea­sing to the Lord; secondly, more particularly; what the pleasure and will of God is, and wherein it doth con­sist.

Generally, that is accepta­ble or pleasing to God, which is agreeable to the will of God; this, and onely this, is well-pleasing to the Lord; [Page 144] therefore the Apostle exhor­ting vs to proue what is plea­sing to the Lord, explaines himselfe afterwards, speaking of the same thing, in the 17. Verse, be not vnwise, but vnder­stand what the will of the Lord is. Thus to please God, and in all things to obey Gods will, are all one, and often taken for the same in Scriptures. S. Iohn saith, 1 Epist. 3. 22. What­soeuer wee aske, wee receiue of God, because we doe those things which are pleasing in his sight. Which hee explaines after­wards speaking of the same thing; This is the confidence that we haue in him, that if wee aske any thing according to his will, he heareth vs, 1 Iohn 5. 14. And so the Apostle in his prayer, sheweth, saying, The God of peace make you perfect in euery good worke, to doe his will, working in you that which is wel­pleasing in his sight, Heb. 13. 21. [Page 145] where he giueth vs to vnder­stand, that a good worke and well-pleasing to the Lord is that which is done according to his will, and which hee worketh by his spirit in his children. And so, on the contrary, that is displeasing to the Lord, which is disagree­able, and contrary vnto the will of God; When they mur­mured against God, complai­ning that they had nothing but Manna, they forgat God and were vnthankefull, this was contrary vnto Gods will; and this displeased the Lord, Psal. 78. at large. Yea, forty yeares long was God grieued with this generation, Psal. 95. 10. and they please not God, and are contrary to all men, 1 Thes. 2. 15. because they did such things as were not according to the will of God, but con­trary vnto it, as, they killed the Lord Iesus, and their owne Pro­phets, [Page 146] and persecuted the Apo­stles, and the like. Secondly, then wee are said to doe that which is well-pleasing to the Lord, or acceptable to the Lord, when we labour in vp­rightnesse of he art to keepe Gods commandements; as on the contrarie we doe as high­ly displease God, when wee breake his commandements. Whatsoeuer we aske of God, wee receiue, because wee keepe his commandements, and doe those things which are pleasing in his sight, 1 Iohn 3. 22. where wee may se, that, to keepe Gods commandements, and to doe what is pleasing in his sight, are in effect all one; and wee can not possibly please God in any thing, vnlesse woe en­deauour to yeeld vpright o­bedience to all Gods Com­mandements; and when no outward action, priuiledge, or prerogatiue whether of Iew [Page 147] or Gentile, stands vs in any stead, this doth; for circumci­sion is nothing, and vncircumci­sion is nothing, but the keeping of the Commandements of God, 1 Cor. 7. 19.

Doct. Hence I gather, that the right way to please God, is to doe nothing but what is a­greeable to Gods will, ioyned with obedience to all Gods commandements. Quest. But how shall I know when it is agreeable to Gods will, and when it is not? Answ. It is onely then agreeable to Gods will, when it is agreable to the word of God; for his whole will is contained in the word, and when wee doe what the word commands, and leaue vndone what the word forbids, then we doe the will of God, and please him; and when wee doe contrary vnto the word, we vtterly dis­please him. Now the will of [Page 148] God is two-fold: Secret, Re­uealed. The first is the will of his good pleasure, which nei­ther may nor can be resisted, My counsell shall stand, and I will doe al my pleasure, &c. Isay. 46. 10. 11. Of which speake these places. God will haue mer­cy on whom he will, and whom he wil, he hardeneth, Rom. 9. 18. 19. He hath predestinated vs accor­ding to the good pleasure of his will, Ephes. 1. 5. and the like. This secret will, being the will of his good pleasure, is not here meant, neither doth this belong to vs to pry into, neither is this the rule of our actions. Secrets belong to God, Deut. 29. 29. But I speake of the reuealed will of God, which is called his signified will, which is reuealed and made knowne to vs in his sacred word; Reuealed things belong to vs, Deut. 29. 29. And this is the only law and [Page 149] Rule of all our actions, yea, of whatsoeuer is to bee either beleeued or practised; Thus the Word is the will of God; both the Law and Gospel, because they serue to declare, and manifest vnto vs, what is pleasing and acceptable to God, and what is our duety both towards God, our selues, and others, thus commaun­dements, counsels, commi­nations, threatnings, prohi­bitions, promises, and the like, are the signifying and re­uealed will of God, accor­ding to which onely, wee must thinke, speake, and doe.

Vse 1 First, This doctrine con­demnes all those that ei­ther neglect, or contemne the Word of God, in which a­lone, the will of God is reuea­led; They hate to bee refor­med, and cast the Word be­hinde them. Psal. 50 17. How [Page 150] can such men doe that onely which is pleasing to the Lord, and agreeable to his will; When, as Salomon saith, or God by Salomon, They re­fuse to hearken to the call of God speaking to them in his Word; they set at naught all Gods coun­sell; they will none of his counsell, but despise all his reproofe? Prou. 1. 24, 25, and 30. verses. Yea, they say vnto God, Depart from vs, wee desire not the knowledge of thy wayes. Iob 21. 14. It is a fearefull case, to see how little the word of God is regarded, and how much it is despised, and in despising the Word, they dispise the will of God, which who so doth, shall bee destroyed: Hee that despiseth the Word shall bee destroyed. Prou. 13. 13.

2 Secondly, This reprooues the practise of the Papists, who neglect the word of God, and debarre the people [Page 151] of it, and giue credence to Popish teachers, and writings of men, cleane contrary vnto the word of God. How is it possible for these to please God, wheras the word of God which containeth his will, should be the onely rule of all their actions, and yet wholly neglected of them? Obiect. They say, it is not lawfull for Lay-men to bee acquainted with Scriptures, or to read & study the Scriptures. Ans. But I say, what Christ saith to one, he saith to all. Mark. 13. 37. if to all, then to Lay-men. The Spirit, in the Word, speaketh to whole Churches, Reuel. 2. and 3. Chapt. if to whole Chur­ches, then to Lay-men. And that which Paul speaketh of one Epistle, is true of the whole Scriptures; that they belong to all the members of Christ, aswell Lay-men; as Ministers; whereas they for­bid [Page 152] Lay-men the reading of Pauls Epistles, or any part of Scriptures. I change you by the Lord, (let all Papists re­member and regard this strict charge) that this Epistle bee read vnto all the holy brethren, 1. Thess. 5. 27. if to all the ho­ly brethren, then to Lay-men; or else, let the Papists conclude, that Lay-men a [...] none of the holy brethren.

Thirdly. This teacheth all of vs, to examine throughly, by the touchstone of Gods word, what the will of God is, that so our whole worship of God, and euery part therof, may be only such as is agreea­ble thereunto, or else it is im­possible for vs to please God in any one part of his worship. Thus all our prayers must be according to Gods will; If we aske any thing according to his will, he heareth vs. 1 Ioh. 5. 14. Thus all our preaching must [Page 153] bee according to Gods will reuealed in his Word; If any man, or Angel from heauen preach any other doctrine, wee must hold him accursed. Galat. 1. 8, 9. Thus all our hearing must bee onely to receiue Gods word, to heare Gods owne voice, not any thing else. My shoope heare my voice, the voice of strangers they will not heare, Iohn 10. 5, 27. If any bring you not this doctrine, re­ceiue him not, neither bidde him God speede. 2. Epist. Iohn 10. verse: So for the Sacraments, they must bee administred and receiued according to the will of God, that is, the forme and manner prescribed in Gods word. 1. Cor. 11. 23. All which condemne the Pa­pists, who neither pray, preach, heare, administer or receiue, or performe any ser­uice, answerable to Gods will and word.

4 Lastly, This condemnes all such as liue in a continuall breach of all Gods Comman­dements, who in stead of kee­ping all, transgresse all; and if all bee accursed by the sen­tence of the Law, who con­tinue not in all things writ­ten in the booke of the Law, to doe them. Gal. 3. 10. how much more doth this curse belong to those that continue in breaking the whole Law, and do nothing written ther­in? And if he that despised Mo­ses Law, died without mercy, vnder two or three witnesses, of how much sorer punish­ment, shall hee be thought worthy, who (in stead of o­beying the will of Christ, according to his Word) hath troden vnder soote the Sonne of God, and hath (in stead of doing onely what is agree­able to Gods will, and the good motions of the Spirit) [Page 155] done despight to the Spirit of grace? as Paul saith, Hebr. 10. 28, 29. How is it possi­ble for such to prooue what is acceptable to the Lord? In a word, it condemneth all such as liue in a custome of sinne, which is wholly dis­agreeable to the will of God; yea, it is as impossible for such to doe any good thing (in regard of humane power) as it is impossible for the Blacke-more to change his skinne, or the Leopard his spots. Ierem. 13. 23. So farre are these from proouing, and doing what is pleasing to God, as they can doe nothing but displease him. And thus much in generall, what is pleasing to the Lord.

Particularly: I come to shew from the word of God, what this Reuealed will of God is, and the sundry par­ticulars, wherein it doth con­sist; [Page 156] A point, I must confesse, of great moment, as any in the whole Scripture, and yet as little knowne, and lesse practised; for let a man aske some, What is the onely thing to bee looked after? Happily some wil say, though very few, that the chiefe thing is to liue according to Gods will, to serue and please God; this is all they can say, not knowing what it is, or how, to serue and please God. Some goe further, and by wrote they say, God must be serued according to his will in his Word, and this is all: But aske them, what the Word reuealeth, concerning Gods will, and what this will is, wherein it consisteth, and the like, and they can say no­thing; A strange thing, that this question, What is the will of God reuealed in his Word, should set the grea­ter [Page 157] part of the world, at Non plus. And because it is of such great moment, and a maine point of Christian Re­ligion, I haue therefore set it downe particularly, from the word of God, what is the pleasure and will of God, and wherein it consisteth; that so those which haue not knowne, may be inlightned in their vnderstanding, and informed in their iudgments, & they which haue knowne, may bee more and more strengthened, and bee stirred to a further increase in proo­uing and doing what is plea­sing to the Lord; which, though I might handle at large, yet I haue reduced all to these fewe heads, as fol­loweth. First of the definiti­on it selfe.

The Reuealed wil of God in his Word, is this; That [Page 158] we should liue by faith in the Sonne of God; beleeuing in him with all our hearts, and dayly repenting vs of all our sinnes; leading an holy and sahctified life; continually performing both actiue and passiue obedience, to all Gods Commandements; growing, and increasing daily in grace and godlines, This in effect, is all that the Word of God reuealeth; and no part of it, but aymes at one of these; all which may bee reduced to these three heads: 1. Faith. 2. Repentance: 3. New obe­dience; in all which the will of God consisteth. This Paul confirmeth, when he said to the Elders of Ephesus: Yee know how I kept backe nothing (namely of the reuealed will of God) that was profitable vnto you, but haue shewed you and taught you publiquely, and from house to house, testifying [Page 159] both to the Iewes, and also to the Greekes, repentance toward God, and faith toward our Lord Iesus Christ. Acts 20. 20. 21. In which place, wee may plainely obserue, that the summe of all the doctrine of the Bible is, that men should come to Faith, and Repen­tance, which two things Paul teaching, (ioyned with New obedience) hee is said to haue kept backe nothing of the will of God, profitable for them. And thus came Iesus preaching the Gospel of the kingdome of God, and say­ing, Repent, and beleeue the Gospel, Mark. 1. 14, 15. all his preaching ayming at this, to bring men to faith and re­pentance; for indeede, all o­ther things needfull to salua­tion, may be reduced to these two; and all other graces of the Spirit necessary for Gods children, will accompany [Page 160] these in whomsoeuer they are truely wrought.

But for the better clearing of this point, and for the fur­ther explaining of this reuea­led will of GOD, I reduce them to seuen heads: in which this will of God consi­steth. 1. In Beleeuing. 2. In Repenting. 3. In Holinesse and Sanctification of life. 4. In Well-doing. 5. in suf­fering for well-doing. 6. In Generall obedience. 7. In increase and growth of grace. All which I shew from pla­ces of Scripture, proouing what is pleasing to the Lord, as being an exposition, or ex­planation of the Definition.

1 First, The will of God consisteth in Beleeuing. As our Sauiour himselfe saith, This is the will of him that sent mee, that euery one which seeth the Sonne (that is, acknow­ledgeth [Page 161] him to bee the Messi­as) and beleeueth on him, may haue euerlasting life. Iohn 6. 40. To beleeue in Christ is not onely to haue a generall per­swasion of Gods mercie, but to apply Christ vpon found ground to bee my and thy Sauiour in particular; and not onely that the promises of the Gospel are true in gene­rall, but that they belong to me and thee in particular. This Application is the main thing in sauing faith, without which, Knowledge, Assent. Approbation, profession, and Confession of Christ are no­thing. And that euery one may the better conceiue of it, and perceiue it in him­selfe, hee must trie it by this; It purifieth the heart. Acts. 15. 9. It makes a man to become like to God in purity, to purge himselfe as God is pure. Iohn 3. 3. It will not suffer a man to [Page 162] liue in the darkenesse of his old sinnes; for Christ came a light into the world, that whosoeuer beleeueth in him, should not a­bide in darkenesse. Ioh. 12. 46. Thus by beleeuing wee doe the will of God; but he that wanteth these things, and li­ueth as bad as euer hee was, wanteth sauing faith, and can­not approoue what is the wil of God.

Secondly, The will of GOD consists in Repenting: which appeares in these pla­ces. Haue I any pleasure at all, that the wicked should die, saith the Lord God? And not that he should returne from his waies, and liue? Ezech. 18. 23. As if God had said, I haue no plea­sure in the death of a sinner, but my pleasure is, that hee repent and liue; and so the Prophet explaines afterwards, saying, As I liue, saith the [Page 163] Lord, I haue no pleasure in the death of the wicked, but that the wicked turne from his way, and liue; Turne yee, turne yee from your euill wayes, for why will yee die, O house of Israel? Ezeeh. 33. 11. Thus to re­pent, is to doe the will of God; yet not euery repen­tance: Iudas repented, but it was but a worldly sorrow, in re­gard of punishment, which cau­seth death. 2. Corinth. 7. 10. But true repentance is a turning from all our sinnes, and re­turning vnto God, as in the former words of Ezechiel. It is the through-change of the heart, minde, will, and affections, and an alteration of the whole life of man, from euill to good, ioyned al­wayes with a purpose of not sinning; This is, to cast off e­uery transgression, whereby wee haue transgressed, and to make vs a new heart, and a new spi­rit. [Page 164] Ezech. 18. 32. It is the dying vnto sinne, and li­uing vnto righteousnesse, and not to liue any longer in any one sinne, Rom. 6. 2. It is the cea­sing from sinne, and ceasing to doe euill; and learning to doe well; and no longer to liue the rest of our time in the flesh, to the lusts of men, but to the will of God. Esay 1. 16, 17. and 1. Pet. 4. 1, 2. It is the awaking to liue righteously, and sinne no more. 1 Corint. 15. 34. to con­fesse our sinnes, and forsake them. Prou. 28. 13. This is that re­pentence which God willeth, which cannot be in any Re­probate, and wicked man. Esau found no place of this re­pentāce, though he sought it care­fully with tears. Heb. 12. 17. Of Gods willing of repentance, S. Peter speaketh plainely; GOD is not willing that any should perish, but that all should come to repentance. 2. Pet, 3. 9.

3 Thirdly, There is requi­red in vs, Holinesse of life, and Sanctification of the spirit: This is plainely expressed in the words of Paul, This is the will of God, euen your sanctification, that ye should abstaine from for­nication, That euery one of you should know how to possesse his vessell in Sanctification, and ho­nour, not in the lustes of concu­piscence, &c. for God hath cal­led vs, not vnto vncleannesse, but to holinesse, 1. Thess. 4. 3, to 8. Thus being iustified by faith, wee must bee sanctified by the Spirit, seruing God in righteousnesse and holinesse, all the dayes of our liues, without seruile feare, before him. Luke 1. 74, 75. Thus being con­uerted vnto God, wee must shew foorth the fruits of re­pentance, Matth. 3. 8. and being freed from sinne, we must haue our fruit vnto holinesse. [Page 166] Rom. 6. 22. This holinesse must be in all manner of our conuer­sation, both before God and men, in publique and priuate, 1 Pet. 1. 15. and without this holinesse no man shall see the Lord. Heb. 12. 14. It cannot bee perfect in this world, but onely incho­ate, and in part; Blessed and holy is that man, which hath part in the first resurrection, that is, from sinne, to grace, Reuel. 20. 6. The most holy man can haue but his part, and though it be but in part, yet hee is a holy man and blessed; and yet the righteousnesse of Christ being imputed vnto vs, God beholds vs, in and through him, as perfect.

4 Fourthly, in well-doing; This well-doing, concernes not only the outward worke, doing that which is good but the doing of it in a right man­ner, so as it may be in vpright­nesse [Page 167] of heart, and to the glo­ry of God, and the good of our selues, and others. Thus wee must be full of good workes, that others beholding them may glorifie God, Mat. 5. 16. For so is the will of God, that by well-doing, ye may put to silence, the ignorance of foolish men, 1 Pet. 2. 15. Wee must not therefore be weary of well­doing, Gal 6. 9. and 2 Thes. 3. 13. but be stedfast, vnmooue­able, alwaies abounding in the worke of the Lord, 1 Cor. 15. 58. This will appeare in these particulars, all which are Gods will, acceptable and pleasing to the Lord. First, to vse holy and spirituall ex­ercises, as prayer, thankes-gi­uing, spirituall reioycing, ho­ly meditations, and the like; Euer follow that which is good, both among your selues, and to all men; Reioyce eueamores pray continually; In all things giue [Page 168] thankes; for this is the will of God, in Christ Iesus towards you, 1 Thes. 5. 16 17. 18. It is Gods will that men pray euery where, lifting vp holy hands, without wrath and doubting, Tim. 2. 8. and though these words are spoken in the person of Paul, I will, &c. yet they be­ing the word of God, are his reuealed will. Secondly, to pray for others, for all men, for Kings, and all in authority, that we may leade a quiet and peace­able life, in all godlinesse and ho­nestie, for this is good and accep­table in the sight of God our Sa­uiour 1 Tim. 2. 1. 2. Thirdly, to bee full of the workes of charity, mercy, bounty, and the like. Distributing to the ne­cessity of Saints, Rom. 12. 13. To doe good and distribute, for­get not, for with such sacrifice, God is well pleased, Heb. 13. 16. The Kingdome of God, saith Paul, is not meate and drinke, [Page 169] but righteousnesse, peace, and ioy in the holy Ghost, and be that in these things serueth God, to ac­ceptable to God, and approoued of all good men, Rom. 14. 17. 18.

Fiftly, in Suffering: Suffe­ring is two-fold; for euill-do­ing; this is not acceptable to God; for what glory is it, if when ye are buffeted for your faults, ye shall take it patiently 1 Pet. 2. 20. for well doing; this suffering onely is thanke-worthy; This is thanke-worthy, if a man for conscience toward God, indure griefe, suffering wrongfully, 1 Pet. 2. 19. but if when ye doe well, and take it patiently in suf­fering for it, this is acceptable with God, Verse 20. For it is bet­ter, if the will of God be so, that ye suffer for well-doing, then for ill-doing; as 1 Pet. 3. 17. Which must teach all to haue a care, that when they doe suffer, [Page 170] they haue a good cause, and a cleare conscience; and in this suffering, we obey the will of God; as if it be for the pro­fession of the Gospell, the confession of Christ, for the testimony of Christ, and a good conscience, for hearing the word, and vsing all other godly exercises, as prayer, singing of Psalmes, godly conference and the like; for these things Gods children suffer much wrong in the world; To all whom I giue S. Peters counsell, Let them that suffer thus, according to the will of God, commit the keeping of their soules to him in well-doing, as vnto a faithfull Creator, 1 Pet. 4. 19.

6 Sixtly, in generall obedi­ence; both actiue; to doe one thing as well as another, and to forsake one sinne, as well as another; to obserue euery [Page 171] commandement, as well as one; and passiue, to suffer whatsoeuer it is Gods will to haue vs suffer; for as Augustine saith, Hee that is not content with Gods will, in suffering what­euer it pleaseth God to lay vpon him, his heart is not vpright in him, because hee will not direct his will to Gods will, but will haue Gods will bent to his. This is all that God requires at our hands; Feare God, and keepe all his commandements, for this is the whole dutie of man, Eccles. 12. 13. and marke here, how Salomon calleth this, the Con­clusion of the whole matter; as though all Gods reuealed will were comprehended vn­der these two, to feare God, and to yeeld generall obedi­ence to all Gods commande­ments. Wee must doe that in truth, & vprightnesse, which the dissembling hypocrites did with a double heart; [Page 172] namely; that when God shall declare vnto vs his will, as he did by the Prophet Ieremy, who kept nothing of Gods will backe from the people, that then, I say, wee resolue to doe accor­ding to all things which the Lord our God commandeth; whether it be good, or whether it be euill, (in all) we will obey the voice of God, Ier. 42. 5. 6. This is the onely thing which God requires, to feare the Lord thy God, to walke (not in some) but in all his waies; to keepe (not some) but all his commandements and sta­tutes, which he commands vs for our good, Deut. 10. 12. Then shall we not be ashamed, when we haue respect vnto all Gods com­mandements, Psal. 119. 6. It is Gods will and command, that wee should keepe all his precepts diligently, Psal. 119. 4.

7 Lastly, the will of God is, that wee should increase and [Page 173] grow in grace; Not sufficient to attaine to any grace, and to stand at a stay in Christiani­ty, but to grow in grace, and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ, 2 Pet. 3. 18. As new borne babes, desiring the sincere milke of the word, that wee may grow thereby, 1 Pet. 2. 2. al­waies abounding in the worke of the Lord, 1 Cor. 15. 58. There­fore Saint Paul praied daily for the Colossians, that they might be filled with the knowledge of Gods will, in all wisedome and spirituall vnderstanding; that they might walke worthy of the Lord vnto all pleasing, being fruitfull in euery good worke, and increasing in the knowledge of God, &c. Colos. 1. 9. 10. In which words we see, that, he that will know, and doe Gods will, and please him in all things, must be fruitfull in e­uery good worke, and [Page 174] increase in grace; like to the Church of Thyatira, whose workes were more at last, then they were at first. Reuel. 2. 19. This the parable of the Ta­lents signifieth; The graces of Gods spirit, are these Talents, which must be put out to vse and increased, Math. 25. 14. 15. 16. to 31.

Hence I obserue, that the Obser. onely way to doe the reuea­led will of God, is to labour for found faith, true repen­tance, and new obedience, ioyned with both outward, and inward reformation of life; without these it is impos­sible in all other things, though neuer so excellent, to please God, or to fulfill the will of God; what more ex­cellent then preaching the word, prayer, working of mi­racles in Christs name and ca­sting out Diuels in his name? [Page 175] yet to many such, Christ shall say at the day of iudgement, I neuer knew you, depart from mee yee workers of iniquity, be­cause yee haue not done my Fa­thers will, liuing by faith, in re­pentance, and new obedience, vn­to which onely the promise of sal­uation is made, Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ? yet Christ preferreth spiritu­all kindred by faith, repen­tance, and new obedience, farre beyond it, saying, Who is my Mother? and who are my Brethren? and pointing to his Disciples, hee said, behold my Mother, and my Brethren; for whosoeuer shall doe my Fathers will, the same is my Brother, and Sister and Mother, Math. 12. 47. 48. 49. 50. It was an ex­cellent priuiledge, that the Virgin Mary was the Mother of Christ, yet, with reuerence be it spoken, had shee not as [Page 176] well boren him in her heart by faith liuing in repentance and new obedience, as well as shee bare him in her wombe, she had neuer beene saued. Let a man imagine, and thinke of the most excellent gifts that can be named, yet none will auaile any vnto sal­uation without this true faith sincere repentance, and new obedience, by which on­ly we become doers of Gods will who onely shall bee sa­ued; Therefore saith Paul, In Christ Iesus, nothing auaileth, but faith which worketh by loue, Gal. 5. 6. Nothing auaileth, but the keeping of Gods commande­ments, 1 Cor. 7. 19. Therefore if any man be in Christ, hee is a new creature, 2 Cor. 5. 17.

Vse 1 First, this must stirre vp e­uery one to approoue the foundnesse of sincerity of his faith, repentance, and obe­dience [Page 177] vnto God; I say, the soundnesse and sincerity of these; for it is not euery kinde of saith, euery kinde of repen­tance and obedience, that will make vs doers of Gods will, but onely that which is sound and sincere; Sound, in the beginning and ground; sound in the fruits and na­ture; sound in the continu­ance. Simon Magus belieued, and was baptized, Acts 8. 13. The diuels belieue and tremble, Iam. 2. 19. Iudas repented, wi­sting hee had neuer betrayed Christ, and confessed his sinne before God and men, Math. 27. 3. 4. Esau sought repentance with teares, Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse, and their owne, and the peoples sinnes, Exod. 9. 27. Ahab at the fearefull and heauy message of God, humbled himselfe, put on sacke-cloath, [...]ent his cloathes, and lay in sacke-cloath, [Page 178] 1 King. 21. The wic­ked, and the Diuels them­selues obey God, but against their will, But which of all these were doers of Gods will, or euer attained to saluation? Not one, because all was counterfeit, in hypocrisie, dis­simulation, with a double heart; and though they had, and did many good things, in themselues good, yet not good to them, because their heart was not right with God, Psal. 78. 34. &c. What great cause then haue wee to looke vnto our selues, that all bee sound, seeing both faith, repentance, and obedi­ence, in some sort, may be in the very reprobates, and clo­sest hypocrites?

And because this is so maine a point to be learned, as being that indeede which putteth life to all grace, I will therefore shew in some parti­culars, [Page 179] wherein the sound­nesse of the former graces of faith, repentance, and new o­bedience consisteth, that so euery one may approue vnto himselfe, the soundnesse and sincerity of them.

First, they must be all from the heart, and from the whole heart; This is the ground and roote, from whence they must spring; otherwise, all our faith is but an outward shew, yea, a lip-saith, and a lip-repentance, and all our obedience is but onely an outward reformation of life, which may bee in an hypo­crite, and in many a one who shall neuer be saued. Thus wee must be sound in faith, Tit. 2. 2. and so doe the will of God from the heart, Ephes. 6. 6. We must belieue with all our heart, Acts 8. 37. Thus wee must turne to God with all our hearts, and with fasting, weeping, and [Page 180] mourning, and rent our hearts. Ioel 2. 12, 13. and wee must o­bey God in all things from the heart. Rom. 6. 17. that is, wee must beleeue, repent and o­bey vprightly, vnfainedly, sincerely, and seriously; and so whatsoeuer wee doe, wee must doe it heartily as to the Lord, and not vnto men. Coloss. 3. 23. This is that which God cal­leth for in euery good dutie, My sonne, giue mee thy heart. Prou. 23. 26.

2 Secondly, They must all be liuely, powerfull, and effe­ctuall; Faith must shew it selfe in the fruits of it, as in the change of the whole man, both in heart, and life; and causing a man in euery estate to rest contented with the will of God, according to that of Esay; He that beleeueth shall not make haste. Esay 28. 16. that is, in all estates hee will stay himselfe vpon the [Page 181] good will and pleasure of God; and where there is not a through chaunge of the heart and life, and such a mo­deration of our affections, and passions, there is no true faith; Thus wee must bring forth the fruits of repentance, being changed in our minds, laying aside the purpose of sinning, resoluing by Gods grace to sinne no more, and being heartily sory for offen­ding so good a God; and so for obedience, to endeauour in the vse of all good meanes, to performe it from all the powers, and parts both of soule and body; and where this is in trueth, there will fol­low a change in the will, thoughts and affections, and all the actions of our life. For they that are Christs haue crucified the flesh, with the affections, and lusts. Galat. 5. 24.

3 Thirdly, They must all be entire, and totall, not parti­all; Thus wee must beleeue all that the Prophets haue spoken. Luk. 24. 25. Repentance must bee of all sinne, or else of none; wee must not haue a dispensation, for any one sinne; and obedience must bee totall, to the whole will of God, in yeelding cheere­full obedience to euery com­mandement, without parti­alitie; For he that breaketh one Commandement is guilty of all. Iam. 2. 10. Therefore Christ saith, Yee are my friends, if ye doe (not some things) but, whatsoeuer I commaund you. Iohn 15. 14. And as Paul saith, This is our proofe, whe­ther wee be obedient in all things. 2. Cor. 2. 9.

4 Fourthly; All must bee voluntary, with a cheerefull and willing minde; nothing violent will last long. Thus [Page 183] Gods children are described to bee voluntaries; Thy peo­ple, O Lord, shall come willingly at the time of assembly. Psal. 110. 3. Dauid gaue Salomon this counsell to serue GOD, (namely, in the whole course of his seruice, and in all the parts of his worship, where­of Faith, Repentance, and New Obedience, are chiefe) with a willing minde. 1. Chron. 28. 9. Thus did Dauid him­selfe delight to doe Gods will. Psalm. 40. 8. and it was our Sauiours meate and drinke to doe his Fathers will. Iohn 4. 34. Thus doe the Angels in hea­uen, who are described to haue wings, to shew their speede, alacrity, willingnes and cheerefulnesse in doing Gods will, and wee must bee like them. Some beleeue but it is onely for a time, and in time of temptation fall away; such a faith was neuer wil­lingly, [Page 184] so neuer sound: Some rep [...]t, o [...] rather seeme to re­pent, and to leaue sinne, when sinne leaues them, when in regard of opportunity, or feare; or age, or some such like respect, they cannot com­mit sinne, yet they regard sinne in heart; This is no sound repentance; and so for obedience, many performe a constrained obedience, as the deuils & wicked Church-Papists, and the like, and so no sound obedience, and thus, though grace bee im­perfect, and full of many in­firmities, (as no grace can be perfect in this life) yet if there bee in vs a willing minde, it is accepted according to that a man hath. 2. Cor. 8. 12. Thus with the Corinthians, We must beleeue, repent, and obey, and not onely beginne to doe, but to be forward, and to haue a readi­nesse, as to will, so to performe. [Page 185] 2. Corinth. 8. verses 10. 11.

5 Fiftly, All the former gra­ces, that they may be sound, must bee accompanied with a good conscience; without this, all our Faith, Repen­tance, and Obedience are but counterfeit: Thus wee must indeuour alwayes to haue a conscience void of offence toward God and men. Acts 24. 16. that wee may truly say with Paul, I haue liued in all good conscience before God vntill this day. Acts 23. 1. Thus Saint Peter saith, Wee must haue a good conscience. 1. Pet. 3. 16. This good conscience is such as hath no manner of pur­pose to liue in any one sinne whatsoeuer, but is resolued to please GOD in all the wayes of his Commaunde­ments, and that continually; and it doth excuse, not ac­cuse: On the contrary the bad conscience, is, when a [Page 186] man resolueth to cherish, or purposeth to liue in any one sinne whatsoeuer. Thus Paul counselleth, to keepe faith and a good conscience, from which good conscience some haue erred, and as concerning faith, (for it was but a temporary and counterseit faith) haue made shipwracke. 1. Tim. 1. 19. Wee must hold the mystery of the faith in a pure conscience. 1. Tim. 3. 9.

Thus the end of the Com­mandement is loue, out of a pure heart and a good conscience, and faith vnfained, &c. 1. Tim. 1. 5. 6. in which place it is plain, that a pure heart, a good con­science, and a sound faith are three inseparable compani­ons, neither is it possible, one to bee without the other: so for Repentance, and Obedi­ence, yea, the whole seruice of God must bee with a good conscience, as Paul saith; My [Page 187] God whom I serue from my fore­fathers with pure conscience. 2. Timoth. 1. 3. Wee must haue a good conscience in all things. Hebr. 13. 18. that wee may say in all these, how I be­leeue, repent, and obey, my conscience beares mee witnesse. Rom. 9. 1.

6 Lastly, All must be sound in Continuance. It is no sound grace, to beleeue for a time, and in time of tempta­tion to fall away; It is not to seeme to repent, to hang down the head like a bulrush for a day, and to looke hea­uily, and to doe some good things by fits, and afterward to returne to the former vo­mit of our sinnes; but wee must be faithful vnto the death, Reu. 2. 10. by liuing continu­ally to our liues end in Faith, Repentance, and new Obe­dience. Wee must bee stedfast in the faith. 1. Pet. 5. 9. Wee [Page 188] must stand fast in the faith. 1. Cor. 16 13. Wee must conti­nue in the faith grounded and setled, &c Coloss. 1. 23. So for Repentance, it must bee daily renewed, increased, and continued; for this cause our Sauiour Christ so often vr­geth the duty of repentance vpon the Churches in the Re­uelation, Chapt. 2. and 3. sig­nifying the continuance and daily renewing of it, though they had repented before; and great reason it should bee thus, because so long as wee liue, wee sinne daily; For there is not a iust man, that doth good, and sinneth not. Eccles. 7. 20. therefore wee must re­pent daily: so for Obedience, we must with the Philippians, alwayes obey, and still worke out our saluation with feare and trembling. Philipp. 2. 12. passing the whole time of our soiourning here in feare. 1. Pet. 1. 17. and [Page 189] finishing our sanctification in the feare of God. 2. Cor. 7. 1. And herein let this bee well obser­ued, that where any grace is begun, if it bee in truth, it is constant; if it fades away, it was neuer true; Therefore this was Pauls perswasion, Be­ing confident of this very thing, that God who hath begun a good worke in vs, will performe or fi­nish it, vntill the day of Iesus Christ. Philipp. 1. 6. Thus haue I shewed plainly, wherein the soundnesse of these graces consist; and that I may vse Pauls words, this is sound doctrine, Tit. 1. 9. both to ex­hort and conuince the gaine­sayers; Thus haue I spoken that which becomes sound doctrine. Tit. 2. 1. where wee are exhorted, to bee sound in faith, loue, patience, &c. verse 2. yea, this is sound speech that can­not be condemned. vers. 8.

Vse 2 Is it so, that the doing of Gods will consists in the pra­ctise of Faith, Repentance, & obedience, and in the sound­nes of them? This then con­demnes all those, that liue in the sinnes of vnbeleefe, impe­nitencie and disobedience, as rebels against God, and trans­gressours of his holy will; All such people must know their case is most fearefull and damnable, for as all such as liue in the former graces shall bee saued, being doers of Gods will. Matth. 7. 21. So al such as liue in these fore-na­med sinnes shall most cer­tainely bee damned; Hee that beleeueth not, shall be dam­ned. Mark. 16. 16. All those shall bee damned, that beleeue not the trueth, but haue pleasure in vnrighteousnesse; as 2. Thess. 2. 12. The vnbeleeuing shall haue their part in the lake, which burneth with fire and brimstone, [Page 191] which is the second death. Reuel. 21. 8. and they cannot enter in­to the heauenly rest because of vnbeleefe. Hebr. 3. 19. So for impenitency; Except yee re­pent yee shall all perish. Luk. 13. 3. 5. If the wicked turne not from his wickednesse, nor from his wicked way, he shall die in his iniquitie. Ezech. 3. 19. So for disobedience. The Apostle hauing reckoned vp diuers sinnes, from which hee de­horts, enforceth all his speech, by an argument drawne from the terrible iudgement of God vpon all such, saying, For these things sake, or because of these things, commeth the wrath of God vpon the children of disobedience. Ephes. 5. 3, 4, 5, 6. Christ shall come in fla­ming fire taking vengeance on them that know not God, and that obey not the Gospell of our Lord Iesus Christ, who shall bee punished with euerlasting perdi­tion, [Page 192] &c. 2. Thess. 1. 7 8, 9. All which should mooue vs to hasten out of these sinnes, and not to flatter our selues in them as the wicked doe, and thinke all is well, when they are running the broad way to destruction; and indeede if we liue in these sinnes, and yet crie peace and safety then shall sudden destruction come vpon vs, as trauaile vpon a woman with childe, and wee shall not escape. 1. Thes. 5. 3.

Vse 3 If the will of God consist in the practise and soundnes of the former graces; Then this sheweth, that all ciuil ho­nesty, and all outward shewes are nothing in the matter of saluation; many thinke be­cause they liue a ciuill hone [...] life, doe no man wrong, fol­low their calling, and the like that all is well, but wee must know that these are but bro­ken [Page 193] staues to trust vnto, they are good things in their kind, but not sufficient to saluati­on. These things, had Caine, and Iudas, and many an hy­pocrite in the world, who yet came short of saluation, because they wanted faith and repentance, ioyned with an holy life, by vertue where­of, a man goes beyond all hypocrites, in matters that concerne saluation; Indeed, the ciuill honest life, before men, is commenda [...]le, but this without faith and repen­tance, will neuer commend vs before God.

Vse 4 Seeing no grace is pleasing to God, but that which is sound, this must teach vs a­boue all things, to looke to our hearts, that they be sound and right; for the heart is the seate of all grace, and a good man out of the good treasure of [Page 194] his heart, bringeth foorth good things, and so on the contrary, Math. 12. 35. Salomon counsel­leth vs to keepe our hearts with all diligence, for out of it are the issues of life, Prou. 4. 23. Ma­ny good things may be done, good in themselues, but not good in the doer, because the heart is wanting, or is vn­sound; Marke what the Psal­mist saith; shewing how farre men may goe, and yet be hy­pocrites, When God flew them, they then sought him; and they returned, and inquired early af­ter God. And they remembred that God was their rocke, and the high God their Redeemer; Loe here, how many excel­lent good things were in these? A man would haue thought, nothing had beene wanting; but marke what fol­lowes; Neuerthelesse they did but flatter him with their mouth, and they lyed vnto him with their [Page 195] tongues; Now see what was the cause of all this, that for all the former good things, they were lyars and dissem­blers? Because their heart was not right, and sound with God; neither were they fiedfast in his couenant, Psal. 78. 34. 35. 36. 37.

Vse 5 If the doing of Gods will, and the pleasing of him, con­sists in the former graces, this is an Item for common drun­kards, whore-mongers, swea­rers, lyars and the like, that liue and trade in these sinnes, delighting & sporting them­selues in them, (as Fooles make but a s [...]ort of sinne, Prou. 10. 23.) Let all such know, that howsoeuer they per­swade themselues, in their owne conceit I say they haue no faith, nor any sauing­grace, whereby they can be­lieue or hope to be saued; For [Page 196] if those that haue had many good things, rare and excel­lent gifts, may liue and dye in a perswasion in their owne conceit to be saued, and yet be damned, Matth. 7 22. 23. how much more these custo­mary sinners, that liue and dye in these sinnes, whose liues are nothing but a conti­nuall disobeying of Gods will, and his word? What shall be the end of them that obey not the Gospell of God? 1 Pet. 4. 17. Where shall these vngodly and sinners appeare? Verse 18. They haue neither faith nor hope, nor any other sauing-grace, whereby to doe Gods will. For hee that belieueth, abideth not in such darkenesse of sinne, Iohn 12. 46 He that hopeth to be saued, purgeth himselfe from these sinnes, as God is pure, 1 Iohn 3. 3. Their end therefore is damnation, &c. Philip. 3. 19. Reade 2 Pet. 2. 2. 3. Heb. 6. 8.

Vse 6 Lastly, if the doing of Gods will, be the pleasing of God, and consisteth in the former graces of faith and repen­tance, This then shewes plainely, that all shall not be saued; for all haue not the grace of saith and repentance; neither can haue; They are the gifts of God, which hee bestoweth vpon whom hee listeth. For hee hath mercy on whom he will haue mercy, and whom hee will, hee hardeneth, Rom 9. 18. Therefore saith the Apostle, All men haue not faith, 2 Thes. 3. 2. meaning, the wicked, of whom hee there makes mention. Again, it is impossible that the wicked falling away, should be renued a­gaine to repentance, Heb. 6. 6. Esau found no place of repen­tance, though he sought it care­fully with teares, Heb. 12. 17. Many after their haranesse, and [Page 198] heart that cannot repent, trea­sure vp vnto themselues, wrath against the day of wrath, Rom. 2. 5. In all which it is more then manifest, that all haue not grace to do Gods will; & so al cannot be saued; All which should moue our hearts with feare and trembling, and rouze vs vp out of the dea [...] sleepe of sinne, and neuer t [...] be at quiet, till wee haue got­ten some good measure o [...] faith and repentance, where­by we may please God; accor­ding to the Apostles counsell, Let vs haue grace, whereby wee may serue God acceptably, with reuerence and godly feare; For our God is a consuming fire, Heb. 12. 28. 29. proouing, if God at any time will giue vs repentance, to the acknowledging of the truth, &c. 2 Tim. 2. 25. 26. and as the Text here hath it, proouing what is pleasing to the Lord. And thus much be said [Page 199] of the obiect it selfe, what we must prooue or approoue, viz. what is pleasing or accepta­ble to the Lord.

Now for the better perfor­mance of this three-fold dutie enjoyned in the Text, ob­serue two things, 1. The Lets to bee remoued: 2. The Meanes and Helpes to be v­sed. The Lets, which doe hin­der vs from proouing, what is pleasing to the Lord, are these:

1 First, a liuing and continu­ing in our naturall estate, vn­regenerate, and vnconuerted; for there is such an impoten­cy in vs by nature, that wee neither doe, neither can prooue, know, or discerne, what is pleasing or displea­sing to the Lord; nay, tell a naturall man of this dutie, and he accounts it but foolishnes, and foppery, too much nice­nesse, and precisenesse, and [Page 200] so makes but a mocke of it. The naturall man perceiueth not the things of the spirit of God, for they are foolishnesse vnto him, neither can hee know them, for they are spiritually discerned, 1 Cor. 2. 14.

2 Secondly, Ignorance is a maine Let to this dutie; Thus, through ignorance, the Gentiles had their vnderstanding darke­ned, and were strangers from the life of God, and committed sinne with all greedinesse, where­by they wholly displeased the Lord, Ephes. 4. 18. 19. Igno­rance, I meane, both meere and simple, carelesse, wilfull and affected, both of God, his word, and will reuealed.

3 Thirdly, a maine Let to this dutie, is, Hardnesse of heart; this is a cause of the former; Thus, the Gentiles had their vnderstanding darkened through their ignorance because of the blindenesse, or hardnesse of [Page 201] their heart, Ephes. 4. 18. Thus the more meanes God vsed, for the good of Pharaoh, (had he had the grace to haue made vse of them) the more hee har­dened his heart, as we reade at large, Exod, God gaue Iesa­bell a space to repent, but shee repented not, Reuel. 2. 21. it was her hardnesse of heart that hindred her; so, Rom. 2. 5. and ler. 19. 15. They har­dened their neckes, that they might not heare his words.

4 Fourthly; Vnregenerate wills; when as God in his word so often commandeth vs this three-sold dutie, vseth all the meanes that may be, especially, the Preaching of his Word, that God may iust­ly say, What could I haue done more for my Ʋineyard? and yet we will not; This is another maine let: It was the sinne of Ierusalem, as our S [...]uiour Christ saith, O Ierusalem, Ie­rusalem, [Page 202] which killest the Pre­phets, and stonest them which are sent vnto thee, how often would I haue gathered you toge­ther as a Henne gathereth her Chickens vnder her wings, and ye would not? Math. 23. 37. Thus saith the Lord, Stand ye in the waies, and see, and aske for the olde pathes, where is the good way, and walke therein, and yee shall finde rest for your soules; but they said, we will not walke therein; Also I set watch men ouer you saying, Hearken to the sound of the trum­pet, but they said, wee will not hearken, Ier. 6. 16. 17.

5 Fiftly, Carnall Wisedome, or to be carnally minded; for such doe minde onely the things of the flesh; and to be carnally minded, is death; because the carnall minde is enmity against God, for it is not subiect to the Law of God, neither indeede can be; so then they that are in the [Page 203] flesh, cannot please God, Rom, 8. 5. 6. 7. 8.

6 Sixtly, Vnbeliefe; either not to belieue the truth of Gods word at all, or else, though wee belieue it to bee true in generall, yet wee can­not apply it to our selues in particular. It is not possible for such a man to profit by the word, or to please God. For vnto vs was the Gospell Preached, as well as vnto them; but the Word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2. And without faith it is impossible to please God, Heb. 11. 6. And whatsoeuer is not of faith, is sinne, Rom. 14. 23.

7 Seauenthly, Vnsanctified Affections, as pride, hatred, malice, and the like; al which doe hinder the word and the worke of Gods spirit in the heart, that they cannot possibly prooue or approoue [Page 204] what is pleasing to the Lord; Thus, through pride, or ha­tred, or both, Korah and his comp [...]ny, gathered them­selues together against Moses and Aaron, and said vnto them, Yee take too much vpon you, Numb. 16. 1. 2. 3. And the like we haue in these daies, who so saucily speake against Gods Ministers, who goe a­bout to teach them what is acceptable to the Lord, they thinke presently, we take too much vpon vs; against such, I may say, as Christ said, they are but dogs and swine, and if we cast pearles before them, or giue holy things vnto them, they will trample them vnder their feete, and turning againe all to rent vs, Math. 7. 6. Thus, when the good Prophet Micaiah, pro­phecied concerning Ahab, ac­cording to the word of the Lord, Ahab, (because hee ha­ted him, 1 King. 22. 8.) com­manded [Page 205] Micaiah to bee put into prison, and to be fed with bread and water of affliction. 1 King. 22. 27 Thus, pride in Korah, and hatred in Ahab, bred all this contention, and hindred them from proouing what is well-pleasing to God accor­ding as Salomon saith, Onely by pride commeth contention, Prou. 13. 10. Therefore, if wee would profit by the word, to learne from thence what is acceptable to God, wee must cast away, and lay aside all ma­lice, and all guile and hypocri­sies, and enuies, and euill spea­kings, and so, as new borne babes, desire the sincere milke of the word, that we may grow thereby, 1 Pet. 2. 1. 2. and as S. Iames saith; We must lay apart all fil­thinesse and superfluity of maliti­ousnesse, and receiue with meeke­nesse the engrafted word, Iam. 1. 21. For where such corrupt af­fections, as these, and the like, [Page 206] as enuie and strife are, there is confusion, and euery euill worke; This is not wisedome from aboue, but earthly, sen [...]uall, and diuel­lish, Iam. 3. 15. 16.

8 Eightly, Presumption, when we too much presume of the mercy of God; This hindreth a number from proouing what is pleasing to God; for either it makes men carelesse in performing what God commandeth, or secure in auoiding what hee forbid­deth; it makes men negligent in good duties, cold in religi­on; and hereby they either take occasion to sinne more freely, or to deferre and post off their repentance to the last, or else to liue and die in their sinnes without faith and repentance, (without which, there is no pleasing of God;) and lastly, it makes men cast off all care of doing good, and to contemne the meanes [Page 207] of their saluation; and all, be­cause they presume too farre, that God is mercifull.

In a word, these are great Lets, to the proouing what is pleasing to God; first, Cu­stome in sinne, Ier. 13. 23. The customary sinner cannot pos­sibly (in regard of humane power,) doe any good; second­ly, Pride and Ambition, Psal. 10. 4. The wicked, through the pride of his countenance, will not seeke after God; God is not in all his thoughts; thirdly, Loue of this world, with the pleasures, profits, and vaine delights thereof, 2 Tim. 3. 4. Wicked men are louers of plea­sures, more than louers of God; Thus, 2 Tim. 4. 10. Demas forsooke Paul and fell away, ha­uing loued this present world: Saint Iames saith, Chap. 4. 4. The friendship of the world is en­mitie with God; whosoeuer ther­fore will be a friend of the world, [Page 208] is the enemy of God. And Saint Iohn telleth vs plainely, 1 Ioh. 2. 15. If any man loue the world, the loue of the Father is not in him: fourthly, Bad Compa­ny; this we ought to shunne, as the poison and bane of our soules, if euer we would please God, and be [...]ccepted of him, Saint Bet. 2 Epist. at large de­scribes the wicked, and a­mongst the rest, saith: They cannot cease from sinne, beguiling vnstable soules, Verse 14. and al­lure others through the lusts of the flesh, Verse 18. Beware, least ye being led away with the error of the wicked, fall from your own stedfastnesse, 2 Pet. 3. 17. Wherefore, saith the Lord, 2 Cor. 6. 17. 18. Come out from among them, and be ye seperate, and touch not the vncleane thing, and I will receiue you; and will be a Father vnto you, and ye shall be my Sonnes & Daugh­ters, saith the Lord Almighty. [Page 209] Loe here, how wee may be receiued into Gods fauour, and be accepted of him, as his owne children, viz. by forsa­king the company of wicked, vnbelieuing, Infidels, vnrigh­teous, idolaters, drunkards, whoremongers, and the like, of whom mention is made, Verse 14. &c. Therefore Paul hauing described the wicked, by sundry Titles, at large, 2 Tim. 3. giueth vs this Ex­hortation, From such, turne a­way, Verse 5. To these we may adde, 1. Selfe-loue, 2. World­ly Cares. 3. Hypocrisie. 4. Intemperancie. 5. De­light in any one sinne. 6. Car­nall securitie. 7. Dominion of Sinne. 8. Contempt of Word & Sacraments. 9. Neg­lect of holy duties, and the like; By all which it is mani­fest in holy Scripture, that who so liueth in these, or any of them, cannot possibly [Page 210] prooue or approue what is ac­ceptable or well pleasing to the Lord. Thus much of the Lets. Now of the Meanes and Helps which may further vs in the performance of this duty.

The Meanes and Helpes are these;

either

• Outward.
• Inward.

1 First; The Outward Meanes is the Word of God, either read, or heard preached. Herein wee may see, whatso­euer good duty is comman­ded, & whatsoeuer sin is for­bidden; what we should do to please God, & what we should not doe to displease him. Here are dueties publike or priuate; both cōcerning God, our selues, or others. Here are sinnes forbidden, both a­gainst God, and man, either our selues or others; Sinnes of impiety against the first [Page 211] Table; of vncharitablenesse against the second. Sinnes reigning, sinnes lesse reign­ing. Sinnes of omission, of commission. Sinnes inward or outward. Sins in thought, word, or deede. Sinnes open, and secret, &c. Therefore, saith our Sauiour Christ; Search yee the Scriptures, for they are they which testifie of mee. Iohn 5. 39. Wherein when yee reade, yee may vnderstand. Ephes. 3. 4. To the Law, and to the testimony. Esa. 8. 20. Let the Word of God dwell in you plenteously in all wisedome, tea­ching and admonishing your selues. Coloss. 3. 16. Therefore I say to all, as the Prophet Esay; Seeke yee out the booke of the Lord, and reade. Esay 24. 16.

2 Secondly; Another Means is feruent, and effectuall pray­er; this is very necessary and must concurre with the for­mer, [Page 212] both before, and after reading, or hearing; for God giues the blessing vpon the Word, which blessing is ob­tained by prayer: This Da­uid knew well, which made him pray so often, Lord teach mee thy way, Teach me thy sta­tutes; Giue mee vnderstanding; Make mee to vnderstand the way of thy precepts. Teach mee good iudgement and know­ledge? and the like, as wee reade often in the Psalme 25. and Psalme 86. and often Psalm. 119. and many other; Wee must know, that wee may bee enabled to see, and doe what is pleasing to God, and that wee may haue more and more vnderstanding in the wayes of godlinesse; and therefore wee must pray with Dauid, in the sence of our owne weakenesse, Open mine eyes, O Lord, that I may see the wonderfull things of thy [Page 213] Law. Psalm. 119. 18. If Da­uid, so worthy a King, so great a Prophet, so wise, so learned, had neede to pray thus, much more then haue wee cause, who come farre short of him. Let vs there­fore confesse our owne weak­nesse, and bee resolued of the truth of Pauls words, that we know nothing as wee ought to know. 1. Corinth. 8. 2. and pray wee with Dauid heartily, Teach mee, O Lord, to doe the thing that pleaseth thee, to doe thy will. Psal. 143. 10.

3 Thirdly; Obedience to Gods will; This is a Meanes to know and discerne of what is pleasing to God; for by this obedience wee shall bee able to trie the Spirits, and iudge of rightly, whe­ther it bee from God or man, which is taught vs, and so being Gods, to receiue it, [Page] and practise it. and so to doe Gods will. If any man will doe Gods will, hee shall know of the doctrine, whether it bee of God, &c. Iohn 7. 17.

Fourthly; The worthy receiuing of the Sacraments, especially the Lords Supper, is a great Meanes to please God, viz. when it is done with due preparation afore­hand, and with all deserued praise and thankesgiuing to God, for the wonderfull worke of our Redemption; when it is done with vnder­standing, and knowledge of the mystery of Christ his Pas­sion; when it is done in faith in Christ, repentance for sin, and in loue to God, and cha­ritie towards men; Thus we doe performe an acceptable seruice, are confirmed in grace, and doe offer to God a sacrifice of righteousnesse, [Page] with which GOD is al­wayes well pleased, as Dauid saith. The Lord is pleased with the sacrifices of righteousnesse. Psalm. 51. Who so offereth God prayse, glorifieth him. Psam. 50. 23. I will prayse the Name of God, and magnifie him with thanke [...]giuing; this also shall please the Lord. Psalm. 69. 30, 31.

Lastly; The Inward Meanes is the holy Spirit of God; which doth second, and make powerfull the word in our hearts, it helpeth our weakenesse, it enlightneth our vnderstanding, it sancti­fieth our affections it regene­rateth our wills, it reneweth our minds, it instructeth and teacheth vs the wayes of God, and guideth the whole man according to the will of God, whereas wee of our selues, are not able to thinke a good thought [Page 216] as of our selues. 2. Cornthi. 3. 5. Thus, the Spirit helpeth our in­firmitie. Rom. 8. 26. The holy Ghost shall teach vs all things. Iohn 14. 26. Hee is the Spi­rit of trueth, and testifieth of Christ. Iohn 15. 26. This Spi­rit will guide vs into all trueth. Iohn 16. 13. Thus by the help and direction of God, Spirit, wee cannot but please God: And whereas wee cannot search into the deepe things of God, wee cannot of our selues know them or perceiue them; yet the Spirit searcheth all things, yea, the deepe things of God; The things of God know­eth no man but the Spirit of God, and the things of God are spiri­tually discerned. 1. Corinth. 2. 10, 11, 12, 15, 14. And thu [...] much of the Meanes; and of the second point in the Text, viz. the Obiect, what God would haue vs prooue, viz. what is acceptable or well plea­sing [Page 217] to him. And I conclude with the words of Saint Paul, I will not cease to pray for you, and to desire that yee might bee filled with the knowledge of Gods will, in all wisedome, and spiritu­all vnderstanding, that yee may walke worthy of the Lord vnto all pleasing. Coloss. 1. 9, 10.

THE THIRD SERMON vpon this FIRST STEPPE.

HAuing spoken hi­therto of the se­cond point, viz. the Obiect, I proceede to the handling of two other points, by me pro­pounded, fitly and necessari­ly offering themselues to our consideration; which are ne­cessarily included in the Text, beeing a continued speech, and hauing relation to, and dependance on the 8. verse. The first, which is the third in order, concernes [Page 21] the persons, to whom this duetie belongs; id est, those which are light in the Lord, and children of the light. The fourth & last point, is the con­tinuance of this duty, in the word Walke, proouing what is acceptable to the Lord.

Concerning the persons; Though it bee a dutie which all without exception ought to practise, and all should doe it, yet Saint Paul applies his speech only to the faithfull of Ephesus; Such as were bles­sed with all spirituall blessings in Christ, who were predesti­nate, elected, adopted, & ac­cepted in Christ, &c. Cha. 1. at large: Such as were dead in sins & trespasses but now are quick­ned in Christ; Such as were farre off, but now are made neere by the blood of Christ; Such as were strangers from God, with­out God in the world, but now are reconciled, and are made fel­low [Page 220] citizens with the Saints, and of the houshold of God, &c. Chapt. 2. and so through eue­ry Chapter speaking of the faithfull, and beleeuers, and particularly in this Chapter, Yee were once darkenesse, but now are light in the Lord, walke as children of the light. verse 8. proouing, &c. The persons then, are the regenerate, and such as are conuerted; these must walke, proouing what is pleasing vnto God. And, First, greatest reason of all men haue these to seeke to please God; considering what great things GOD hath done for them; how he hath chosen them, adopted them, iustified, sanctified, and redeemed them; how hee hath pulled them out of their naturall e­state, to become spirituall; how hee called them out of darknes into his marueilous light. All these, and the like, [Page 221] well considered, are so many motiues, to make them walke worthy of the Lord, vnto all pleasing. Thus the riches of Gods goodnesse leadeth them to repentance. Roman. 2. 4. if not, they shew themselues most vnthankefull to God or his great goodnesse, Walke there­fore, proouing, &c.

2 Secondly; The Ʋnregene­rate, and impenitent cannot possibly please God in any one thing; For their inward parts are very wickednesse; but God hath no pleasure in wicked­nesse. Psal. 5. 4, 9. Their heart is not right with God, therefore they doe but flatter, and lie, in all their best actions. Psal. 78. 34, 35, 36, 37. Againe, they are out of Christ, and so it is im­possible they should please God; So Paul saith, They are without Christ, and without God in the world, hauing no [Page 222] hope. Ephes. 2. 12. Now none can please God, vnlesse hee bee in Christ; The Regene­rate onely are in Christ, as Paul saith. Romans 8. 1, and 2. Corinth. 5. 17. Therefore they onely can please God. For that which is spoken of Christ himselfe, This is my beloued Sonne, in whom I am wel pleased. Matth. 3. 17. is truly verefied in all the members of Christ, being regenerate, that, though of themselues, and in themselues, they can doe nothing acceptable to God; yet God beholding them in and through Christ, cannot but bee well pleasing with them; ioyning the vse of all good Meanes on their part; Walke yee therefore, proo­uing, &c.

3 Thirdly; It is not onely right and meete, but also very necessary, that such as [Page 223] are regenerate, and borne a­new, should leade their liues answerable, and walke in newnesse of life. It is meete, because GOD maketh vs good, wise, holy, sanctified, to this end, that wee should bring forth answerable fruits; Wee are created in Christ Iesus vnto good [...] Ephes. 2. 10. And [...]ee are redeemed to this end, to serue God in righteous­nesse and helinesse. Luke 1 74, 75. It is also necessary, be­cause it cannot otherwise bee, but that euery one shall doe such things as are sutable to his new estate and condition. Vnumquod (que) operatur secundum suam formam: Euery thing worketh according to his owne forme; as fire heateth; The Sunne shineth, inlighten­eth, quickeneth, because it hath receiued such power of God; and so in all other things naturall; so it is as im­possible [Page 224] for a man truely re­generate, and made light in the Lord, not to shew his light in words, manners, and whole life, as it is impos­sible for the Sunne not to shine. Yee therefore who are light in the Lord, walke as chil­dren of the light, proouing what is acceptable to the Lord.

4 Fourthly; Here is an Ar­gument drawne from a com­parison of their diuers estates, wherein they were, and now are, to mooue them to this duetie; as if the Apostle had said, Your very calling from the estate of darkenesse, wherein you were before conuersion, vnto the state of light after conuersion, requires this at your hands, that your liues should bee congruent, and a­greeable to your present con­dition wherein yee now are; When ye were darkenesse, ye [Page 225] liued in darkenesse, and wal­ked in darkenesse, not knowing what yee did, because darkenes had blinded your eyes. 1. Iohn 2. 11. And yee could not o­therwise chuse; but now the case is altered, yee are light in the Lord: The night is past, the day is at hand, you must ther­fore cast off the workes of darke­nesse, and put on the armour of light, and walke honestly as in the day, &c. Rom. 13. 12 13. Walke therefore as children of the light, proouing, &c.

From hence, that the Apo­stle directs his speech vnto the faithfull, regenerate, and already conuerted, exciting and stirring them vp to this spirituall walking, both in proouing what is pleasing to God, and in shunning the vnfruitfull workes of darke­nesse, I obserue these Do­ctrines.

Doct. 1 First, I gather from hence, That no man out of th'estate of regeneration and conuer­sion, can possibly so leade his life, as acceptable or wel­pleasing to God; This Paul sheweth plainely, in vrging this duety vpon such as are conuerted to the faith, (with­out which it is impossible to please God. Hebr. 11. 6.) as knowing, and taking it for granted, that others cannot possibly know or discerne, or iudge of by experiēce, what is plea­sing or displeasing to the Lord. This is confirmed by other places of Scripture. The wicked please not God, and are contrary vnto all men. 1. Thess. 2. 15. They that are in the flesh, cannot please God. Rom. 8. 8. The naturall man cannot per­ceiue the things of God. 1. Cor. 2. 14. And the reason is, be­cause their vnderstanding is [Page 227] darkened through their igno­rance. Ephes. 4. 18. Darkenesse hath blinded the eyes of their mindes. 2. Iohn 2. 11. They liue in impenitencie, and vnbe­liefe, whereby they are so farre from poouing what is pleasing to God, as on the contrary, they treasure vp vn­to themselues wrath against the day of wrath. Rom. 2. 5.

Againe, hee, on the other side that is truely conuerted, and regenerate by the Spirit of God vnto newnesse of life, is the onely man that can, and doth please God. For first, he is in Christ, in whom God is wel pleased with him. Secondly, it is sinne onely which displeaseth God, but hee that is borne of God, sinneth not, doth not commit sinne (that is, hee liueth not in sinne as the wicked, he delighteth not in sinne, sinneth not against conscience, and knowledge, [Page 228] of set purpose, wittingly, and wilfully giuing himselfe ouer as seruant to sinne, with full consent, and swinge of will) for his seede remaineth in him, neither can he (so) sinne, because hee is borne of God. 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not; but hee that is begotten of God, keepeth him­selfe, and that euill one (that is, the deuill) toucheth him not. 1. Iohn 5. 18. Thirdly; The regenerate man is of God, and the childe of God, for hee that doth righteousnesse is borne of God. 1. Iohn 2. 29. and hee that loueth is borne of God. 1. Ioh. 4. 7. whereas, the vnre­generate doth not righteousnesse, neither loueth his brother, and so is not of God but a childe of the deuill. 1. Iohn 3. 10. Lastly; The regenerate hath the Spi­rit of God in him, dwelling in him, and ruling him, and so beeing led by the Spirit, he is [Page 229] the Sonne of God, Rom 8. 14. But, the wicked haue not the spirit, Iude, Epist. Verse 19. and so hauing not the spirit, are none of Gods, Rom. 8. 9. All which confirme this doctrine, that first a man must be regene­rate and conuerted, and en­lightened by Gods spirit, be light in the Lord, and a childe of light, before he can see what Gods will is, or prooue what is acceptable or pleasing to the Lord.

Vse. This teacheth vs aboue all things in the world, to labour for the grace of regeneration, and neuer to bee at quiet, till we finde by good experience, that wee haue our part in the same: A necessary grace it is, both in regard of this life, and the life to come. First, for this life, without it, we can bring forth no good fruits of an ho­ly life, wee can doe no good worke, acceptable or pleasing [Page 230] to God. An euill tree cannot bring forth good fruit, Math. 7. 18. Therefore Paul saith, Wee are created in Christ Iesus vnto good workes, Ephes. 2. 10. where the Apostle sheweth, that good workes are done onely of them which are iustified, regenerated, and made new creatures in Christ: The per­son must first be good, before the worke can be so; The per­son iustifieth the worke, not the worke the person; and God respects not the worke, so much as the worker, whose person is iustified, and accep­ted as righteous in Christ. Secondly, Regeneration is needfull for the life to come; For flesh and bloud cannot inhe­rite the Kingdome of God, 1 Cor. 15. 50. Except a man be borne of water, and of the spirit, hee cannot enter into the Kingdome of God, Iohn 3. 5. Consider this seriously.

And because it is so neces­sary, that euery one may rightly conceiue of it, and ap­prooue it in himselfe, obserue it briefly in these particulars; First, whosoeuer thou art, ap­prooue vnto thy selfe, thy E­lection; as Saint Peter saith, Make your calling and election sure, 2 Pet. 1. 10. For onely the Elect are regenerate; because, 1. they onely are called out of the world vnto Christ, effe­ctually, and they onely iusti­fied; now Iustification is ne­uer separated from regenera­tion. 2. onely the Elect are belieuers, Acts 13. 48. As many as were ordained to eter­nall life, belieued, Wherefore Saint Paul cals it the faith of the Elect, Tit. 1. 1. But onely belieuers are regenerate, Er­go. onely the Elect, 3. Onely the Elect are blessed in Christ with all spirituall blessings, E­phes. 31. 3. Regeneration is [Page 232] one of the maine spirituall blessings, Ergo. 4. Regenera­tion is necessary onely for such as enter into the King­dome of heauen; But the E­lect only enter into the king­dome of heauen, Ergo. From all which may be concluded, that those that can finde and feele themselues regenerate, haue in themselues a certainty of their Election, and an in­fallible testimony of their owne saluation.

2 Secondly, consider right­ly, what must be regenerate, and renewed; some hold one­ly the inferious part, the bo­dy, but this is contrary to that, Be renewed in the spirit of your minde, Ephes. 4. 23. some from that saying, hold the contrary, onely the minde is to be renewed in this life, and the body at the resurrection; confirming their opinion from the words of GOD, and [Page 233] Dauid, I will take away the sto­ny heart, and giue you an heart of flesh, Ezech. 36. Create in me a cleane heart, Psal. 51. where say they, mention is made onely of the heart; I answere; Regeneration, or Renouation, is begun in the minde, and the minde in the first place, and principally is regenerate; but to deny the body to be partaker of this present renouation in this life, is to goe expresly against holy Scripture, and is con­demned by the experience, in holy men, and such as are re­generate. Our sauiour Christ saith, speaking of the whole man, Except a man be borne a­gaine, Iohn 3. 5. Totus homo, quia totus Caro natus; whole man, because the whole is flesh borne. Secondly, Saint Paul saith, Our bodies are the temples of the holy Ghost, 1 Cor. 6. 19, but the holy Ghost [Page 234] dwelleth not in bodies vnre­generate or vnsanctified. Thirdly, our bodies are the members of Christ, 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit, they cannot be called the members of Christ. Fourth­ly. Sanctification is Regene­ration; [...]es are sanctified, 1 Thes. 4. Ergo Fiftly, Paul pray­eth to God to sanctifie them who­ly throughout, in soule, spirit and body, 1 Thes. 5. 23. Thus the whole man in this life is rege­nerate, yet but in part, not perfectly; the beginning be­ing in the heart and minde, from whence the efficacy of the spirit is deriued into the body: for as out of an euill heart, proceede many prauities and e­uill things, which defile the body, Math. 15. So out of a good heart, proceede good workes of the spirit, for the good of the bo­dy, to keepe it pure, vndefiled, [Page 235] vnpoluted, honest, chast, tempe­rate, &c. All which should teach vs, to haue a care, as well of the body, as the soule, that both be regenerate and sanctified; For Christ hath bought both body and soule, there­fore we must glorifie him in both because they are both his, & Co [...]. 6. 19. 20. And hence I con­clude, that in vaine doe they boast of the Renouation or Regeneration of the heart and minde, whose bodies doe abound with most abhomi­nable wickednesses, as drun­kennesse, surfeiting, adultery, fornication, vncleanenesse, filthy lusts, swearing, cursing, lying, slandering, backe-bi­ting, murther, theft, and the like. Marke this well.

3 Thirdly, consider the Au­thor of this grace; that is, God the Father, Sonne, and holy Ghost; it is with our Re-creati­on or Regeneration, as in our [Page 236] Creation, both from the whole Trinity, Opera Trinita­tis ad extra sunt communia, i. e. The workes of the Trinity from without, or externall workes, are common to the whole Trinity. Thus Regene­ration, is called, a creation, E­phes. 2. 10. and the Regene­rate man is called, a new crea­ture, Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine, no humane worke; from hea­uen, not from earth; As the Creation is from the Father, by the Sonne, in the holy Ghost; so, by way of excellen­cy, Regeneration, is to be at­tributed to God the Father; and we are regenerate in Christ, Ephes. 2. 10. by the holy Ghost, Iohn 3. 5. Therefore Paul cals it the new man which is created after God, Ephes. 4. Yet so, as God requires meanes on our part, for the continuing and consummating of the same; [Page 237] Therefore Paul bids vs, bee renewed in the spirit of your minde. From all which, I ga­ther three Conclusions: 1. That the Sonne, and holy Ghost regenerating, are true and very God, against Ari­aus. 2. That all our saluation is freely of God, and his worke, not in our power or strength, against Pelagians. 3. that wee must earnestly begge it of God; Psal, 51. 10.

4 Fourthly, consider wher­in Regeneration consi­steth, the patterne of it, and the parts of it; 1. It consisteth in two things; the one is, the the deposition, or putting off the old man; the other is, the induition, or putting on the new man; both are two-fold; first, the putting off the old man of sinne; and the putting on of the righteousnesse of Christ; this is begun in this [Page 238] life, and perfected after death; of this Saint Paul speaketh, Ephes. 4. 22. 23. 24. That yee put off, concerning the former conuersation, the old man, which is corrupt according to the de­ceitfull lusts; and be renewed in the spirit of your minde; and that yee put on that new man, &c. Secondly the putting off the old man of mortality and the assuming or putting on immortality, and that glori­nous resurrection to life eter­nall. This wee are with pati­ence to hope and waite for; of which Saint Paul speaketh at large, in 1 Cor. 15. The bo­dy is sowne corruptible, &c. And as we haue borne the image of the earthy, so shall wee beare the image of the heauenly. But in the Doctrine of Regenera­tion, the former is properly meant. 2 The patterne of this grace, that is, Christ his righteousnesse and holinesse; [Page 239] this is the very idea of our spi­rituall and celestiall natiuity; in him it was most absolute and perfect; but in vs, in this life most imperfect; Thus, as Christ died, and rose againe for vs, so wee should die vnto sinne, and rise againe to newnesse of life, Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure, 1 Iohn 3. 3. as, in quality and conformity, but not as, in equality. There is a corruption of nature, the one which is sinne the other is the punishment of sinne; The punishment of sinne, Christ had, as infirmity of the flesh, imbecillity of na­ture, and death; this hee put off by his death, and put on the new, viz. glory of im­mortality in his resurrection; but we must put off both cor­ruption of nature; Wee must alwaies haue our eyes bent vpon Christ, and labour to [Page 242] faction, here in this world, life is either lost, or kept, or sa­ued; If then there be no place of repentance after this life, then none for regeneration; for what is repentance, but the change and renouation of the minde? To this pur­pose saith Christ, Worke while it is day, the night commeth, when no man can worke, Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate (namely in this life) of water and the holy Ghost, hee cannot enter into the King­dome of heauen. All which must teach vs, first, to looke about vs while we haue time; for, that counsell, to put off the old man, and put on the new, is not giuen to the dead, but liuing; this life is the one­ly time for this doctrine, not after death; secondly, it con­demnes the Papisticall fable of Purgatorie fire, wherein they say, the soules of the [Page 243] dead, shall bee purged in ano­ther world, wheras the bloud of Christ is the onely purga­tion for sinne, 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church, &c. Ephes. 5. 25, 26.

6 Sixtly; Consider the Meanes, by which Regenera­tion is wrought: They are either Outward, or Inward, Outward, as, 1. the Word. 2. The Sacraments. 3. Mi­nisters of the Word. Thus saith Christ; Now are ye cleane through the Word. Iohn 15. 3. So for the Sacraments, espe­cially Baptisme. Christ doth sanctifie, and cleanse his Church with the washing of water, by the Word. Ephes. 5. 26. not outward Baptisme, but in­ward saueth, yet outward must be vsed, as a Sacrament, and signe of the inward. Baptisme saueth vs, (not the [Page 244] putting away of the filthinesse of the flesh, but the answere of a good conscience toward God.) 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration: According to his mercie God saued vs by the washing of rege­neration. Titus 3. 5. The Mi­nisters of the Word also are Meanes, as Paul saith; I haue begotten you in Christ. 1. Corint. 4. 15. that is, Ministerially; The Inward Meanes are two. 1. The Spirit on Gods part. 2. Faith on our part. The nearest cause of Regenerati­on, is the power and effica­cie of the Spirit, diffused into our hearts. Hee saued vs, by the washing of regeneration, and renewing of the holy Ghost. Tit. 3. 5. So wee reade of Faith; God purifieth our hearts by Faith. Act. 15. 9.

7 Seuenthly; Consider the end of Regeneration: The end [Page 245] is either Principall, or Subor­dinate. The chiefe end is, that such as are regenerate may reigne with Christ in heauen, without which none shall; For the fearefull, vnbe­leeuing, and the abhominable, and murtherers, and whoremon­gers, and sorcerers, and idola­ters, and all lyars, shall haue their part in the lake that burneth with fire and brimstone, which is the second death. Reuel. 21. 8. And there shall in no wise enter into the holy Citie, any thing that defileth, neither whatsoeuer wor­keth abomination, or maketh a lie. vers. 27. For without the holy Citie are dogges, sorcerers, whoremongers, and whosoeuer lo­ueth and maketh a lie. Reuel. 22. 15. Flesh and bloud (that is, being vncleane, and vnrege­nerate) cannot inherite the king­dome of God 1. Corinth. 15. 50. That which is borne of the flesh, is flesh; except a man be borne a­gain, [Page 246] hee cannot enter into the kingdome of GOD. Ioh. 3. 5, 6. Thus in regard of our admis­siō into Gods kingdome, this grace is most necessary; for none but iustified, sanctified and purged from sinne, and made new creatures shall en­ter thither; Therefore Saint Paul saith; Wee are saued by the washing of regeneration, &c. that being iustified by his grace, wee should bee made heires ac­cording to the hope of eternall life. Titus 3. 5, 6, 7. The other end is, that being made new creatures in Christ, we should leade a new life, and bring foorth the fruits of the Spirit, to labour to know God true­ly, to beleeue in him, to trust in him, to loue him, to serue him, to keepe his Comman­dements, to doe all things to his glory, and the edification of the Church, and our own good, that so at length wee [Page 247] may bee brought by the way of good workes into the kingdome of heauen. That being deliuered out of the han [...]s of our enemies, (viz. the world, flesh, sinne, and the deuill,) wee might serue God in righte­ousnesse and holinesse all the daies of our life. Luke 1. This end Paul noteth; Wee are regene­rate in Christ Iesus vnto good workes, which God hath orday­ned that wee should walke in them. Ephes. 2. 10. From all that hath been said concer­ning this grace of regenerati­on; wee may obserue a three­fold Argument to enforce vs to labour for it. 1. The ex­cellencie of it, because it makes vs like vnto Christ, and the image of God by it is re­stored in vs. 2. The profit of it; for by this wee may approoue our selues to be the children of God, that our sinnes are forgiuen vs, and [Page 248] that certaine is our saluation. 3. The necessitie of it; for without this grace, wee can­not be saued, as hath beene prooued at large; and all which reasons considered, haue forced mee to bee more large then vsually I am; nei­ther could I content my selfe to speake a little, it being one maine grace, belonging to saluation.

Doct. 2 Whereas the Apostle di­rects his speech to such as were already enlightened, and conuerted, willing them to walke, proouing what is Gods will: Hence I gather, that euery godly mans life, must bee a growing and in­creasing in grace and godli­nesse, dayly renewing their repentance for sinnes past, and resoluing against sinne for time to come. Their faith must increase, their repen­tance [Page 249] must be renewed, their knowledge must abound, their hope more established, their loue more enlarged, and all holy dueties more and more practised, and so the will of God more and more sought out, discerned, known and approoued. The life of a Christian must not bee idle; For Christ hath redeemed vs a peculiar people to himselfe, zea­lous of good workes. Titus 2. 14. that is, that wee should bee more and more studious of good workes; Though wee are regenerate and borne a­gaine, wee must not stand at a stay in Christianitie, but as new borne babes, desire the sin­cere milke of the Word, to grow thereby. 1. Pet. 2. 2. Wee must grow in grace, and goe forward in the knowledge of our Lord and Sauiour Iesus Christ. 2. Pet. 3. 18. To this purpose Saint Peter telleth vs, That we are [Page 250] a chosen generation, a royall Priesthood, an holy nation, a peculiar people, which in time past were not a people, but are now the people of God; which had not obtained mercy, but now haue obtayned mercy (and all to this end, not to liue idly, or as wee list) but to shew forth the prayses of God, who hath called vs out of darkenesse, into his marucilous light. 1. Pet. 2. 9, 10. according to this end, as the Text hath it, that once being darkenesse, and now made light in the Lord, we should walk as children of the light, proouing what is acceptable to the Lord.

Ʋse. This must teach vs all to examine our selues, whether wee haue increased in grace or not, which is the chiefest thing God lookes after, and without which wee cannot approoue our selues to bee children of light; and if wee finde by examination, that [Page 251] wee are no better now than last yeere, or many yeeres a­gone, then wee must earnest­ly bewayle this sinne, and pray with the Apostles, Lord increase our faith; and with the father of the possessed, Lord I beleeue, Lord helpe my vnbeleefe. And great reason is there of this growth in grace, because none but such shal enter in to the kingdome of heauen; but contrariwise shall bee adiudged to perpe­tuall torments in hell, as is most plaine in the parable of the talents, that hee that gaines nothing, is damned. Matth. 25. Therefore, whosoeuer will approoue himselfe a true member of Christ, and of his Church, let him not bee at quiet till hee can find in him­selfe that hee is bettered in regard of his soule, and in­creased in godlinesse. For all the building fitly framed toge­ther [Page 252] in Christ, groweth vnto an holy Temple in the Lord. Ephes. 2. 21.

Whereas the Apostle wil­leth those which are light in Doctr. 3 the Lord, to walke, proouing what is Gods will: Hence I ga­ther, that the life of a Christi­an must be answerable to his profession and new conditi­on; as a man professes him­selfe to bee light in the Lord, so hee must walke, that is, liue, as the child of light. This is an especiall note of a re­generate man, & the contra­ry, a marke of an hypocrite; who professeth hee knoweth God, but by his workes denie him. Tit. 1. 16. The Apostle hauing reckoned vp many commen­dable vertues, and excellent graces in the Philippians, con­cludeth in this manner; For­asmuch as all these things are in you, and you professe the [Page 253] Gospell, what remaineth? Onely let your conuersation bee as it becommeth the Gospell of Christ. Philipp. 1. 27. as if hee should haue said, all is no­thing worth, vnlesse your conuersation bee correspon­dent, and sutable to your pro­fession; So in the Text, wher­as you are enlightned, you must not thinke to liue as you list, but your conuersa­tion must shew what you are, Walke therefore proouing, &c. This must not bee an out­ward ciuill life onely, which may bee in a Heathen, and wicked man, such as was the life of the Scribes and Phari­ses; but a religious life, that bringeth foorth the fruits of godlinesse, and performeth the dueties of piety and reli­gion.

Vse. This maketh against all such as bragge of their pro­fession, [Page 254] knowledge, vn­derstanding, and the like; and yet their liues doe a­bound with all manner of wickednesse; Their vnder­standings in some sort are en­lightned, their iudgements are informed, and yet their liues and conuersations no whit reformed, but swarming with all manner of vice, as drunkennesse, whoredome, adultery, fornication, vn­cleannesse, pride, couetous­nesse, swearing, lying, theft, murther, cruelty, oppressi­on, malice, hypocrisie, and the like; Hee that liues in these, or but in any one of these, hath small cause, or none at all, to boast of his profession; yea further, bee it so that the world seeth not these in him, yet his life may bee most wicked, by liuing in secret sinnes, which who so doth, cannot bee said to [Page 255] leade his life according to his profession. Aboue all things therefore looke wee to our liues, both toward God and men, in publique and secret: The grace in the heart, will appeare in the actions of the life; and where a good life is not, the heart cannot bee good; and againe, in stead of walking and liuing in grace, such lewd liuers walke in sinne, because they liue in sinne. Co­loss. 3. 7.

Lastly; From the persons here exhorted, wee must bee admonished, to take heede of a common sinne of this age, namely decay of grace; wher­as a growth should appeare by our liues, wee grow worse and worse, many were bet­ter, and had more know­ledge, zeale, loue, ioy, deuo­tion, and the like, many yeeres agoe, than now; which is a fearefull case; The Lord [Page 256] had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely, much hath God against a great number in these dayes, where iniqui­tie abounds, and the loue of many waxeth cold. Mat. 24. 12. Wee are lights, our light must shine before others. Matt. 5. 16. But it is a great signe of a great blemish in vs, and that light is going out, when the gra­ces of God decay in vs: This is one maine cause, why Paul stirreth vp the Ephesians, alrea­dy conuerted, to walke thus and thus, namely, to put them in minde to keepe and preserue the former graces committed vnto them, and not to suffer them to decay. In a word, this exhortation to walke as children of light, condemneth the customary walking in darkenesse, darke­nes I say, of ignorance, blind­nesse, [Page 257] errrour, and of grosse sinnes, going on still in wic­kednesse, and not knowing what they doe, because darke­nesse hath blinded their eyes. 1. Iohn 2. Hauing their vn­derstanding darkened, through their ignorance, because of blind­nesse of their heart. Ephes. 4. 18. Therefore, as Paul saith, The night is farre spent, the day is at hand, let vs therefore cast off the workes of darkenesse, and let vs put on the armour of light. Rom. 13. 12.

Doct. 4 If this bee a property of a childe of light, one that is re­generated, to walke proouing what is pleasing to God, then, To liue in a course displeasing to God, is a manifest signe of an vnregenerate man, and one that is yet in darkenesse. This Saint Paul confirmeth, setting it as a brand vpon the wicked, They please not God, [Page 258] and are contrary vnto all men. 1. Thess. 2. 15.

Vse. This teacheth, As to put a difference betweene the wicked and the godly, the children of darkenesse, and children of light; So to take heede and beware of all sinne whatsoeuer, whereby we doe displease God, and not to harbour any one sinne in vs; For it is sinne which dis­pleaseth God, as Dauid saith, Thou art not a God that hast pleasure in wickednesse, neither shall euill dwell with thee; thou hatest all workers of iniquitie. Psalm. 5. 4, 5. for such as dis­please God, shall haue the dis­pleasure of God, both in soule and body, here and hereafter. And thus much be said of the third point, concerning the persons to whom Paul spea­keth, viz. Children of light, walke, proouing what is accep­table [Page 259] or well-pleasing to the Lord.

4 The fourth and last point in this first Steppe, is the con­tinuance of it; as the words haue relation to the word Walke, in 8. Verse. Walke, proouing what is acceptable to the Lord; By walking, as I haue shewed at large in the beginning, is meant, liuing; a speech borrowed from tra­uellers, signifying to liue, or to hold on a course of life, to leade our liues thus and thus, either in the generall duties of Christi­anity; or in some particular calling. Thus, this word Walke, is taken either in good sence, or bad. In good sence; as 2 Cor. 5. 7. We walke by saith; is all one with Gal. 3. 11. The iust shall liue by faith. In a bad sence; as the Colossians are said to walke in sinnes, that is, to liue in sinne; In which yee also [Page 260] walked sometime, when yee liued in them, Colos. 3. 7. Many are the places, to prooue this truth, Gal. 5. 16. Walke in the spirit, that is, Order your liues according to the direction & motion of Gods spirit. So Gal. 5. 25. If wee liue in the spirit, let vs walke in the spirit; where li­uing and walking are ioyned together; shewing, that the spirit is not an idle spirit in a­ny, but it will manifest it selfe in a well-ordered conuersati­on. Againe, that which Paul calleth, Walking after the flesh, Rom. 8. 1. hee calleth, liuing af­ter the flesh, verse 13. This be­ing more then plaine, sundry Doctrines are hence to be ga­thered.

Doctr. 1 First. That being conuer­ted, the whole course of our liues must be a study and en­deauour to search, know, ap­proue and practise the will of [Page 261] God, proouing what is pleasing to the Lord; for so the word, Walke, includes the whole life of man, especially after con­uersion; agreeable to that of Zachary, We must serue God in righteousnesse, and holinesse, be­fore him, all the dayes of our liues, Luke 1. 74. 75. Thus did Dauid; Hee turned not aside from any thing that God com­manded him all the daies of his life, &c. 1 King. 5. 15. This was the accustomed practise of good King Hezek [...]ah, that made him appeale to God with a cleare conscience; say­ing, I haue walked before thee O Lord in truth, and with a per­fect heart; and I haue done that which is good in thy sight, 2 King. 20. 3. not speaking in the present tense, or future tense, but in time past, saying, I haue liued thus and thus, through the whole course of my life, to this time of my [Page 262] death. And thus did Zacha­rias and Elizabeth, Luke 1. All which must bee vnder­stood of their vpright endea­uour, and purpose of heart so to liue, and not of perfection of life.

Vse 1 Here then is a true Rule, whereby to try our Conuer­sion; Art thou conuerted? then thou hast a full purpose of heart not to sinne, but all thy studie, endeauour, ioy▪ and delight, will be, (in the whole man, in all thy thoughts, words, & workes,) to doe onely that which may please God. Art thou conuer­ted? Art thou freed from sin, and become seruant to God? Then thou hast thy fruit vnto ho­linesse, and the end euerlasting life, Rom. 6. 22. But on the contrary; if thy life be wicked, and conuersation disordered, boast not of thy conuersion, [Page 263] yea, though thou liuest but in one sinne, and purpose so to doe; thou mayst bee dead in sinne, but not dead to sinne; For a conuerted sinner, dead to sinne, cannot liue any longer ther­in, Rom. 6. 2. Hee can neither indure sinne in himselfe, nor others.

Vse 2 Must our whole life bee such as may please God? This then condemnes all such as liues vitiously all their life time, spending all their time in sinne, pleasure, and vanity, neuer regarding to please God, but wholly taking plea­sure in vnrighteousnesse, in stead of spending their time in the seruice and feare of God, they wholly mispend it to the worship and seruice of the Diuell; Oh how can such men approoue their conuersion? yea rather, they giue euident proofe and testimony, of their [Page 264] owne damnation, without speedy repentance; for the childe of God truely conuer­ted, walketh; i. e. liueth so, as vsing all good meanes to please God; not in some part, but in the whole course of his life.

Vse 5 This condemnes the pra­ctise of all such, as deferre do­ing of good, putting it from time to time, from youth to middle-age, from middle-age to old-age, from old-age, to death; Thus being deluded by the cunnin [...] and subtilty of the Diuell, perswade them­selues that there is no such neede to beginne so soone to walke in Gods waies, liuing by faith, in repentance and new obedience, but it is e­nough for them to enter into that path at the houre of death, and not in the course of their life; They thinke if [Page 265] they can say, Lord haue mercy on mee, at the last gaspe, they shall goe to heauen; whereas it hath beene prooued that a man may dye with those words in his mouth, and yet goe to hell, if he haue not in his life done Gods will, Math. 7. 22. Let no man plead here the example of the Theefe, who repented at last; it was extraordinary; and it was one, that none should de­spaire; it was but one, that none should presume; and though it be true, repentance is neuer too late, yet late re­pentance is seldome true; God promiseth forgiuenesse to re­penting sinners, but we finde not in all the booke of God, that he hath promised repen­tance to euery sinner to re­pent when he list; wee must not thinke to die the death of the righteous, vnlesse we liue the life of the righteous; God [Page 266] hath giuen vs our life as a space to repent in, Reuel. 2. 21. that the whole course of our life might be spent to his glory, and not to post it off to death; againe, wee haue no warrant, that God will giue vs grace at death.

Vse 4 This must teach vs aboue all things, to looke that our liues bee sutable to the Gos­pell, and answerable to Gods will reuealed therein; So shall we be sure they shall be well­pleasing to God. Onely then let your conuersation be as it be­commeth the Gospell of Christ, Philip. 1. 27. Let vs in our whole life, bring foorth fruits meete for repentance, Math. 3. i. e. workes of mercy, chari­ty, piety. Let vs liue godly, righteously, and soberly in this present world, Tit. 2. 12. god­ly, in regard of God; righte­ously, in regard of others; so­berly, [Page 267] in regard of our selues. In a word: Let vs passe the whole time of our soiourning here, in feare, 1 Pet. 1. 17. Thus wee shall approoue our conuersi­on, and walke so as pleasing God.

Doct. 2 Hence I gather the Do­ctrine of constancy and per­se uerance in knowing and doing the will of GOD, and what is pleasing to him; for so much the word Walke, im­ports,; and the exhortation of the Apostle to the conuer­ted Ephesians, is to no other end, but to teach them and vs, that it is not sufficient to begin to know Gods will, and make some good procee­dings, but to labour to hold on their whole course of their lise, in doing Gods will, to hold out constant vnto the end, and in the end, working out their owne saluation with feare and [Page 268] trembling, Philip. 2. 12. This perseuerance is the onely thing which obtaines the Crowne; and the want of it procures the curse of God; both in this life, at the end of this life, and after this life, as will appeare by these places of holy Scripture. He that shal endure vnto the end, shall be sa­ued, Math. 24. 13. God will render to euery man according to his workes; eternall life to those that by patient continuance in well-doing, seeke for glory; &c. Rom. 2. 6. 7. Be thou faithfull vnto the death, and I will giue thee a crowne of life, Reuel. 2. 10. and many such like pla­ces; shewing, that life eternall, and saluation, belongs to none, but those that walke, that is, liue in a constant course of well-doing, with perseuerance and continu­ance in doing what is plea­sing to God. On the contra­ry, [Page 269] it is written; Cursed is eue­ry one that continueth not in all things, written in the booke of the law to doe them, Gal. 3. 10. if a man could doe the law, if he could doe all things in the law, yet if he did not continue in so doing, by the sentence of the law, hee is accursed. This the Apostle knew well, and therefore though these Ephesians were already con­uerted, and attained to great knowledge of God, yet still hee stirreth them vp to con­stancy and perseuerance, say­ing, Wake—proouing what is pleasing to God.

Vse. Labour then aboue all things for this grace of per­seuerance; hast thou entred into the profession of religi­on, of Christ, and of his Gos­pell? hast thou made good beginnings, and shewed thy selfe in some measure sound [Page 270] and sincere in obeying Gods will? Goe on then, in the name of God, be constant; be stedf [...]st, & vnmooueable, alwaies ab [...]ing in the worke of the Lord, 1 Cor. 15. 58. As yee haue [...]aies obeyed, so make an end of your owne saluation, Philip. 2. 12. Finish your sancti­fication in the feare of God, 2 Cor. 7. 1. Oh remember, that there is no pleasing of God, nor hope of glory in the life to come without perseue­rance in obeying Gods will; therefore Saint Paul ioynes both together, saying, Walke­proouing what is pleasing to God. There is no way to please G [...]d, but by faith. Without [...] imp [...]ssible to pl [...]ase [...]od. H [...]b. 11. 6. but it is not the beginnings of faith, but the soundnesse, appearing in pers [...]rance [...]n the faith; If then thou wouldest know certainly, that God is recon­ciled [Page 271] vnto thee; that Christ died for thee; that thy sinnes are forgiuen thee; and that thou shalt appeare blamelesse before God at the latter day; then labour for perseuerance. Marke what Saint Paul saith most notably for this pur­pose. You that a ere sometimes alienated, and enemies in your mindes, by wicked workes, yet now Christ hath reconciled; in the body of his flesh through death, to present you holy and vn­blameable, and vnreprooueable in his sight, if ye continue in the faith grounded, and setled, and bee not mooued away from the hope of the Gospell, &c. Colos. 1. 21. 22. 23. Loe here, the maine thing of all, that shall be crowned; is perseuerance in the faith; Be therefore con­stant, be stedfast in the faith, 1 Pet. 5. 9. Watch ye, stand fast in the faith, 1 Cor. 16. 15. Beware, lest being led away with the error [Page 272] of the wicked, yee fall from your owne stedfastnesse. 2. Pet. 3. 17. Thus if yee continue vnto the end, yee shall in the end, receiue the end of your faith, euen the saluation of your soules. 1. Pet. 1. 9.

Vse 2 If this bee a true property of a childe of light, to perse­uere, this then condemneth all such as haue made good beginnings of an holy profes­sion, and giuen great hopes, & made great shews of godli­nesse, and yet haue reuolted, and started aside, and retur­ned to their former vomit, and wallowed in the mire of their former sinnes; neglect­ing, or altogether giuing ouer that good course, in which sometime they seemed to bee deuout; They had wont to bee very forward in hearing the word, but now little or no whit regarding it; They [Page 273] vsed to pray often with their families, but now all is for­gotten, and layd aside; They had wont to bee bountifull, and liberall to the poore, do­ing good to all, specially to the houshold of faith, but now their loue is waxen cold, not a good worke comes from them; It hath beene meate and drinke vnto them, to doe Gods will in some measure, but now they count it too much precisenesse and nicenesse, to bee occupied a­bout the exercises of religion; The time was when with the Galathians, they would haue pluckt out their owne eyes to doe Paul good, but now, with the Church of E­phesus, they haue lost their first loue, both to God, his Ministers, his Word, and to their brethren; They hold with Paul, as Demas, for a time, and afterwards fall to [Page 274] imbracing this present euill world. Thus they begin in the spirit, but end in the flesh, they giue euident testimenie that they are children of darkenesse, whereas they should walke, that is, conti­nue and perseuere in proo­uing what is pleasing to God.

Vse 3 Let this stirre vs vp to be earnest suiters, by prayer, to Almighty God, for this ex­cellent grace of perseuerance; for, God knowes, it is not in our power to stand on mi­nute, without the assisting grace of God; it is God who giueth grace, by which grace wee are made both willing and able, both to doe, and to perseuere in well-doing; Therefore Paul exhorting the Philippians to perseuerance, Worke out your owne saluation, with feare and trembling. Phil. 2. 12. presently hee addeth, [Page 275] verse 13. for it is God, which worketh in you both the will and deede. God onely is both willing and able to make vs perseuere; without him wee can dee nothing. Iohn 15. 5. It is hee that begins a good worke in vs, and will performe or fi­nish the same vntill the day of Ie­sus Christ. Philipp. 1. 6. Such is the constant immutabilitie of God, who maketh an end of euery good worke which hee beginneth; now GOD worketh not onely an holy will and desire to perseuere, but a reall and constant per­sisting in grace to the end; and howsoeuer a man may not feele at all times this reall continuance, yet GOD ac­cepts the will and desire to perseuere; pray therefore to God both for will and deed; as, Epaphras alwayes laboured feruently in prayers, for the Co­lossians, that they might stand [Page 276] perfect, and complete in all the will of God. Coloss. 4. 12.

Ʋse. 4 Lastly; This puts vs in minde of a former duetie, which can neuer bee vrged enough, namely, not to stand at a stay in Christianitie, or to goe backeward, but to goe on, and make good pro­gresse; not to bee weary in well-doing; not to know, vnderstand, discourse of, com­mend, and like of what is pleasing to God, but to pra­ctise it, not to bee talkers, but Walkers in such a course as may best please God: as the Text saith, Walke, prouing what is pleasing to God: But of this I haue spoken at large. One­ly, I will answere a question or two, and so conclude.

Quest. 1 To what purpose is this, and the like exhortations, to those which are the children [Page 277] of light, and light in the Lord, who cannot chuse but so walke? as the Sunne cannot chuse but shine, and the fire cannot but heat; it may seeme these exhortati­ons are needlesse and super­fluous.

Answ. 1 First, I answere with Saint Augustine, that these exhor­tations are not vaine, but by these (by Gods ordinance) the grace of God is promo­ted, and more and more stir­red vp in vs, increased, and preserued; as by the preach­ing of the Gospel, faith is stir­red vp in the hearts of the E­lect, and by the same preach­ing, this faith being thus ex­cited, is promoted, inlarged, and increased.

Answ. 2 Secondly; This Apostolical exhortation is not vaine, be­cause it is God who speaketh by his Apostle, and other Ministers, to teach men, that [Page 278] howsoeuer it bee true, that such as are the children of light, cannot but so walke, yet hee would haue vs to vse the meanes; as to heare God speaking by his Ministers, and so to suffer the words of exhortation.

Answ. 3 Thirdly, I answere; Thogh wee are light in the Lord, yet not perfect light; wee haue onely the first fruits of the Spirit, and much darkenesse remaines in vs, by reason whereof, we are many times stirred vp to doe the workes of darkenesse; therefore for that darkenesse that remaines in vs, these exhortations are needfull.

Answ. 4 Fourthly; So long as wee liue in this world, we are mu­table, in constant, and change­able; and therefore this ex­hortation is needfull, that we may abide and continue in the light, not vnfitly or su­perfluously [Page 279] then doth the A­postle exhort here, saying, Walke as children of the light, proouing what is pleasing to the Lord.

Quest. 2 Whether may wee seeke to please men? because the Text saith, Wee must prooue what is pleasing to God? And Paul seemes to bee contrary vnto himselfe. For, Galath. 1. 10. hee saith, Doe I seeke to please men? for if I yet pleased men I should not bee the seruant of Christ; and yet hee saith, 1. Cor. 10. 33. I please all men in all things.

Answ. I answere. In the place al­leadged, Galat. 1. 10. hee mea­neth if he should make it the scope of his ministery, to frame his doctrine and speech so, as to please the affections and humors of men, more then to seeke Gods glory and please him, then hee should [Page 280] not bee Christs seruant; But yet, in that which is good, and for the good of men; wee may and must please men. So Paul meaneth in the place al­leadged, 1. Corinth. 10. 33. I please all men, in all things, not seeking mine owne profit, but the profit of many, that they may be saued; And as Paul saith ex­cellently else-where, Rom. 15. 2. Let euery one of vs please his neighbour, for his good, to edi­sication.

THE SECOND STEPPE, and fourth SERMON.

HItherto I haue spo­ken of the First Steppe of the Chri­stian mans Walke: Now in order out of these words, I obserue the Second, and Third Steppes. The first, in these words, And haue no [Page 282] fellowship with the vnfruitfull workes of darknesse: The other in these, But reprooue them ra­ther. To speake of the first, wee must not sleightly passe ouer this word (And.) Which word shewes the con­nexion of this Verse with the former; The Apostle hauing in the former wordes ex­horted, to prooue what is pleasing to God, in this Verse doth presently dehort vs from hauing fellowship with sinne; ioyning both together as inseparable; for, as hee that will please God, must not liue in sinne; so, hee that com­municates with sinne, and sin­ners, cannot please GOD. Therefore, (as if the Apostle should say) as I would haue you spend your whole life in proouing what is Gods will, so I would haue you abstaine from sinne, and not onely your personall sinnes, but to [Page 283] haue a speciall care, that you partake not with other men in their sinnes; nor bee ac­cessary vnto them; for if yee doe, you cannot in any case doe that which is acceptable or well-pleasing to God.

Hence by the way I ob­serue Obser. thus much; That, liuing in sinne, and pleasing of God, cannot stand together; Sinne is the onely cause of displea­sing of God; and wee cannot serue two masters; wee can­not serue God & Mammon; wee cannot serue God and the World, God and the Flesh, God and the Deuill, God and Sinne: If we obey sin, taking our delight there­in, making a sport of sinne. making it ou [...] pleasure, wee are seruants or sinne, and not of God, wee doe the will of the Deuill, and not of GOD. Know yee not, (saith the A­postle) [Page 284] that to whom yee yeeld your selues seruants to obey, his seruants yee are, to whom yee obey, whether of sinne vnto death, or of obedience vnto righ­teousnesse? Rom. 6. 16. Nota­ble for this purpose is that of the Apostle else-where. 2. Cor. 6. 14, 15, 16, 17. Bee not vne­qually yoked together with vnbe­leeuers; for what fellowship hath righteousnesse with vnrighteous­nes? and what communion hath light with darkenesse? or what concord hath Christ with Belial? or what part hath a beleeuer with an infidel? and what agree­ment hath the Temple of God with idoles? &c. Wherefore, come out from among them, and bee yee separate, saith the Lord, and touch no vncleane thing, &c. according to our Text, Prcoue what is pleasing to God, and haue no fellowship with the vnfruitfull workes of darknesse: for it is impossible both [Page 285] should stand together. This Saint Iohn affirmeth, saying, If wee say, that wee haue fellow­ship with God and walke in dark­nesse, wee lie, and doe not the trueth. 1. Iohn 1. 6. whence it is most plaine, that such as haue fellowship with the workes of darknesse, practi­sing them, liuing in them, and running headlong into them, with out feare, or con­science, (for so much is meant by walking in darkenesse) such I say, cannot in any case haue any fellowship with God, nor approoue them­selues the children of light; Saint Paul againe to this pur­pose thus speaketh; I would not, that yee (speaking to the faithfull of Corinth) should haue fellowship with deuils. Yee cannot drinke the cup of the Lord, and the cup of deuils, yee cannot be partakers of the Lords Table, and the table of deuils. [Page 286] 1. Cor. 10. 20, 21. So long as we are the seruants of sinne, we are free from righteousnesse; but be­ing made free from sinne, wee become seruants to God, &c. Rom. 6. 20, 22. All which con­firmeth the truth of this do­ctrine; That liuing in sinne, and pleasing of God, can­not stand together, no more than light and darknesse can agree together.

Vse. This teacheth vs to re­nounce all sinne whatsoeuer; to cast off the workes of darke­nesse. Rom. 13. 12. to repent of all sinne, to make consci­ence of euery sin, to shun all the occasions of sin, to hate, abhorre, detest, especially to leaue and forsake euery sinne, and not to haue the least so­cietie or communion with sinne; nor to liue in any one knowne sinne; for wee see here that any one worke of darknesse wil hinder vs from [Page 287] proouing what is pleasing to God; Wee must resemble our heauenly Father in this point; wee professe him to bee our Father, and to haue commu­nion with him; yea, as Saint Iohn saith, Truely our fellowship (speaking of the faithfull) is with the Father, and with his Sonne Iesus Christ. 1. Iohn 1. 3. But God is light, and in him is no darknes at all. Ver. 5. Euen so we, who are light in the Lord, and children of the light, should walke in the light, as he is in the light, that we may haue fellow­ship with God and his children. Vers. 7. Wee must purge and pu­rifie our selues, euen as God is pure. (in qualitie, not equali­tie.) 1. Iohn 3. 3. that there may bee no darkenesse in vs at all, no one sinne remai­ning in vs in regard of do­minion; It is the nature and propertie of light, to ex­pell darkenesse; So should [Page 288] wee which are made light in the Lord, labour to abandon all and euery sinne; and not to giue willingly the least oc­casion of scandall, but to ab­staine from the very appearance of euill. 1. Thessal. 5. 22. Hee that loueth his brother, abideth in the light, and there is no oc­casion of stumbling in him. 1. Ioh. 2. 10. Thus if we wil approue our selues to bee light in the Lord, we must walk as children of the light, and haue no fellow­ship with the vnfruitfull workes of darkenesse. Thus much of the Connexion of the words, from the word, And.]

Haue no fellowship with the vnfruitfull workes of darknesse.] These words hauing relation to the 8. Verse, containe in them the Second Steppe of the Christian mans walke; alluding to a second propertie of the Sunne. As the Sunne shi­neth [Page 289] vpon all things, good and bad, euen the most fil­thy things, neither can it bee otherwise; yet is not infected­with, nor partaker-of any im­puritie in those things; So, we who are children of light, cannot chuse but liue a­mongst wicked men in this world, (for if wee looke to haue it otherwise, wee must goe out of this world. 1. Corinth. 5. 10.) yet we must not com­municate with the wicked mens workes, nor bee infe­cted with their sinnes; In some sort, in some case wee may, yea, we shall, doe what wee can, communicate with wicked men themselues, who are darknesse; but in no case must wee haue fellowship with their sinnes, and sinfull actions, being vnfruitfull workes of dark­nes: according to the former speech of the Apostle, Vers. 7. Be not therefore partakers with [Page 290] them; meaning, with the chil­dren of disobedience in the sinnes aforenamed, for which things sake, the wrath of God commeth vpon them, verse 6. But as it is, Reuel. 18. 4. Come out of her, my people, that yee bee not parta­kers of her sinnes, and that yet receiue not of her plagues.

In the words, I obserue two points. 1. A Dehortation. 2. The reasons of the Dehorta­tion. The Dehortation in these words; Haue no fellowship with [...]; that is, do [...] not commu­ [...]ate with sinne, and sinfull a [...]tions of these times, which wee shall see to bee in others. The Reasons are two. 1. Be­cause all sinnes are vnfruitfull. 2. Because they are all workes of darkenesse. Haue therefore no fellowship with these vnfruitfull workes of darkenesse. First, of the Dehortation.

Haue no fellowship.] The Greeke word is, [...], N [...] communionem habea­tis, or, ne communicetis, id est, Doe not communicate, doe not partake, or, be not accessary-vn­to; haue not the least commerce, communion, societie or fellowship with the wicked workes and sin­full actions, which we shall see to be in wicked men; but shun them, auoid them, and all the occasions of them, and take heede of the company of wicked and vngodly men; for beeing infected with their euill workes; accor­ding to that, 1. Timoth. 5. 22. [...], id est, neither bee parta­ker of other mens sinnes. It is an argument drawen from their estate wherein they are, from that which once they were; their vocation and calling out of darkenesse, into this marueilous light. 1. Peter 2. 9. requires this, that being once darkenesse, [Page 292] now made light in the Lord, they must know it was to this end, that they should haue fel­lowship with the light, and not with workes of darkenesse; For it is neither suitable to their new condition, nor meet for them, nor yet beseeming God, in whom they are made light, that they should bee occupied in the workes of darkenesse, or haue the least fellowship with them; Nay, it is impossible it should bee so; for, what communion hath light with darknesse? 2. Corint. 6. 14. as if hee should say, There neither is, nor can bee any communion betweene them. As yee will then approoue your selues to walke as children of light, see to it, that you doe not in any case communicate with, nor bee partakers of o­ther mens sinnes; Bee not any way accessary to them, haue not the least fellowship with them, [Page 293] yea, haue nothing at all to doe with them; And this for the meaning of the word.

Doctr. 1 Hence I gather, that who­soeuer is conuersant with the wicked, and is companion of vnholy and vngodly per­sons, cannot walke vpright­ly, and vncorruptly; A man cannot touch pitch, but hee shall be defiled; He that wal­keth among thornes, must needes be pricked; and Salo­mon telleth vs, Thornes and snares are in the house of the wicked, Prou. 22. 5. Can a man take fire in his bosome, and his cloathes not be burnt? Can one goe vpon hot coales, and his feete not be burnt? Prou. 6. 27. 28. A companion of fooles shall be destroyed, Pro. 13. 20. A man cannot possibly compa­ny with such, but hee shall be corrupted; So many vices, so many infections; yea, the wic­ked [Page 294] man doth neuer rest till he hath wrought some mis­chiefe; Frowardnesse is in his heart, he deuiseth mischiefe con­tinually, he soweth discord, Prou. 6. 14. Wicked men sleepe not ex­cept they haue done mischiefe; & their sleepe is taken away vnlesse they cause some to fall, Prou. 4. 16. Nay, it is a signe of a bad man to keepe company with wicked men; for like will to like; and therefore Salomon saith; A naughty person, a wic­ked man, walketh with a froward man, Prou. 6. 12. And all this tends to confirme this do­ctrine, according to the mea­ning of the Apostle, hee that hath fellowship with such, and doth familiarly conuerse with them, cannot be inno­cent, neither can they walke as children of the light. De­sire not therefore to be with euill men, Prou. 24 1.

Vse. 1 Teaching all Christians to take heede, and beware of bad company, as being the bane of the land, and the poi­son of the soule; Do est thou know a man, to be a whore­master, a drunkard, an adul­terer, sornicatour, vncleane person, couetous, idolater, swearer, balsphemer, lyar, slau­derer, theefe, murtherer, and the like; Know, that for th [...]se things sake, the wrath of God commeth vpon the children of disobedience: Be ye not therefore partakers with them, Ephes. 5. 3, 4, 5, 6, 7. The Apostle reck [...]ns vp diuers sinnes, which shal be in the last daies, and perillous times; Men shall be louers of themselues, couetous, proud, boasters, blasphemers, disobedient to parents, vnthanke­full, vnholy; without naturall af­fection, truce-breakers, false ac­cusers, incontinent, fierce, despi­sers of those that are good, tray­tours, [Page 296] heady, high-minded, lo­n [...]rs of pleasures more then lo­uers of God, hauing a forme of godlinesse, but denying the po­wer thereof; and then con­cludes, From such turne away, 2 Tim. 3. 1, 2. 3, 4, 5. It is Sa­lomons counsell; My sonne, walke not thou in the way with wicked men, refraine thy foote from their path, Prou. 1. 15. Enter not into the path of the wicked, and goe not in the way of euill men, auoid it, passe by it, turne from it, and passe away, Prou. 4. 14. 15. Keepe not com­pany with drunkards, Be not a­mongst wine-bibbers; amongst riotons caters of flesh, Prou. 23. 20. Knowing this, and laying it to heart, that thou neither doest, nor canst liue vnre­prooueable, and inoffensiue, neither before God nor men, so long as thou art a compa­nion of such. If thou bees [...] a wise man thou wilt foresee this [Page 297] euill, Prou. 22. 3.

Doct. 2 Whereas the Apostle saith, Haue no fellowship, &c. Hence I obserue, That sinning by communion, is no lesse dis­pleasing to God, and disagree­able to his will, then sinnes of commission; for the Apostle exhorting to vpright walk­ing, to know and doe Gods will, doth not so much dis­swade from committing of sinne; as communicating with sinne; herein teaching vs that it is not sufficient to absteine from the commit­ting of personall sinnes actu­ally in our selues, but to auoid the least society or fellowship, in being accessary to the sins of others; for hee is as guilty that communicateth with sinne, as he that commits the sinne. Saint Iohn would not haue vs to haue the least com­merce with false teachers, [Page 298] which oppose the doctrine of the Gospell concerning Christ; Receiue not such an one into your house, neither bid him God speede; for he that biddeth him God-speede, is partaker of all his euill deedes, Iohn 2. epist. 10. 11. They are worthy of death, not onely who doe commit wickednesse, but who haue plea­sure in them that doe it, Rom. 1. 32.

Vse. This Doctrine meetes with all those that please them­selues in a vaine conceit, like the Pharisees, thinking all is well with them, because they are not as other men are; They thanke God, they are not noted as guilty of any heinous crime; they are no common drunkards, no adulterers, no theeues, no murtherers, no vsurers, and the like; they are none of those that commit such capi­tall [Page 299] crimes; they would bee sorry to be accounted such vile ones; True, all this is good, and commendable in it selfe; but examine thy con­science, and thou shalt finde, that thou hast beene too of­ten faulty, and that most fou­ly; that thou hast beene ac­cessary-to, and communica­ted-with the sinnes of others. How often hast thou seene thy neighbour drunke, and knowne it? others to haue committed [...]dultery, fornica­tion, vncleannesse? others to be common swearers, lyars, back-biters, slanderers? others to be common stealers, and the like? and yet hast neuer opened thy mouth to re­prooue them, to tell them of it, when thou mightst, and ought, to admonish them, to perswade, them, to aduise them, to bring them to good; In this case thou art accessary [Page 300] to thy brothers sinne, thou hast fellowship with him in sinne; How oft hast thou heard Gods name torne in peeces, as it were by horrible and fearefull oathes, & would neuer speake against it? Oh, remember what was the com­mendation of the Church of Ephesus, it could not indure, or beare them which are euill, as Reuel. 2 2. So, it is a signe, and true note of Gods childe, not to suffer sinne in our neighbour, so farre as it lyeth in him: so saith the Lord; Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbour, and not suffer sinne vpon him, Leuit. 19. 17. Marke what God saith of the wicked; When thou sawest a theefe, thou consentedst vnto him, and hast beene parta­kers with the adulterers, &c. There is the sinne; These things hast thou done, &c. but [Page 301] I will reprooue thee, and set be­fore thee, the things that thou hast done; there is the punish­ment, Psal. 50. 18. &c. where we see, how God punisheth communion with sinne, as well as committing of sinne.

Vse 2 How doth this condemne the practise of the world, who in stead of hauing no fellow­ship with sinne, and sinners, spend their whole time in company-keeping, and pro­phane fellowship; swilling and guzling, dicing and car­ding, and other vnlawfull re­creations, all the day long, mispending the time; and vainely expending their goods to licentiousnesse and prophanesse; This they call good-fellowship whereas it is indeede, fellowship with the diuell, and his instru­ments, it is drunken and di­uelish fellowship; God keepe [Page 302] mee from such fellowship; and I will not say, The diuell take them; but I dare say, The diuell will haue them, except they speedily repent, and for­sake such wicked courses. O consider this ye that forget God, least hee teare you in peeces, and there be none to helpe, Psal. 50 [...] Let vs be of Dauids minde; not to know a wicked person, &c. Psal. 101. 4. &c. Let vs re­solue against such, and say with Dauid; Away from mee yee wicked, I will keepe the com­mandements of my God, Psal. 119. 115. Herein intimating thus much, that wicked com­pany doth hinder vs from keeping GODS comman­dements.

Vse. 3 Let this moue vs then to haue fellowship onely with the godly, and those that feare God, that so wee may walke vprightly before God, inof­fensiuely [Page 303] before men, so plea­sing God. Salomon saith, Hee that walketh with wise men, shall be wise, Prou. 13. 20. Oh, that we could truely say with Da­uid, (and in truth, so it should be) I am a companion of all them that feare thee, O Lord, and keepe thy commandements, Psal. 119. 63. All my delight is in the Saints that are in the earth, and vpon such as excell in ver­tue, Psal. 16. 3. In the godly mans eyes a vile person is contem­ned, but he honeureth them that feare the Lord, Psal. 15. 4. The righteous (saith Dauid,) shall resort vnto my company, Psal. 142. 9. Reade and obserue diligently, Psal. 101. wherein is set downe the true rule of a Christian mans walke, neces­sary for all sorts and degrees, high and low, rich and poore; for Kings and Princes, for Ministers, Magistrates, Pa­rents, and Masters of families, [Page 304] one with another; shewing the manner of walking, the resolution against wicked men and their workes, and the choise onely of the faith­full and godly; And that all this may the better be practi­sed of vs, we must be carnest in prayer with our God, say­ing with the Psalmist, Incline not my heart to any euill thing, to practise wicked workes, with men that worke iniquitie, &c. Psal. 141. 4. for they purpose to ouerthrow my goings, Psalme 140. 4. Cause mee therefore O Lord, to know the way, wherein I should walke, Psal. 143. 8. and let me euer escape such wic­ked men, Psal. 141. 10.

Haue no fellowship, &c. Now I come to handle these words more particularly, and to shew, how many wares a man may bee said to haue fellow­ship, and to communicate with the sinnes of others [Page 305] called here works of darknes. And wee must know, that euill workes are of two sorts. 1. Such as are common to all sorts. 2. Such as are more proper to this or that sort, degree or calling. The first are two-fold. 1. Such as goe before the thing to bee committed. 2. Such as fol­low after the sinne is commit­ted. Before, a man may bee said to communicate, and to haue felowship, and to bee accessary to the sinnes of o­thers, diuers wayes.

1 First, by prouocation; as when one shall prouoke another vnto sinne, though hee that is pouoked, is guilty of the act of sinning, and commit­teth the sin personally, yet he who prouoked him to that sinne, is guilty also, as being accessary to his brothers sin, and hee hath fellowship with [Page 306] him in his sinne, and it is as much as if hee had commit­ted the sinne in his owne per­son, both in regard of the sinne it selfe, and the punish­ment due vnto that sinne. This prouoking of others to sinne, may bee done two wayes. 1. By incensing, vr­ging, stirring vp, or compel­ling men to sinne. 2. by en­tising, or alluring others vn­to sinne: and both these may be done two wayes. 1. By word, 2. By deede: when a man either by word or deed, shall excite, stirre vp, and draw on others to euill, as vniust anger, wrath, reuenge, hatred, discontentment, dis­couragement, drunkennesse, whoredome, and the like. First, I say, men prouoke o­thers to sinne by incensing, or stirring them vp to sinne; as Iezebel did Ahab, killing Naboth for his vineyard: [Page 307] There was none like vnto Ahab, who sold himselfe to worke wic­kednesse in the sight of the Lord; whom Iezebel his wife stirred vp, 1. King. 21. 25. Thus did wicked Amnon rauish his sister Tamar; for hee being stronger than shee, forced her, and lay with her. 2. Sam. 13. 14. This is a sinne in many parents, forbidden by Saint Paul, Fa­thers; prouoke not your children to wrath, least they bee discou­raged. Coloss. 3. 21. Now pa­rents may be said to prouoke their children to wrath, three wayes. 1. by vniust, wicked, and vnreasonable commands. 2. By contumelious words, rating, and reuiling them, and miscal­ling them. 3. By extreame se­uerity, and rigorous dealing, in their striking and beating of them excessiuely in their mad moode, and rage, without all reason. It was the sinne of Saul against his sonne Iona­than. [Page 308] First, he commanded him to bring vnto him innocent Da­uid, that he might kill him. Se­condly, hee miscalled him, and reuiled him, calling him the Sonne of a peruerse, rebellious woman. Thirdly, he cast a iaue­lin at him, to smite him, with purpose to kill him; thus Iona­than arose from the Table in fierce anger, &c. 1 Sam. 20. from Verse 30. to the end of 33. But most common is this sinne amongst drun­kards, and such as delight in drunken fellowship, who stirre vp, and compell men to be drunke, or else will offer violence to their persons, whereupon it comes to passe, that many not onely hazard, but loose their liues in this case.

2 The second way of prouo­king others vnto sinne, is by inticing and alluring others vnto [Page 309] sinne. This is made a note of a wicked man, Sinners doe en­tice &c. at large, Prou. 1. from 10. to 15. This appeareth nota­bly in the description of the Harlot, Prou. 7. through the whole Chapter; where wee may see, how the Whore, in the attyre of an Harlot, and subtilty of heart, in the twilight, in the euening, in a blacke and darke night, met among the sim­ple ones, a Youth voide of vnder­standing; So she caught him and kissed him, and with an impu­dent face, said vnto him (inti­cing him as there followeth) I haue done thus and thus, and I haue this and that at home, my bed is brauely bedeckt, my hus­band is from home; come, let vs take our fill of loue till morning, let vs solace our selues with loues, from the 6. Verse, to the 21. Now marke what fol­lowes; With much faire speech, shee caused him to yeeld, with [Page 310] the flatterings of her lips she for­ced him, Verse 21. thus by in­ticing him, she prouoked him to sinne; And this is a com­mon sinne at this day, in all such as delight in Whoorish company, and drunken fel­lowship, if they cannot com­pell them to sinne, they will by one meanes or other, al­lure and intise them to sinne; It is the brand which Salomon setteth vpon the wicked; A violent man entifeth his neigh­bour, and leadeth him into the way that is not good, Prou. 16. 29. And this bee said of the first way of hauing fellowship with others in sinne, viz. by prouocation.

Vse. Teaching all those that haue bin guilty in any of these waies, to repent, to bewaile their miserable and wretched estate hereby, as being in it selfe accursed of God, and to [Page 311] resolue fully to leaue and for­sake such vngodly courses, lest the wrath of God smoake against such people, and there be none to quench it; for cer­tainely, for such things sake the wrath of God commeth vpon such. Againe, this must teach all to hate these courses; and instead of prouoking to euill, to draw on others vnto good, according to our seuerall pla­ces and callings, and charges committed to vs; as Magi­strates their Subiects, Mini­sters their People, Parents their Children, Masters their Seruants, one neighbour an­other; to labour with them, by exhortation, by perswasi­on, to intice them, to vrge them vnto good duties, as Paul saith. Let vs hold fast the profession of our faith without wauering, and let vs consider one another, to prouoke vnto loue, and all other good workes, [Page 312] Heb. 10. 23. 24. The neglect of this, is the cause why sinne doth so much abound, and grow so rise.

2 Secondly, a man may haue fellowship with others in sin, by consent; as if a man seeth and knoweth another to commit a sinne actually, and yet hee himselfe doth not commit it in his owne per­son, yet because hee consen­teth to the doing of it, hee is guilty, and becomes accessa­ry vnto the other in this sin. And this is another note of a wicked man, who knowing the iudgement of God (that they which doe commit such things, are worthy of death) not onely doe the same, but take pleasure and consent with them that doe them, Rom. 1. 32. So God re­prooueth the wicked; When thou sawest a theefe, thou con­sentedst vnto him, &c. Psal. 50. 18. This consenting to finne, [Page 313] is nothing else but an appro­bation, or allowing of sinne, without either contradicting the sinner, or any griefe or sorrow for the sinne. Saint Paul complaines of the Co­rinthians for this, and checks them, that they were puffed vp, and had not rather mourned for the fact of the incestuous man, 1 Cor. 5. 1. 2. This consent is either 1. Secret, 2. Open. Secret in the heart and mind; Open either in word or deed; and whosoeuer consenteth but in heart, becommeth ac­cessary to the sinne, much more when he doth it open­ly in word, or deed, or both. Thus the Iewes consented vnto the death of Christ, say­ing, Let him be crucified, Math. 27. 22. 23. So whereas, Ioab slew Abner, smiting him vnder the fift ribbe, that hee died, 2 Sam. 3. 27. Yet Abishai, Io­abs brother, is said also to stay [Page 314] Abner, Verse 30. which must be meant in regard of consen­ting with Ioab concerning his death. So Saul was con­senting to the death of Steuen, partly in word, partly in deed, in stoning of Steuen. And Saul consented vnto his death, Acts 8. 1. that is, hee did ap­prooue and allow of his death; and thus all these had fellowship with workes of darkenesse.

Vse. Take heede then, how a­ny doe giue their consent vn­to any wickednesse, thinking they may very well excuse themselues, because they did not personally commit the sinne; wee see that the very consent, makes guilty, As vn­godly talke drawes a man in­to sinne, so vngodly silence holds a man in sinne; and God complaineth of the wic­ked, that saw the theefe, and [Page 315] consented with him, Psal. 50. Let vs therefore take vp the counsell of Salomon, My Sonne, if sinners entise, Consent thou not, &c. at large, Prou. 1. 10. &c. Consent not, either with sinners, or their sinnes; if thou doest, remember the iudgement of God, and his wrath hangs ouer thy head, and thou must looke for eter­nall death, Rom. 1. 32. Our consent must be only in good things, and with good men; as Paul saith, I consent vnto the Law of God that it is good, Rom. 7. and if at any time we are ouertaken in any sinne, wee must say, as Paul, That which I doe, I allow not. Rom. 7. 15. our consent and approbation must be onely of things more excellent, Philip. 1. 10.

3 Thirdly, a man may bee accessary to other mens sins, by giuing euill counsell. Thus was Herodias mother acces­sary [Page 316] to the murthering of Iohn, though Herod beheaded him: for Herodias being before instructed of her mother, said: Giue mee here Iohn Baptists head in a charger, Math 14. 3. to 11. Thus bad counsell was a meanes of his death. Thus was Ionadab accessarie to the incestuous rape of Ammon; Ammon indeed lay with his own sister, hee personally committed the sinne, for he forced her; and when hee had committed the fact, hee hated her more than before he loued her; but all this was by the euill counsaile of that wicked and subtill man Iona­dab, who counsailed him to faine himselfe sicke, and when Dauid his Father should come to see him, Ammon should desire of the King, that Tamar his sister should dresse him meate, that so by that, his lust might be fulfil­led: The King granting his de­sire, Ammon tooke his opportu­nity, [Page 317] forced her, and lay with her; at large, 2 Sam. 13. This gi­ting of bad counsell, is when one man perswadeth ano­ther vnto sinne; and it is a great cause of much euill in the world; By this came the fall of our first Parents, for Sathan perswaded Eue, and Eue her husband, Gen. 3. 4. 6. And thus by this bad coun­sell, were the high Priests and Rulers accessary to the crucisy­ing of Christ, because they per­swaded the people to aske Barra­bas (a murtherer and a robber, Acts 3. 14. Iohn 18. 40.) and to destory Iesus, Math. 27. 1. and 20. And thus it is true, whosoeuer giue bad coun­sell, and perswade others vn­to sinne, are accessary vnto, and haue fellowship with them in their sinnes.

Vse. This may instruct vs two waies; both for giuing bad [Page 318] counsell, and for giuing care­to, and receiuing bad coun­sell; Not to giue any, for by this meanes, we become par­takers of other mens sinnes; but let our counsels and per­swasions be to good, and for good ends; A wholesome tongue is a tree of life, but per­uersenesse therein is a breach in the spirit, Prou. 15. 4. To the counsellors of peace is ioy, Prou. 12. 20. The tongue of the wise, vseth knowledge aright, but the mouth of fooles poureth out foo­lishnesse. The lips of the wise, disperse knowledge, Prou. 15. 2. 7. But a man of wicked deui­ces God will condemne, Prou. 12. 2. The mouth of the foolish is neere destruction, Prou. 10. 14. But in the lips of him that hath vnderstanding, wisedome is found; The lips of the righte­ous feede many. The mouth of the iust bringeth foorth wise­dome, Prou. 10. 13. 21. 31. [Page 319] All which shewes how wee ought to be so farre from gi­uing bad counsell, as all our speech should be sa [...]ou [...]y, grati­ous, tending to Gods glory, and the edification of our brethren, as Ephes. 4. 29. Colos. 46.

Againe, seeing bad Coun­sell is the cause of so much mischiefe, wee must be care­full how wee giue any eare vnto it, following the coun­sell of Salomon, Goe from the presence of a foolish man, when thou perceiuest not in him the lips of knowledge, Prou. 14. 7. Cease my sonne to heare the in­struction that causeth to crre from the words of knowledge, Prou. 19. 27. Neither desire thou to be among such euill men, Prou. 24. 1. O my soule, come not thou into their secret; vnto their assembly bee not thou vni­ted, Gen. 49. 6.

4 Fourthly, a man is said to haue fellowship with other [Page 320] mens sinnes, by giuing euill ex­ample, offence, and scandall; This euill example appeareth in the practise of any one sin, knowne to others; The pro­fession of Christ, and true re­ligion is called a way, and the giuing of offence is a stum­bling-blocke laid in this way, to cause others to fall; yea, such a man doth in what him ly­eth, destroy the soule of his bro­ther, for whom Christ died, 1 Cor. 8. 9. 10. 11. The case of such men must needes bee dangerous; for they are not onely guilty, and accessarie vnto the sinnes of others, but are the occasions of many falls in others; and the greater is this sinne, because it is a sinne and a cause of sinne; In this regard, giuing ill exam­ple, is compared to wilde­fire, which inflameth all pla­ces whereon it lighteth; and I may truely say, as many are [Page 321] drawne to sinne by bad ex­ample, as by any occasion gi­uen whatsoeuer; What fashi­on can bee inuented, but it is presently followed of the most? what foolish, and gaw­ish attire can be worne, but forthwith it is generally recei­ued? What villanous, ri­bauld or bawdy and beastly song inuented, but presently learned, euen of young chil­dren? Thus euill example ma­keth maketh others to offend, 1 Cor. 8. 13. and therefore all that giue it, must needes haue fellowship with the sinnes of those, who take offence and occasion to fall, by their ex­ample, and offence giuen.

Vse. Take heede therefore that we walk circumspectly, not as fooles, but as wise, redeeming the time, because the daies are euill, Ephes. 5. 15. 16. that is, full of euill men, and manifold occasions [Page 322] to sinne. Let our light there­fore, of an holy example, so shine before men, that they may see our good workes, and glorifie our Fa­ther which is in heauen, Math. 5. 16. Hauing our conuersation honest among the Gentiles, that whereas they speake against you as euill-doers, they may by your good workes which they shall be­hold, glorifie God in the day of visitation, 1 Pet. 2. 11. But take heede that we become not a stumbling blocke to those which are weake, 1 Cor. 8. 9. Giue no offence, neither to the Iewes, nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32. It is im­possible, but offences will come, but wee vnto him, through whom they come, Math. 18. 7. and Luke 17. 1.

Hitherto I haue shewed how many waies a man may haue fellowship with others before hand; now I come to set downe how a man may [Page 323] communicate with the sinnes of others, after the sinne is committed, and this may be diuersly;

1 First, by vngodly silence; this is as common a way, whereby men haue fellow­ship with sinnes of others, as any of the former; and it is, when men will keep [...] silence, when they may, and ought to reprooue sinne; That wee ought to reprooue sinne, is plaine, Leuit. 19. 17. Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke thy neighbour, and not suffer sinne vpon him. Whence wee may see, that when men see others to sinne, and will not speake to them, to tell them of it, and reprooue them for it, they suf­fer their neighbour to lye in his sinne, and his sinne to re­maine vpon him; and what is this else but to haue fellow­ship with him in his sinne? [Page 324] This is a sinne common to the most, which is the cause that so many liue in sinne without reformation, Vngod­ly silence holdeth men in sin; but thus it is, men are right of Cames disposition, they thinke they haue no keepe of their brethren, Gen. 4. 9. They see and heare them sinne custo­marily, Parents their Chil­dren, Masters their Seruants, one neighbour another, and yet neuer finde any fault, nor once reprehend them, either for feare, fauour, or affection; but let all such know, how­soeuer they make a light ac­count of this, yet if they will not speake, when they may and ought, they are accessary to their sinnes, whom they suffer to goe so vnreprooued. God speaking of the Prophet, tells him, that hee hath set him a watchman ouer the house of Israell, Therefore heare thou the [Page 325] word at my mouth, and giue them warning from mee; if thou giuest him not warning, nor spea­kest to warne the wicked from his wicked way to saue his life, the same wicked man shall die in his iniquitie, but his bloud will I require at hine hand, Ezek 3. 17. 18. Where we see, that when we keepe silence, when God would haue vs speake, wee are not onely guilty of the sinnes of others, but of their punishments also. Qui tacet, consentire videtur.

Vse. Let this teach all men in their seuerall places and cal­lings, both publique and pri­uate, to reprooue sinne both in our selues, and others, but first in our selues, then in o­thers; Let it not grieue vs to speake in. Gods cause, but plainely to rebuke our neighbour, and not suffer him to sinne; thus we shall discharge our soules; [Page 326] and most of all this con­cernes Gods Ministers, of whom God speaketh, Cry a­loud and spare not, tell the peo­ple of their transgressions, and the house of Iacob their sinnes. Esay 58. 1. Again, speaking of Ministers, saith God, I haue set watchmen vpon thy walles, O Ierusalem, which shall neuer hold their peace day nor night; Yee that make mention of the Lord, keepe not silence. Esay 62. 6. But I onely name this, as hauing occasion to speake more largely of it afterward.

2 Secondly; This fellow­ship and communion with sinnes of others, after the sin is committed, is, by smoothing vp men in their sinnes; backing them, and incouraging them in their sinnes; and this is done, first, by defending, and iustifying them in their sinne; Secondly, by extenuating [Page 327] their sinne, and making it lesse than it is; Thirdly, by ex­cusing their sinne. All these wayes are common, where­by men communicate with the sinnes of others; For, what sinne so vile and odious, but hath some backe friend to maintaine it? what person so vile, but hath some patron to defend him? yea, what wic­kednes or villanie can a man now a-dayes commit, but hee shall haue some or other to countenance it? either to iustifie the partie that doth it, soothing him and applauding him in his villanie, making him beleeue there is no such danger in it, as men account of it; or else they will make them beleeue that the sinne is not so great as Ministers teach it is, or else they will make it no sinne at all; This is the common sinne of this age, and the occasion of ma­ny [Page 328] sinnes, and foule impie­ties in the world, to soothe vp others in their sinnes and wickednesse; Thus the de­uill soothed vp our first pa­rents, making them beleeue, that they should not die, though they eate of the forbidden fruit. Gen. 3. It was the prophane­nesse of the wicked prophets, whom God neuer sent, They say still vnto them that despise God. The Lord hath said, yee shall haue peace, and they say vnto euery one that walketh af­ter the imagination of his owne heart, No euill shall come vp­on you. Ierem. 23. 17. Thus is drunkennesse maintai­ned, vnder the terme of good fellowship; fornication is but a veniall sinne, they say, and a tricke of youth; coue­tousnes is but good husband­rie to prouide for him and his; diuers weights and false ballance, are counted but [Page 329] lawfull gaine; no conscience made of swearing, it's a mat­ter of nothing; and the like: Whereas the Apostle telleth vs plainely, that for these things sake, the wrath of God commeth vpon the children of disobedience. Ephes. 5. 6. But this the wicked beleeue not; and therefore they make but a mocke of it, and sooth vp themselues and others in these and the like sinnes, moc­king and scoffing with those wic­ked ones, saying, Where is the promise of his comming? 2. Pet. 3. 4. Therefore, they make a couenant with hell and death, perswading themselues, that the ouerflowing scourge shall neuer come neere them. Esay 28. 15. This is to flatter our selues and others in sinne.

Vse. Take heede then how any doe soothe vp any in their wicked courses, or iustifie any [Page 330] in their wicked courses, or iustifie any in their wicked­nes; for it maketh a man not only accessary to their sinnes, as hath been shewed, but also accursed; Hee that iustifieth the wicked, and hee that con­demneth the iust, euen they both are abomination to the Lord. Prou. 17. 15. Hee that saith vnto the wicked, Thou art righ­teous, him shall the people curse; nations shall abhorre him. Prou. 24. 24. The Lord himselfe will not iustifie a wicked man. Exod. 23. 7. Woe then to him that iustifieth the wicked, &c. Esay 5. 22, 23. Woe vnto them that call euill good, and good euil; that put darkenesse for light and light for darkenesse; that put bitter for sweete, and sweete for bitter. Esay 5. 20.

3 Thirdly; Men are accessa­ry to other mens sinnes, after the sinne committed, by Con­niuence, [Page 331] winking at sinne; either by seeing, and not seeing; or else, by seeing, and not cor­recting: Thus was Eli acces­sary vnto his sonnes wicked­nesse; The sonnes of Eli, were the sonnes of Belial (all for the belly; for so, when Eli thought Han­nah had been drunken, when she prayed to the Lord, she answered him, Count not thine handmayd for a daughter of Belial, 1. Sam. 1. 13, 14, 25, 16.) The sonnes of Eli knew not the Lord; They abused the sacrifice and offering which God commaunded in his habitation; The sinne of the yong men was very great before the Lord; for men abhorred the of­fering of the Lord; They lay with the women assembled at the doore of the tabernacle of the congre­gation: These were their sins; But how did old Eli behaue himselfe when he heard of it? Hee said vnto them, why doe yee such things? for I heare of your [Page 332] euill dealings, by all this people; Nay my sonnes, for it is no good report that I heare: yee make the Lords people to transgresse. 1. Sam. 2. at large. But was not this well done in Eli, thus to reprooue his sonnes? Indeed the wordes were good in themselues; but his reproofe was weake, cold, and partiall; hee honoured his sonnes aboue God. 1. Sam. 2. 29. God threat­ned him and his sonnes in the verses following. And hee iudged the house of Eli for euer, for the iniquity which hee knew, because his sonnes made themselues vile, and hee restrai­ned them not. 1. Sam. 3. 13. Here was the sinne of Conni­uence; he saw and knew their sinnes, but did not correct them, he did not frowne on them, he did not curbe them, and vse his fatherly authority to reclaime them, and to re­straine them from their wic­kednesse, [Page 333] but in a weake, par­tiall, and silly manner, said, Nay my sonnes, it is no good re­port I heare, &c. Wherefore according to the word of the Lord, It came to passe, that his two sons, Hophni & Phinehas were slaine, and old Eli their fa­ther fell downe from a seat back­ward, and his necke brake, and hee died. 1. Sam. 4. 11, 18.

Vse. O let this fearefull exam­ple admonish and forewarne all men to take heede, how they doe winke at others faults, to beare with them, ei­ther for feare, fauour, or affe­ction, though they bee neuer so deare vnto vs; Let parents in particular take speciall no­tice of this, not to honour their children aboue God; which they doe, when as they doe not restraine their chil­dren from wickednes; when it lieth in their power to doe [Page 334] it, and they may, and ought to doe it; yea, they despise God, if they doe not; So saith God. 1 Sam. 2. 30. They that honor me (speaking of Eli and his house) I will honor; and they that despise mee, shall bee light­ly esteemed. It is a common saying, Winke at small faults; and Salomon saith, It is the glo­ry of a man, to passe by an offence. True it may bee sometime a­mong men, in regard of some small wrongs, and personall offences betweene man and man; but no sinne against God must bee winked at, or bee dis­pensed with, though neuer so small; for as by Conniuence we are accessary, so wee procure iudgement.

4 Fourthly; By praysing and Commending those that sinne. This is a common sinne, and as it makes men accessary, so it is a great meanes to main­taine [Page 335] and vphold men in sinne, and to countenance them in their wicked courses; such men may make a shew of loue, and seeme very fer­uent, yet indeede they are but counterfeit; fawning, flat­tering; like the Iuie tree, which compasses, and clings about the Oake, not for any loue he beares vnto him; but to sucke out his iuyce and sappe; so by this commen­ding of men in sinning, ma­ny are vtterly vndone, as it appeares commonly amongst drunkards, and such as de­light in drunken fellowship, who being applauded for good fellowes, spend all they haue, and bring themselues and theirs to beggery; Thus they will bee drunke, because they haue those that will commend them for it: This is a true note of the wicked man, either to commend, or [Page 336] to bee commended in this kinde; A wicked man com­mends men that are euil spea­king well of them. As the co­uetous man, hee will bee co­uetous, because others com­mend him for a good hus­band; and Salomon saith, The wicked speaketh well of the couetous, whom God abhorreth. Psalm. 10. 3. Againe, it is a signe of a wicked man to bee commended of the wicked; The world loues his owne. Iohn 15. 19. and, Woe bee vnto you, when all men praise you. Luk. 6. 26. (that is, if Christ com­mend you not; for Christ may condemne vs, when men may commend vs and speake well of vs) for so did their fathers the false prophets; And in this sence, I take it, may that bee vnderstood; Hee that blesseth his friend with a lowd voyce, rising early in the morning, it shall bee counted a [Page 337] curse to him. Prou. 27. 14. It is a signe of an hatefull dissembling and deceitfull man; howsoeuer he may pretend loue, to com­mend a man in euill.

Vse. Take vp therefore Salomons counsell; When hee speaketh faire, beleeue him not, for there are seauen, id est, many abomi­nations in his heart. Prou. 26. 25. Wee must not giue eare to the wicked, but rather contend with him, by stri­uing against his temptati­ons, as being nets spread for our feete; remembring al­wayes what Salomon saith, di­stinguishing the godly from the wicked; They that forsake the Law, praise the wicked; but such as keepe the Law contend with them. Prou. 28. 4. Let this mooue vs all, as to bee carefull to giue no counte­nance to such as wee know to bee wicked, and hypocritical, to giue no credence to them, [Page 338] so to take heede of praising the wicked, knowing what Salomon saith, An hypocrite with his mouth destroyeth his neighbour. Prou. 11. 9.

5 Fiftly; By a carelesse neg­lect, and omission of that good which wee may, and ought to doe. This makes men acces­sary; Wee are not onely to obserue the Commaunde­ments in our selues, but to preserue them in others, by vsing all good meanes: As for example; Thou shalt not kill; there wee are enioyned, so farre as our ability serues, and our calling will permit, to preserue the life of our neighbour; If thou forbeare to deliuer those that be ready to be slaine, If thou sayest, Behold, we knew it not, doth not hee that pondereth the heart, consider it? doth not hee know it? &c. Pro. 24. 11, 12. When Saul had [Page 339] made a rash vow, that none should taste of any thing till eue­ning, Ionathan hauing tasted a little hony, Saul would haue slaine him, but the people rescu­ed him. 1. Sam. 14. Ionathan againe rescued Dauid from his father Saul. 1. Sam. 19. Oba­diah hid an hundred by fifties in a caue; We ought to lay downe our life for the brethren. 1. Iohn 3. 15. namely in time of per­secution, and case of necessi­ty. Hence we may note then, that Pilate was guilty of mur­ther, though hee washed his hands, because hee did not de­fend our Sauiour Christ against the Iewes: So all that preserue not life when they may, it is all one as if they kill a man, they become accessary to the murther; and so of the like.

In a word, as a man may be accessary, & haue fellowship, both before and after the sinne, as formerly hath been [Page 340] shewen, so in the act of sinning, viz. by coopera­tion; either by beeing co­partners in the same fact do­ing, or by doing the same thing which we see others to doe; Wicked men are described to bee doers of the same things, and to take pleasure in those that doe them. Rom. 1. 32. And yet many times you shall see those to iudge and condemne others, when as they them­selues doe the same things. But what saith Paul? There­fore thou art inex cusable, O man, whosoeuer thou art that indgest: for wherein thou iudg­est another, thou condemnest thy selfe, for thou that iudgest doest the same things: But wee are sure, that the iudgement of God is according to trueth, a­gainst such as commit such things; And thinkest thou this, O man that iudgest them which doe such things, and doest the [Page 341] same, that thou shalt escape the iudgement of God? Rom. 2. 1, 2, 3. And thus much of the common meanes, whereby all sorts of men may become accessary to the sinnes of o­thers.

Haue no fellowship, &c.] Now of the means which are more proper and peculiar to some sorts of men, whereby they become accessary to o­ther mens sinnes: Of these briefly.

1 First, for the Magistrate: The Magistrate is accessary three wayes; first, by setting forth wicked decrees: second­ly, by vnlawfull commaunde­ments: thirdly, by permission. First, by Decrees; as Nebuchad­nezzar was accessary to the people worshipping the gol­den image which hee had set vp; because hee made a Decree, that all should doe so, and who-so [Page 342] refused, should bee cast into a burning fiery furnace. Dan. 3. 10. Thus Ieroboam made Is­rael to sinne. 1. King. 14. 16. But what saith God by his Prophet? Woe bee to them that decree vnrighteous decrees, and that write grieuousnesse, which they haue prescribed, &c. Esay 10. 1, 2, 3, 4.

2 Secondly, by Commaundement; as lezabel commaundes Naboth to be staine. 1. King. 21. Thus Dauid is said to kill Ʋ ­riah, Dauid in his owne person did not kill him, but he comman­ded him to be killed by the sword of the Ammonites. 2. Sam. 11.

3 Thirdly, by Permission; by suffering euill, and wicked men to go vnpunished, when as they may and ought to re­forme euill: thus in not pu­nishing vice, and malefactors, as murderers, and the like, they become guilty of the sin of the malefactor, and cause [Page 343] others to commit the same or the like; Magistrates are here to remember, that they must not beare the sword in vaine. Rom. 13. The Magistrate is to cut off by death, such ma­lefactors as haue committed capitall offences, as murder, &c. Who so sheddeth mans bloud, by man shall his bloud bee shed. Gen. 9. 6. that is, by the Ma­gistrate, who is not the au­thour of his death, for that is GOD, but an instrument of God, whose iudgement he vseth; A Magistrate may not exempt a man from punish­ment at his pleasure, vnlesse he himselfe will sinne against God, as the Prophet told the King Ahab; Because thou hast let goe out of thine hand (saith the Lord) a man whom I ap­pointed to vtter destruction, therefore thy life shall goe for his life. 1. King. 20. 42.

Thus Ministers are acces­sary [Page 344] to the peoples sinnes, ei­ther by not giuing them war­ning, or not reprouing them of sinne, or shewing a bad ex­ample, and liuing a wicked life, by which they doe more hurt, than good by doctrine. And thus are all Superiours accessary to the sinnes of In­feriours, as Parents to their Children, Masters to their Seruants, some of those waies formerly named.

THE FIFTH SERMON, being the Second vpon these WORDS.

HItherto, out of these words, I haue spoken on­ly of the Dehor­tation it selfe; in these words, Haue no fellowship, &c. Now I am to handle the reasons of the Dehortation, shewing why we must not communi­cate [Page 346] with the sinnes of others; The reasons are two; first, be­cause all sinnes are workes of darkenesse: secondly, because they are vnfruitfull. But before I come to the particular handling of these Reasons; sundrie questions or doubts are to be resolued, and answe­red, both for the more clea­ring of the Text, and the bet­ter finishing of the Dehorta­tion, as followeth.

Quest. 1 Whether wee may keepe company, or haue any socie­ty with wicked and obstinate sinners? or at all communi­cate, and haue fellowship with their persons, though not their sinnes?

Answ. All company-keeping, so­ciety, and fellowship with wicked men themselues, is not simply and absolutely forbidden, but onely the pri­uate [Page 347] and speciall familiaritie with them; and so must all places of Scripture forbid­ding fellowship with them, be vnderstood of priuate and familiar conuersing I say, it is not simply forbidden; first, because there is no such abso­lute precept against it, extant in holy Scripture; secondly, Paul saith, as leauing it free, 1 Cor. 10. 27. If any man that belieues not, bid you to a feast, and you be disposed to goe, whatsoe­uer is set before you, eate, asking no question for conscience sake; thirdly, if we would shun the company and society of all wicked men, then wee must goe out of this world, 1 Cor. 5. 10. Againe, If any brother hath a wife that belieueth not, and shee be pleased to dwell with him, let him not put her away; And the woman which hath an husband, that belieueth not, if hee be plea­sed to dwell with her, let her not [Page 348] leaue him, 1 Cor. 7. 12. 13. Lot conuersed with the wic­ked Sodomites, Christ with Publicans and sinners: There­fore all society of wicked men themselues is not simply and absolutely forbidden, but pri­uate and familiar fellowship, 1 Corinth. 5. 9. 10. 11. marke the place.

Quest. 2 But may we any way keep company with them, which wee know to be darkenesse, and notoriously wicked?

Answ. In foure cases we may not at all; First, if wee be infected by them, and communicate with their workes; Euill socie­ties corrupt good manners, 1 Cor. 15. and God forbad the Israelites to marry with the Gen­tiles, or to haue any familiar commerce with them, lest they should bee infected by them; Secondly, if the wicked by [Page 349] our keeping them company, and seeing vs not to shunne them, should be confirmed, and more hardened in their sinnes; Christ commandeth vs in this case, that rather ob­stinate sinners should bee vnto vs as Heathen and Publicans, Math. 18. 17. that is, account him as an heretique, or ex­communicate, or one not be­longing to the Church. Thirdly, if the weake in faith, are by our keeping them company offended; We must not abuse our Christian liber­tie in the smallest things, whereby our weake brother may be offended; Take heed, 1 Cor. 8. 9. 10. 11. lest by any meanes, this libertie of yours be­come a stumbling blocke to them that are weake; for if any man see thee which hast knowledge, sit at meate in the idols Temple, shall not the conscience of him which is weake be imboldened to [Page 350] eate those things which are offe­red to Idols, &c. much more then will a weake brother be offended to see vs conuerse with wicked men familiarly. Fourthly, if by our company. keeping; the Gospell be euill spoken of, and the name of God blasphemed, wee must altogether abstaine; Paul saith, All things must be done to Gods glory, 1 Cor. 10. 31. But through such the name of God is blasphemed, Rom. 2. 24.

Quest. 3 How farre forth may wee keepe company with wicked men, or haue commerce with them? or wee may not?

Answ. Wicked men are to bee considered, as, first, members of some Common-wealth; and so we may conuerse with them in bargaining, buying, and selling, &c. Secondly, as members of some ciuill socie­ty, [Page 351] as City, &c. and thus we are to maintaine out­ward peace with them; and shew outward courtesie vnto them, so farre forth, as it may stand with faith and a good conscience, and with the ho­nour of God, and the good of Gods Church. So must we vnderstand, Rom. 12. 18. Tit. 3. 2. 3. Thirdly, consider them as dwellers in the Church, and members of some particular Church by toleration; and so wee may liue with them, and not sepa­rate from the Church, neither from the Word nor Sacra­ments; Christ liued with them and communicated in their Sacraments and seruice of the Temple, though many of them were notorious both for life and doctrine; yet wee must bee grieued with Lot at their abhominations; and haue no priuate and speciall [Page 352] familiaritie with them, for this is a meanes to counte­nance them, and incourage them in their sinnes.

Quest. 4 But may wee not in some case, haue priuate and famili­ar fellowship with such?

Answ. Yes, in two respects; first, if the law of nature requires it; secondly, or meere and true necessitie. First, if wee are bound by the law of nature, as Parents and Children, Hus­band and Wife, Master and Seruant; in this case wee may and ought to liue and dwell with them, though they are euill, as if he should be excom­municate; the wife must per­forme the dutie of a wife, the childe, the dutie of a childe, &c. for such diuine ordinan­ces, abolish not, but establish ciuill societies. But if any of these being euill, should goe [Page 353] about to draw vs away from Christ, and to seduce vs, then, Parents, Wife: and Children are to be forsaken, rather then Christ; who saith, Hee that loueth Father or Mother more than mee, is not worthy of mee; and hee that loueth Sonne or Daughter, more then mee, is not worthy of mee. Math. 10. 37. Secondly, if we are tied by meere necessitie; as, if hee that is wicked, cannot liue without thee, nor thou with­out him, as suppose thy father or brother, &c. Iacob, when hee could not conueniently liue else-where, came with his Children into Egypt, and li­ued among the Idolatrous people for necessitie; but hee communicated not with the impieties of the Egyptians, nei­ther must we be drawne here­by to communicate with the workes of wicked men; yea, we should rather famish, and [Page 354] starue, and suffer any kinde of death than to deny Christ, and communicate with vn­godly workes; Christ saith, He that loueth his life more tha [...] mee, is not worthy of mee; and he that hateth not his owne life, cannot bee my Disciple, Luke 14. 26.

In a word, when wee haue an intent and desire to re­claime the wicked from their wickednesse, to be a meanes of their conuersion, to winne them, and draw them to God, by godly conference, or to performe the duties of ciuill societie; and if after once or twice admonition they will not be reformed, then reiect them, Tit. 3. 10. Thus, all these waies we may conuerse with men themselues; but onely so long as it stands with a good conscience, & Christ not forsaken; for this is an e­uerlasting precept, that wee [Page 355] must loue Christ aboue all, and not communicate with workes of darkenesse.

Concerning the persons Quest. 5 of the wicked, wherein wee may, and may not haue fel­lowship with them, wee haue heard: Now concerning their workes; Whether then is it lawfull for any Christian, that is a beleeuer, to haue fellow­ship with any worke of dark­nesse?

Answ. No, in no case; the Text doth absolutely forbid it; not onely communion with vn­fruitfull workes, but much more with pernitious and hurtfull workes; it is neither beseeming a Christian who is light, nor God himselfe, in whom hee is made light, nay, it cannot be, that a béleeuing. Christian should communi­cate with such workes; for, [Page 356] what fellowship hath light with darkenesse? 1 Cor. 6. wee can­not bee partakers of the Lords Table, and the Table of Diuels, 1 Cor. 10. 21. Be not partaker of other mens sinnes, 1 Tim. 5. 22. Now the workes of the wicked, are either such as are properly their owne, which in themselues are simply euil, and voide of all respect of good, as drunkennesse, whooredome, adultery, ido­latrie, and the like; and with these we must in no case com­municate, haue nothing to doe with them; Againe, there are some workes, which God worketh in them, as to build Hospitals, to sustaine the poore, to bring vp children, to fight against the common enemy, and such like ciuill and politicall workes; and with these workes wee may communicate, as they are good workes in them; what­soeuer [Page 357] therfore is not of God, that is, which is not allowed by the word of God, we must not communicate with it, for it is of men, not of God, it is of darkenesse, not of light; it is not of faith, because it wants the word, and there­fore it is sinne; But what need I to wade further in this asser­tion, seeing the Text is so plaine? Haue no fellowship with vnfruitfull workes of darkenesse.

Obiect. 1 But Naaman went into the house of Rimmon, an idola­trous place; and said; The Lord pardon mee in this thing, that when my Master goeth into the house of Rimmon to worship there and be leaneth on my hand, and I bow my selfe there in the house of Rimmon, when I bowe downe my selfe in the house of Rimmon, the Lord pardon thy seruant in this thing; And the Prophet said vnto him, Goe [Page 358] in peace, 2 King. 5. 18. 19. Therefore it seemes the Pro­phet graunted him leaue to worship in the idolatrous Temple, and so to haue fel­lowship with idolatrie, [...] worke of darkenesse.

Answ. This bowing of Naaman in the house of Rimmon, was not religious, by way of ado­ration of the Idoll; as some haue thought, and condem­ned it as a sinne in Naaman, and say that Naaman knew it to be a sinne, and therefore craued pardon, if he did bow; Neither did the Propher graunt him leaue to bow [...] there, but onely by that forme of speech, promised to pray to God to defend him, that he should not fall, and if he [...] did fall, to forgiue him; as some others affirme; But the best answere is this; that this bowing of Naaman was offi­cious, [Page 359] ciuill and politicall, and necessarie, and so no sinne; but Naaman thinking through ignorance it to be a sinne, the Prophet bids him be of good cheare, it was no sinne, so he bowed not to the Idoll; but onely for dutie sake, to support the King who lea­ned on him; The King went in to worship there, but Naa­man is not said to worship there, but onely bowed him­selfe to support the King, which hee might without sinne.

Obiect. Some say, that the Pro­pher Daniel did worship Ne­buchadnezzars image, and therfore was not cast into the furnace; but say they, it is not recorded as a sinne in Daniel, &c.

Answ. It is not mentioned in the whole Historie, that Daniel did worship is, neither doe [Page 360] we read, that euer he was en­ioyned to worship it, neither was it offered vnto him to be worshipped; if it were, happi­ly they obserued not his be­hauiour towards it; if they did obserue him, yet happily hee was not accused, because hee was in great fauour with the King; if he were accused, yet the King for the great loue he bare vnto him, would not punish him. But how doth all this prooue, that he did wor­ship the Image? They doe great wrong to this holy Pro­phet; for shame Masters make better arguments.

Obiect. But Paul with foure others tooke on him a vow, and af­ter the manner of the Iewes purified himselfe with them, &c. but he did that which he condemned, and disalowed, onely for peace sake; There­fore say some, wee for peace [Page 361] sake, and charity, may bee present at idolatrous places, &c. though things in them­selues not lawfull; Acts 21.

Answ. Some haue condemned openly this fact of Paul; of which opinion sometimes Zanchius confesseth himselfe to haue beene; but afterward, being better aduised, he saith, that answere is contrary to Acts 24. where Paul makes mention of this fact as well done; It is therefore to be ob­serued, that legall ceremonies for that time, were things in­different, which might bee kept or not kept, so long as they were not vrged as neces­sarie to saluation; but if they were vrged as necessary to saluation, then they were not lawfull; as Paul circumcised Timothie, but hee would not circumcise Titus, because the Iewes thought he could not [Page 362] be saued without it; and ther­fore it was lawfull for Paul, to take on him a vow, and to purifie himselfe in the Tem­ple, when for concord sake, he did nothing but what was as then lawfull, being indiffe­rent; This makes nothing for Papists, or others that thinke they may be present at idolatrous seruice & Masses, which are both idolatrous, and impious; things of their owne inuention, and none of Christs institution, as they falsly affirme.

Obiect. But say some, though wee are present at such places, and in regard of externall pre­sence, and the body may seeme to adore their Idols, yet wee detest them in our hearts and minde.

Answ. This is a friuolous excuse, and but an idle euasion; for [Page 363] Idolatrie is forbidden not onely in the minde, but the whole man; and we must glori­fie God both in body and soule, 1 Cor. 6. 20. and God commends those, that neuer bowed their knees to Baal; And the Pro­phet saith, We must lift vp our hearts with our hands to God in the heauens, Lam. 3. 41. both to God, neither to Idols.

Obiect. But what say you to the example of Paul; who, to the Iewes, became as a Iew, that he might winne the Iewes, to them that are vnder the law, as vnder the law, that hee might gaine them that are vnder the law; to those that are without law, as without law, that he might gaine them that are without law; to them that were weake, he became as weake, that hee might gaine the weake; Hee was made all things to all men, that he might by all meanes saue some, 1 Cor. [Page 364] 9. 20. 21. 22. Why then may not wee be present at their i­dolatrous seruices, and the like, in hope to gaine others it seemes wee may bee any thing.

Answ. Pauls speech, must be vn­derstood wholly of things in­different, not of things simply euill; as their Papisticall cour­ses, and Idolatrous practises are not indifferent, but euill and wicked; And wee must not doe euill, that good may come thereof, Rom. 3. therefore not to be present at their Idola­tries, in hope to gaine them; Thus their argument is worth nothing, being à longè dissimi­libus, from things farre vn­like; Paul speaking I say of things indifferent, which there are not.

Other arguments there are, which are not worth answe­ring, as being prooued from [Page 365] holy Scriptures, or at least they are taken out of the bookes called Apocrypha, which wee reiect, as not ca­nonicall, but these which I haue named are the maine, and from these may be answe­red the other; And thus haue I shewed, how farre forth we may or may not dwell with the wicked, or communicate with their workes.

All which should teach vs to shunne so much as in vs lieth, the very persons of the wicked, and their companie; but because as hath beene shewen, this is impossible (for then wee must goe out of this world, 1 Cor. 5. 10.) there­fore our principall care must be, to learne to know them and obserue them, and in no case to communicate with their sinnes, or to bee parta­kers of their euill deedes; ra­ther choosing with Moses, to [Page 366] suffer affliction with the people of God, than with the wicked to en­ioy the pleasures of sinne for a season, &c. Heb. 11. 24. 25. 26. Yea, we should rather die, and be afflicted with any tor­ments, and suffer any punish­ment, than to communicate with Idolatrous worships, and other workes of darke­nesse; as Shadrach, Meshach and Abednego, had rather bee cast into the hot furnace, then worship the golden image, Dan. 3.

Hauing now finished to the full this Dehortation, and answered such questions and doubts as are commonly al­leadged to the contrarie, Now I come particularly to the Reasons which the Apostle laieth downe to disswade vs from this fellowship, and communication with the sins of others. First, because they are workes of darkenesse; there­fore [Page 367] haue no fellowship with them.

Workes of darkenes.] These words containe the first rea­son of this dehortation; and by workes of darkenesse, are meant the sinnes of wicked men, as wicked men them­selues are termed darknes, Ver. 8. And the force of the Apo­stles Argument stands thus; If ye must walke as childrē of light, then ye must haue nothing to doe with the workes of darkenesse. But yee must walke as children of light. Ergo. And the rea­son of the consequence of the proposition is this, be­cause, there can bee no fellow­ship betweene light and darknes. 2. Corinth. 6. 14. In which place the Apostle handleth more fully the same Argu­ment: Be not vnequally yoked together with vnbeleeuers; for what fellowship hath righteous­nesse [Page 368] with vnrighteousnes, what communion hath light with dark­nes? and what cōcord hath Christ with Belial? or what part hath he that beleeueth with as infidel? and what agreement hath the Temple of GOD with idols? Here is the maier proposition, and reasons, Verses 14. 15, 16. But yee are the Temple of the liuing God, as God hath said, I will dwell in them, and walke in them, and I will bee their God, and they shall bee my peo­ple. Here is the assumption, and his confirmation, Vers. 16. Wherefore come out from among them, and bee yee sepa­rate, saith the Lord, and touch not the vncleane thing, and I will receiue you. Here is the Conclusion, with a promise. vers. 17, 18. Nothing can be more cleare than this place. Againe, the like Argument is vsed, 1. Corinth. 10. 20, 21. which may thus bee framed, [Page 369] If yee cannot drinke the cup of the Lord, and the cup of deuils, nor bee partakers of the Lords Table, and the table of deuils; then haue no fellowship with de­uils. But ye cannot drinke the cup of the Lord, and the cup of deuils, &c. Therefore haue no fellowship with deuils. Doe wee prouoke the Lord? verse 22. From both which places, this generall doctrine concerning all societie with the wicked in their sinnes, may bee rai­sed; viz. That the externall profession of impiety and wicked­nesse, cannot stand with the na­ture of godlinesse; but that God is most highly prouoked to anger, when wee doe partake with the wicked in their wicked workes, especially in Idolatry, and false worships. And this for the scope of the place.

Workes of darkenesse.] By workes of darknes, are meant [Page 370] all kinde of sinnes, whether against the first Table, or se­cond; What they are, the A­postle sets down in this chap­ter and else-where: In this chapter, Fornication, and all vncleannesse couetousnesse, fil­thinesse, foolish talking, iesting, whoredom, idolatry, vers. 3, 4, 5. Again, Rom. 13. 12, 13. rioting, drunkennesse, chambering, wan­tonnesse, strife, enuying, and the like, are the workes of darknesse, which he would haue vs cast off; And thus all other sinnes of wicked men whatsoeuer are called workes of darkenesse, according to the best exposi­tions, [...], that the works of darkenesse are eue­ry sinne. Now sinnes are cal­led workes of darkenesse in many respects.

1 First, because they come from the deuill, the prince of darkenesse, and authour of [Page 371] all euill, Who is a murtherer from the beginning, and abode not in the trueth, because there is no trueth in him; when hee speaketh a lie, hee speaketh of his owne; for hee is a liar, and the father of it. Iohn 8. 44. and so of all other sinnes, the deuill is the father of them, and the authour of them, if not al­wayes effectiuely, yet sugge­stiuely, and occasionally; and that of Iob, may well bee ap­plied to the deuill, That hee is a King ouer all the children of pride. Iob 41. 34. and this is a true position, Diaboli sug­gestione fere omne peccatum per­agitur, Almost euery sinne is accomplished through the suggestion of the deuill; and in this sense the wicked are said to see the workes of their father the deuill. Iohn 8. 38. viz. when they see and per­ceiue his suggestions in their hearts; thus hee is called the [Page 372] father of the wicked, not, qui generat per originem, sed imi­tationem; not originally, but by imitation; The wicked are of their father the deuill, and the lusts of their father, they will doe. Iohn 8. 44. imitating him especially in two things, viz. in murther, and lying, as fol­loweth; From all which it appeares plainely; that sinnes, and sinfull workes, are the workes of the deuill, and the doers of them his children; and therefore, Saint Iohn saith, Hee that committeth sinne, is of the deuill: for the deuill sinneth from the beginning; for this pur­pose the Sonne of God was mani­fest, that hee might destroy the workes of the deuill. 1. Iohn 3, 8. In this the children of God are manifest, and the children of the deuill; whosoeuer doth not righteousnesse is not of God, nei­ther hee that loueth not his bro­ther; and so consequently they [Page 373] are of the deuill. 1. Iohn 3. 10. Christ told the vnbeleeuing Iewes, that they doe the workes of their father the deuill; and that they heare not Gods words, because they are not of God, but of the deuill. Iohn 8. 41. 47. Thus the deuill is called, the prince of this world. Iohn 16. the prince that ruleth in the [...]e &c. Eph. 2. Where likewise hee is called, the spirit that now wor­keth in the children of disobedi­ence. vers 2. where wee may plainely perceiue, that the workes of the wicked proceede from the deuill, ruling them, and working all manner of euill in them.

Obiect. But is not God the Author of sinne? for it is said of God himselfe; Is there any euill in the citie, and the Lord hath not done it? Amos 3. 6. I the Lord create euill, I doe all these things, I create darkenesse. Esay [Page 374] 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then, come rather from God, than the deuill.

Answ. None of those places proue that God is the Authour of sinne; neither is the word Sinne once named, but the word Euill. Omnis actio vt est actio, est a Deo, sed non malum actions. Euery action, as it is an action; may be said to bee of God; but the euill of the action is not of God, but of the deuill: Secondly, Euill is two-fold: Malum culpae, the euill of the fault; and this is meerely and simply euill, void of all respect of good; and this is sinne; but none of the former places speake of this euill. Malum poenae; the euill of the punishment; as crosses, affliction, sicknesse, [Page 375] aduersitie, and the like; and of this euill, God is Authour; and this onely is meant in all the former places alleadged; and this is not absolutely euil, but hath some respect of good; Of this euill Iob speaks, Shall wee receiue good at the hands of God, and not euill? meaning the euill of aduer­sitie.) Iob 2. 10.

Obiect. But God foreseeing, that both men and Angels would fall, might haue preuented it, but hee not hindering it, may seeme to be the cause of their fall, and so of sinne.

Answ. If God had been bound to haue hindered their fall, and did not, he might haue been said to bee accessary to their fall; but GOD is an absolute Lord, not bound to any acti­on, nor to giue a reason of any. Quest.: But why did [Page 376] not God confirme them in grace; and giue them the wil and perseuerance it selfe? Answ. GOD gaue them a power to will and perseuere, but not the will and perseue­rance it selfe, because hee would not; so he could haue preuented their fall; but hee would not; and so I may say, hee could not, because his power depends vpon his wil, not his will vpon his power. Quest. But why would not God? Answ. O vaine man, who art thou that pleadest with God? &c. Rom. 9, 20, 21, 22. This is the first Reason; Workes of darkenesse, be­cause they proceede from the deuill, the Prince of darke­nesse.

And it is as if the Apostle should haue said, I would haue you to conforme your selues to bee like your hea­uenly Father, walking as chil­dren [Page 377] of light; Now, God is light, and in him is no darkenes at all. 1. Iohn 1. 5. As then you will approoue your selues to bee Gods children, as you professe your selues to bee; Then haue nothing to doe with any one worke of darkenesse, for then yee haue no fellowship with God, if yee walke in darkenesse. 1. Iohn 1. 6. but yee haue fel­lowship with the deuill, and his sonnes you are, if yee doe the workes of darknes, which come from him; As you will bee loth to bee accounted the deuils darlings, haue no fel­lowship with the workes of darkenesse.

2 Secondly; Sinnes are workes of darkenesse, because they are practised by those who are darkenesse, viz. the wicked; Thus all not conuer­ted are called darknesse: Yee were once darknesse. Ephes. 5. 8. They walke in the vanity of their [Page 378] minde, hauing their vnderstan­ding darkened through their ig­norance, because of the hardnesse of their hearts. Ephes. 4. 17, 18. Thus they are darkened in ig­norance and errour, wanting faith in their vnderstanding; the heate of loue in affection; and all shew of good in their example & conuersation; The whole way of the wicked is as darknes. Pro 4. 19. They are in darknes, & walke in darknes, & yet they boast of fellowship with God, but they are lyars, & do not the truth. 1. Ioh. 1. 6. Thus they are called the darkenes; The light shined in darknes, and the darknes cōprehended it not. Ioh. 1. 5. Christ is the true light, that lighteth euery man that commeth into the world, but the world (that is, the wicked) neither know him, nor receiue him. Ioh. 1. 9. It is Gods iudgement vpon them, that seeing, they perceiue not, hearing they vnderstand [Page 379] not, their eares are dull of hea­ring, and their eyes haue they fast closed, lest they should see with their eyes, and heare with their eares, and vnderstand with their heart, and should bee con­uerted, and God should heale them. Esay 6. 9. Acts 28. 26, 27. Thus Dauid prayed, Let their eyes be darkened, that they may not see. Psalm. 69. 23. Rom. 11. 10. God hath giuen them a spirit of slumber, eyes that they should not see, eares that they should not heare vnto this day. Romans 11. 8. The Lord hath powred out vpon them the spirit of deepe sleepe, and hath closed their eyes. Esay 29. Wherefore, vnlesse you will bee counted among the wicked, haue no fellowship with the workes of darkenesse; for it is their pro­perty onely to commit them; for the righteous doe no iniquity. Psal. 119. 3. He that is borne of God, doth not commit sin. 1. Ioh. 3. 9.

Thirdly; Sinnes are work [...] of darkenesse, because they loue darkenesse, and hate the light: This puts a difference betweene the godly and the wicked, be [...]ers and vnbe­l [...]euers; Ch [...] came a light into the world, that whosoeuer bele [...]ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer, viz. to come out of darkenesse of sinne, ignorance, and errour▪ And hee that doth trueth; com­meth to the light, that his deedes may bee made manifest, that they are wrought in God. Ioh. 3. 21. Lo, another marke of the godly: On the contrary; Hee that beleeueth not is condemned already, because he beleeueth not in the Name of the onely begot­ten Sonne of God; And this is the condemnation, that light is come into the world, and men lo­ued darkenesse, rather than light, [Page 381] because their deedes were euill. For euery one that doth euill, ha­teth the light, neither commeth to the light, lest his deedes should be reprooued, Ioh. 3. 18. 19. 20. Loe here, three brands of a wicked man: 1. he belieueth not in Christ: 2. hee loueth darkenesse: 3. he hateth the light. They loue darkenesse, because they loue to doe all things in secret, as Paul saith, It is a shame to speake of those things which are done of them in secret, Ephes. 5. 12. They that sleepe, sleepe in the night, and they that be drunke, are drunke in the night. 1 Thes. 5. 7.

Thus adultery, fornicati­on, vncleannesse, wanton­nesse, whooredome, loue darkenesse, and delight to be in secret; And wheras a childe of siue or sixe yeares olde would fray them, and make them not to dare to attempt [Page 382] such wickednesse, yet the all­seeing eye of God doth no­thing daunt them; and so it is with drunkards, theeues murtherers, and the like; who commit such villanies for the most part in secret. Thus, the young man was ouertaken by the whoore, in the euening, in the twi-light, in the blacke and darke night, Prouerb. 7. 9. 10. They l [...]ue euill more then good, and lying rather then to speake righteousnesse; yea, their tongue loueth all deuouring words, Psal, 52. 3. 4. Againe, they hate the light. First, Christ, who is the true light. Secondly the god­ly, who are light in the Lord. Thirdly, the light of the Gos­pell, because it layeth open, discouers, and reprooueth their euill deedes. Fourthly, Gods Ministers, who are the lights of the world; Fiftly, the light of an holy example; as wee may reade. They hated [Page 383] Christ, Ioh. 15. 18. the godly, Ioh. 15. 19. Gods Ministers, Math. 10. 22. the light of the Gospell, Ioh. 3. 20. holy exam­ple, falsly accusing our good con­uersation in Christ, 1 Pet. 3. 16. Prou. 29. 27.

4 Sinnes are workes of darke­nesse, because they infatuate and besot the wicked, as doth darke­nesse; As a man that walketh in a darke night, cannot see to doe any thing, nor knowes not which way to goe, but stumbleth at euery thing, and knoweth not whether hee goeth, or where he is, because the darkenesse blindes him; Euen so, saith Salomon, The way of the wicked is as darke­nesse, they know not at what they stumble, Prou. 4. 19. Hee that hateth his brother is in darke­nesse, and walketh in darkenesse, and knoweth not whether he go­eth, because that darkenesse [Page 384] hath blinded his eyes, 1 Iohn 2. 11. for he that walketh in darke­nesse, knoweth not whether hee goeth, Iohn 12. 35. Thus through drunkennesse, whooredome, couetousnesse, and the like, a number are so besotted, that for their liues they cannot leaue them, but rather resolue to liue in them; The drunkard shal say, they haue beaten mee, and I was not sicke, they haue stricken mee, and I felt it not, when shall I awake? I will seeke it yet againe, Prou. 23. 34. 35. Loe how they are besotted; The whoore with much faire speech caused the young man to yeeld, with the flat­tering of her lips; she forced him, then marke; He goeth after her straight-way, as an Oxe goeth to the slaughter, or as a foole to the correction of the stockes, till a dart strike through his liuer, as a bird hasteth to the snare, and knoweth not that it is for his life, [Page 385] Prou. 7. 21. 22. 23. Loe how fearefully and dangerously he is besotted; and no maruell they bee thus besotted with sinne, seeing as Paul saith, They walke in the vanity of their mindes, hauing their vnderstan­ding darkened, being alienated from the life of God, through the ignorance that is in them, be­cause of the blindenesse of their hearts, who being past feeling; haue giuen themselues ouer vnto laciuiousnesse, to worke all vn­cleannesse with greedinesse, E­phes. 4. 17. 18. 19. Thus in regard of this besotting, the wicked are often termed fooles, The foole walketh in darkenesse, Eccles. 2. 14. I said vnto the fooles, deale not so foo­lishly, &c. Psal. 75. 4. I was enuious at the foolish, when I saw the prosperity of the wicked, Psal. 73. 3. Remember how the foolish man reproacheth thee daily, O God, Psal. 74. 22. and [Page 386] very oft in the Psalmes. Saint Paul calleth them, vnreasona­ble men; Pray that wee may bee deliuered from vnreasonable and wicked men, 2 Thes. 3. 2. They will not bee learned, nor vnder­stand, but walke on still in darke­nesse, Psal. 82. 5. And their foolish heart is darkened, Rom. 1. 21. &c. where ye may read at large of the sottishnesse of wicked men by sinne.

5 Fiftly, Sinnes are called workes of darkenesse, because they end in darkenesse; As they are practised here in the Kingdome of darkenesse, so they shall end hereafter in vt­ter darkenesse; They come from spirituall darkenesse, they loue materiall darknesse, they tend to, and end in, eter­nall darkenesse; Cast ye, saith Christ, the vnprofitable seruant into vtter darkenesse, there shall be weeping, and gnashing of [Page 387] teeth, Math. 25. And hee that had not on the wedding Gar­ment, was commanded to bee bound hand and foote, and [...] away, and cast into [...] darke­nesse, Math. 22 1 [...]. The chil­dren of the Kingdom shall bee cast out into vtter darkenesse, Math. 8. 12. There is a two­fold darkenesse, 1. Inward, as blindenesse of minde; 2. Outer darkenesse, which is the eternall night of dam­nation. This is the end of all, and euery sinne, without re­pentance; For, euery sinne deserues it, Euery transgression deserues the iust recompence of reward, Heb. 2. 2. that is, eter­nall death, for the wages of sinne is deaeth, Rom. 6. What fruit had ye then in those things, whereof ye are now ashamed, for the end of those things is death, Rom. 6. 21. To the wicked, the mist of darke­nesse is reserued for euer, 2 Pet. 2. 17. For if God spared not the [Page 388] Angels that sinned, but cast them downe to hell, and deliuered them into chaines of darkenesse, to be reserued vnto iudgement, The Lord then knoweth how to reserue the vniust vnto the day of iudgement to be punished, &c. 2 Pet. 2. 4. and 9. To whom is reserued the blacknesse of darke­nesse for euer, Iude 13. Verse. The wicked are compared to bry­ars and thornes, which are re­iected, and nigh vnto cursing, whose end is to be burned, Heb. 6. 8. Whose end is destruction, Philip. 3. 19. that is, eternall damnation, which is a sepa­ration of soule and body from God, and an adiudging of them both, to perpetuall torments in hell fire, with the diuell and his angels. And thus much of the seuerall rea­sons, why sinnes are called here workes of darkenesse; Now briefly of the Application & Vses of this vnto our selues.

From that which hath Obser. beene spoken concerning workes of darkenesse, wee may obserue, what an horri­ble, and abhominable thing Sinne is; it is most odious, and accursed; It makes a man bondslaue to Sathan▪ a pre [...] for the Diuell; seruant to it selfe, an h [...]ter of God him­selfe; delighting in nothing that good is; It makes a man blinde, foolish, impions, sot­tish, darkening the whole [...], beginning in darkenes, and ending in vtter darke­nesse, where shall be weeping and [...]shing of teeth; This is all the good that sinne doth; and howsoeuer wicked men will not beliue this, but flatter themselues in their mischiefe, and goe on still in their wic­kednesse, walking on still in darkenesse, yet the time shall come, as true as God hath [Page 390] spoken it, when these shall goe away into perpetuall torments, the reward of workes of darke­nesse, Math. 25. 46. where they shall houle and cry in vtter darkenesse, woe and a­las, that euer we were borne, thus to be tormented in this flame, neuer to be quenched, Thus we may see Sinne as i [...] were anatomized before vs and vnmasked, and laid open in his colours, to the asto­nishment and amazement of all that take pleasure therein, who shall bee damned, 2 Thes. 2. 12.

Vse. 1 How should the conside­ration of this mooue vs to make conscience of euery sinne, to hate it to the death, to loathe and abhorre it, to be quite out of loue with it, as being the bane of our soules, and the cause of the destructi­on both of body and soule? [Page 391] We are not of the night, nor of darkenesse, therefore let vs not sleepe in sinne, as doe others, but let vs watch, and be sober, 1 Thes. 5. 5. 6. And that know­ing the time, that now it is high time to awake out of sleepe, &c. Let vs therfore cast off the work of darkenesse, and let vs put on the armour of light; Let vs walke honestly as in the day, not in rio­ting and drunkennesse, not in chambering and wantonnesse, not in strife and enuying, Rom. 13. 11. 12. 13. And for the better doing of this, wee must fol­low our Sauiour Christ, in conforming our selues to bee like him, who saith: I am the light of the world, he that follow­eth mee shall not walke in darke­nesse, but shall haue the light of life, Iohn 8. 12.

Vse. 2 Secondly, this must teach all Gods children to blesse and praise Gods name; to shew [Page 392] forth the praises of him who hath called vs out of darkenesse, into his maruellous light. 1 Pet. 2. 9. Giuing thankes vnto the Father, which hath made vs meete to be partakers of the inheritance of the Saints in light; who hath de­liuered vs from the power of darkenesse, and hath translated vs into the kingdome of his de [...]re Sonne, Colos. 1. 12. 13. where­as otherwise wee might haue perished in vtter darkenesse; And this of the first Reason.

The second Reason why wee must not communicate with the sinnes of others, is, because all sinnes are vnfruit­full; Haue no fellowship with vnfruitfull workes of darkenesse.

Vnfruitfull workes.] That sinne is altogether vnfruitful, as it appeares here in the Text, so it is confirmed by other places of holy Scripture, shewing there is no profit in sinne. What fruit had ye then [Page 393] (saith Paul) in those things, whereof ye are now ashamed? for the end of those things is death, Rom. 6. 21. In which place wee may obserue a threefold Proposition, concerning sin, 1. euery sinne is vnfruitfull, 2. euery sinne is shamefull, 3. euery sinne is mortall. Here is a great losse no fruit, a bad end; yea, euen then, when they tooke most delight and pleasure in sinne, and gaue themselues ouer most of all to the seruice of sin, euen then, saith Paul, yee had no fruit in sinne. Saint Paul exhorteth, to maintaine good workes for ne­cessary vses, that wee be not vn­fruitfull, Tit. 3. 14. where hee doth intimate thus much, that as good workes make vs fruit­full, so euill workes, or want of workes, make vs vnfruit­full and vnprofitable. Hee that receiued his talent, and did no good with it, is called the vn­profitable [Page 394] seruant. Matth. 25. 30. The hope of the wicked is vaine, their labours vnfruitfull, their workes vnprofitable. Wisd. 3. 11. Their thoughts are vaine, their words idle, their workes sinfull, all both sinful and vnfruitfull, and therefore vnfruitfull, because sinfull, as in the Text. It was Salomons conclusion, All is vanity, and there is no profit vnder the Sunne. Eccles. 2. 11, 22. and 1. 2, 3. and 3. 9. at large in that booke.

Obiect. But it may bee obiected; How can sinne be called vn­fruitfull, whereas, a number get great gaine, and enrich themselues by sinning, as by Lying, Stealing, Whoring, and Bawdery, Cruelty, Op­pression, Bribery, Extortion, Couetousnesse, Vsury, False dealing, Deceitfull Weights and Measures, and the like? [Page 395] many come to great wealth by these; sinne therefore is profitable.

Answ. This is no true gaine, nei­ther doth it profit any, but beeing gotten by vnlawfull meanes, is both wicked and abhominable; and as the Fa­thers commonly say, Nil pro­dest luerifacere temporalia, si perdantur eterna: It nothing profiteth to gaine tempo­rall things, and to lose eter­nall; For what is a man profi­ted, if hee shall gaine the whole world, and lose his owne soule? Matth. 16. 26. So, what profit doe yee call that, when men get neuer so much, by the forenamed sinnes, and afterwards lose their soules for their labour?

The scope of the Apostle here, is to stirre vp the faith­full to fruitfulnesse, and to [Page 396] leade their liues fruitfully and profitably, that so they may walke proouing what is plea­sing to God; As if he should haue said, Yee cannot possi­bly please God, neither can your conuersation bee an­swerable to your profession, if you communicate with wicked men in their sinnes, which are altogether vnfruit­full. This place is well explai­ned, Col [...]ss. 1. 9, 10. beeing in effect all one; there the Apo­stle saith, Wee cease not to pray for you, and to desire you, that yee might be filled with the know­ledge of Gods will, in all wise­dome and spirituall vnderstand­ing: That ye might walke wor­thy of the Lord, vnto all plea­sing, being fruitfull in euery good worke, &c. What is this, I say, but the same with this Text, Walke-proouing what is well-pleasing to GOD, And haue no fellowship with vnfruit­full [Page 397] workes? If we would walke worthy of the Lord, and as becommeth our profession, then we must learne to know his will, and please him; If wee would please him, then wee must be fruitfull in euery good worke; If wee would bee fruitfull in euery good worke, then we must haue no fellowship with the sinnes of the wicked, for they are all vnfruitfull; yea, howsoe­uer our profession is if we liue in the practise of these vn­fruitfull workes, or haue the least communion with them, Wee may professe wee know God, but by our workes wee denie him, beeing abhominable, and dis­obedient, and to euery good worke reprobate. Tit. 1. 16.

It is the saying of the Apo­stle, All Scripture is giuen by inspiration of God, and is pro­fitable for doctrine, for reproofe, for correction, for instruction in [Page 398] righteousnes, that the man of God may bee perfect, throughly fur­nished to all good workes. 2. Tim. 3. 16, 17. If all Scripture, then this of the Text, aiming at this, that men should be fruit­full; This is a faithfull saying, and these things I will that thou affirme constantly, that they which haue beleeued in God, might bee carefull to maintaine good works, these things are good & profitable vnto men. But auoid foolish questions, and genealogies, and contentions, and striuings about the Law, for they are vn­profitable, and vaine. Tit. 3. 8, 9. and so it is true of all other sinnes whatsoeuer, they are vnprofitable, vaine, and vn­fruitful: Indeed the bad fruits and effects of sinne are mani­fold; and wicked men bring foorth most vile fruits in their liues and conuersations, but there is no good fruit neither in sinne nor sinners; Yee shall [Page 399] know them by their fruits; Doe men gather grapes of thornes, or figges of thistles? Euen so euery good tree brings forth good fruit; but a corrupt tree bringeth foorth euill fruit; A corrupt tree can­not bring foorth good fruit. Mat. 7. 16, 17, 18. &c.

Vnfruitfull workes.] Sinnes are said to be vnfruitfull, ma­ny wayes; both in regard of God, our selues, or others; and this both in regard of soule and body, goods, or good name, as I will shew in order.

1 First, In regard of God; Sinne is vnfruitfull in regard of God, both in regard of himselfe. 2. in respect of his word. In regard of himselfe; 1. Because it is most iniurious vnto him; We indeede doe hurt our selues, hurt our neighbours, but the party most iniured is God himselfe [Page 400] as being the Law-giuer, com­manding what is to be done, and forbidding what is to bee vndone; yea, as Aquinas saith, (God beeing infinite in great­nesse and goodnesse, infinite in might, power, maiesty and mercie,) Sinne may bee not vnfitly tearmed, as it were an infinite iniurie; Da­uid seemed to haue sinned most against Vriah, in com­mitting adultery with his wife, in making of him drunk, in causing him to be murde­red, as wee reade at large, 2. Sam. 11. yet, as acknow­ledging, God most of all to bee iniured, beeing reproo­ued by Nathan, said, I haue sinned against the Lord. 2. Sam. 12. 13. yea, he cries out in the Psalme, Against thee, against thee onely [...]aue I sinned, and done this euill in thy sight. Psalm. 51. 4 So when Ioseph was intised to adultery, he acknowled­ged [Page 401] God to bee most iniured, and therefore would not, durst not, saying, How shall I doe this great wickednesse, and sinne against God? Gen. 39. 9. Thus it is said of Ananias and Saphira, who told a lie; Pe­ter tells Ananias, Thou hast not lied vnto men, but vnto God. Acts 5. 4. yea, the deuill filled his heart to lie to the holy Ghost, vers. 3. Thus by sinne, God the Father is highly displeased, 2. Sam. 11. 27. The Sonne of God, Christ Iesus, crucified a­fresh, and put to an open shame. Hebr. 6. 6. The holy Ghost grie­ued. Ephes. 4. 30. Sinne there­fore in regard of God him­selfe is vnfruitfull.

2 Secondly, in regard of himselfe, because sinne tends onely and wholly to the dis­honour of his Name, Where­as, All things must bee done to the glory of God. 1. Cor. 10. 31. sinne dishonoureth and dis­glorifieth [Page 402] God. Through brea­king of the Law thou dishonou­rest God; The Name of God is blasphemed through such. Rom. 2. 23. Thus when they knew God, they glorified him not as God, but became vaine, &c. Rom. 1. 21.

3 Thirdly, sinne is vnfruit­full in regard of the Gospell; both in that it disgraceth the Gospell, as also in hindring vs from profiting by it. First, whereas, onely our conuersation must bee as becommeth the Gos­pell of Christ. Philipp. 1. 27. and wee must adorne the doctrine of God our Sauiour in all things. Titus 2. 10. yet, sinne doth nothing but disgrace and dis­credit the Gospel, causing the same and the professors there­of to bee euill spoken of; The word of God is blasphemed. Ti­tus 2. 5. Againe, the Gospell cannot profit vs, because of ignorance, vnbeliefe; want of [Page 403] faith, &c. The Gospell was prea­ched vnto them of old time, but did not profit them, because it was not mixt with faith, in those who heard it. Heb. 4. 2.

4 Fourthly, Sinne is vn­fruitful in regard of our selues; First, In regard of our soules; For sinne vndooeth the soule for euer, it destroyeth it; both in that it stoppes the way to mercie, as also hindereth the meanes of saluation, as the Word, Sacraments, Prayer, and the like; yea, though a man could gaine the whole world, yet its no true gaine, when through sinne hee lo­seth his owne soule. Matth. 16. 26. A wicked man may seeme to bee in great prospe­ritie outwardly, as Psalm. 73. 3. &c. but its no true prospe­ritie; for hee that hideth his sinnes shall not prosper. Prou. 28. 13. that is, his soule shall not prosper; and then woe be vn­to [Page 404] them, if their soule prosper not. Secondly, in regard of our bodies; witnesse the ma­nifold plagues, iudgements, punishments, sickenesses, dis­eases, crosses, afflictions, which sinne doth pull vpon vs; as wee see plainely, yet lamentably set forth, at large, Deut. 28. Leuit. 26. where in reading you shall vnderstand. It causeth death, not onely the corporall death, but eter­nall, both of soule and body; Destruction is from our selues; (namely for sinne.) Hos. 13. 9. Man suffereth for his sinne La­ment. 3. 39. The wages of sinne is death. Rom. 6. 23. And eue­ry transgression deserueth the iust recompense of reward. Heb. 2. 2. Destruction shall bee to the workers of iniquitie. Prou. 10. 29. The peruercenesse of transgressors shall destroy them. Prou. 11. 3. Infinite are the proofes hereof, that sinne is [Page 405] most vnfruitfull both in re­gard of soule and body, as beeing most hurtfull to both. Thirdly, in regard of our goods and outward e­state; for either it hindereth, from receiuing good at Gods hand; or else causeth a curse vpon them being recei­ued; either outward things shall not goe well with vs, or they shall bee as snares vnto vs, heaping vp wrath against the day of wrath. Your iniqui­ties haue separated betweene you, and your God; and your sinnes haue hid his face from you, that he will not heare, &c. Esay 59. 2, 3. If a nation doe euill in Gods sight, that it obey not his voyce, then God will re­pent of the good, wherewith hee sayd hee would benefit them. I'er. 18. 10. If yee will not heare, and if yee wll not lay it to heart, to giue glory vnto my Name, saith the Lord of hostes, I will [Page 406] euen send a curse vpon you, and will curse your blessings, yea, I haue cursed them already, be­cause yee doe not lay it to heart; Behold, I will corrupt your seed, &c. Malac. 2, 2. &c. Fourth­ly, In regard of our good name; Sinne brings vpon vs nothing but bad report, shame, disgrace, reproach, yea, such as wil neuer be done away. Hee that committeth adultery with a woman lacketh vnderstanding; hee that doth it, destroyeth his owne soule; A wound and dishonour shall hee get, and his reproach shall not bee wiped away. Prou. 6. 33. A wicked man is loathsome, and commeth to shame. Prou. 13. 5. What fruit had yee then in those things, whereof ye are now asha­med? Rom. 6. 21. Thus, Euill pursueth sinners. Prou. 13. 21. The curse of the Lord is in the house of the wicked. Prou. 3. 33. And sinne is a reproach to any [Page 407] people. Prou. 14. verse 34.

In a word; Sinne is vnfruit­full in regard of others: For hereby wee doe greatly of­fend the weake brethren, Icandalize the Church, and harden the wicked in their sinnes, and confirme them in their wickednesse; By sinne, wee lay a stumbling blocke in the way, and cause others to fall; A violent man entiseth his neighbour, and leadeth him into the way that is not good. Pro. 16. 29. Wicked men sleepe not, except they haue done mischiefe, and their sleepe is taken away, vnlesse they cause some to fall. Prou. 4. 16. How vnprofita­ble and vnfruitfull all these wayes are, appeareth. For he that offendeth one of the litle ones that beleeue in Christ, it were better for him that a milstone were hanged about his necke, and that hee were drowned in the depth of the sea. Woe vnto [Page 408] the world because of offences, Woe to that man by whom the offence commeth. Matt. 18. 6, 7. And when wee harden and confirme others in sinne, what is this but to iustifie the vngodly, which is abominati­on to the Lord? Prou. 17. 15. yea, such are accursed, Prou. 24. 24. Esay 5. 23. Briefly; what is the cause of subuersi­on of Kingdomes, alteration of Princes, and the like? is it not sinne? For the transgressi­on of a land, many are the Princes thereof. Prou. 28. 2. But what shall I say more? I cannot sufficiently expresse the vnfruitfulnesse of sinne; but as the Text hath it, so Sa­lomon confirmes it, Treasures of wickednesse profit nothing. Prou. 10. 2. And thus I end this Doctrine: The Vses fol­low.

Vse. 1 Is sinne so vnfruitful? This [Page 409] then sheweth the folly, and condemneth the madnesse of wicked men, who giue them­selues to nothing more than sinne, wherein is no profit at all, and neglect godlinesse, which is greatest gaine. 1. Tim. 6. 6. Let all such remember, if a man must giue account for euery idle word. Matth. 12. 36. much more for euery idle, vnfruitfull and vnprofitable worke; For euery tree that bringeth not f [...]orth good fruit, is hewen downe, and cast into the fire. Matth. 3. 10. The vnpro­fitable seruant shall bee cast in­to vtter darkenesse, where shall be weeping and gnashing of teeth. Matth. 25. and yet to see the madnesse of men, as Salomon speakes, that fooles make but a sport of sinne. Prou. 19. 23.

Vse. 2 Let vs auoide euery sinne, and the occasions therof, and labour to become godly, [Page 410] practising good wotkes, and bringing forth fruits of god­linesse, this will make vs that wee shall not bee vnfruitfull; For godlinesse is profitable to all things, hauing promise of the life that now is, and of that which is to come. 1. Tim. 4. 8. Let vs learne to maintaine good workes for necessary vses, that we be not vnfruitfull, Tit. 3. 14. This is a faithfull saying, and these things I will that thou af­firme constantly, that they which haue belieued in God, might be carefull to maintaine good works these things are good and profi­table vnto men; as Tit. 3. 8.

Lastly, this must teach [...] all to repent heartily of o [...] vnfruitfulnesse, idlenesse, an [...] vnprofitablenesse, as kno [...] ing that if we liue and die vnfruitfulnesse, our case fearefull and damnable, hath beene prooued; B [...] [Page 411] forth therefore fruits meete for repentance, Math. 3. 8. And so, I pray God, that ye may walke worthy of the Lord, vnto all plea­sing, being fruitfull in euery good worke. Coloss. 1. 9, 10.

THE THIRD STEPPE, and sixt SERMON.

HItherto of the De­hortation; Now followes the se­cond part of this verse, viz. an Exhortation, But reprooue them rather; In the former the Apostle de­horts; first, from doing the former euils mentioned; se­condly, from communica­ting [Page 413] with those that do them; thirdly, in these words hee exhorts to a contrary dutie, to reprooue sinne; which is not barely, but emphatically pro­pounded, as the word (rather) d [...]th import; as if he had said, So farre be it from you, that yee should in any case com­municate with such vnfruit­full workes of darkenesse, as that yee ought rather to re­prooue them than to haue the least to doe with them, and that, by conuincing the doers of them, that such workes are altogethet euill, vnfruitfull, hurtfull, yea, dam­nable, and therefore to be a­uoided; that others being thus reprooued, and conui­cted, may be brought to a sight and knowledge of their sinnes, and so repent and be saued, and not suffered to run on headlong in their sinnes to their owne destruction, as [Page 414] many doe for want of re­proofe; From this Dehortati­on and Exhortation thus ioy­ned together, ariseth a two­fold obseruation.

First, hence I gather, that Obser. 1. it's not sufficient, not to doe euill, but we must doe good; It is a fault in a number, that please themselues in this, that they are not such notorious euill liuers as many are, yea, but obserue them well, they doe no good; But, as we must cease to doe euill, so wee must learne to doe well, Esay 1. 16. 17. As wee must put off the old man with his workes, which ar [...] corrupt, so wee must be renewe [...] in the spirit of our mindes, a [...] put on the new man, &c. A [...] we must not lye, so we must spea [...] truth; As we must not steale, [...] we must labour rather, worki [...] that which is good, &c. Eph [...] 4. 22. to the end. As we mu [...] [Page 415] dye vnto sinne, so wee must liue vnto righteousnesse. As wee must not communicate with vnfruitfull workes of darkenesse, so we must rather reprooue them.

Who so will reprooue Obser. 2. sinne, must not be tainted with euill, neither communi­cate with euill; We must first put in practise the Dehortati­on, before wee can well per­forme the Exhortation; Wee must first pull the beame out of our owne eye, before wee can see to pull the moate out of our bro­thers eye, Math. 7. 5. We can­not reprooue sinne in others, and bee as bad our selues, ei­ther doing euill or commu­nicating with it; but of these by the way, and more fully afterwards.

But reprooue them rather.] These words containe the Third Steppe of the Christi­an Mans Walke; alluding to [Page 416] a third property of the Sun. As the Sunne by her light, doth discouer lay open, and make manifest, things in se­cret and vnknowne, (For it is light that maketh all things ma­nifest, Ephes. 5. 13.) So Chri­stians who are made light in the Lord, should labour to discouer the sinnes of others vnto their faces, conuincing them, that they are thus and thus guilty of this and that sinne, and make it manifest to the shame of the doer, and so to reprooue him for it, see­king the glory of God in the good of our brethren.

In handling of these words, I obserue two things concerning Christian re­proofe. 1. The Matter. 2. The Manner. In the Matter it selfe, consider three things, 1. the dutie, Reprooue. 2. who must reprooue? The children of light; as appeares from 8. Verse [Page 417] 3. What must be reprooued? viz. not so much the persons of men, as their sinnes; But rather reprooue them. First of the dutie.

Reprooue.] This word in the originall is more significant, than can be fitly expressed in one English word; and there­fore in diuers places of holy Scripture it's diuersly transla­ted, yet all tending to the same effect; Commonly, in this sence; to reprooue, as here, and else-where; and thus it is taken either actiuely, or passiuely; Actiuely, as here, and 2 Tim. 4. 2. [...], re­prooue: Passiuely, as Iohn 3. 20. He that doth euill, commeth not to the light, [...]; lest his deedes should bee reprooued. Some­times it is translated to rebuke, which is somewhat different from the former, as may ap­peare [Page 418] by Pauls words, distin­guishing them; 2 Tim. 4. 2. Reprooue, Rebuke, &c. thus it is, 1 Tim. 5. 20. Them that sinne, [...], rebuke before all; and many other places. But most properly, the word ( [...]) signifies to con­uince; and thus it is often v­sed; as 1 Cor. 14. 24. If all prophecie, and there come in one that beleeueth not, or one vnlear­ned, [...], he is conuinced of all; So it is taken passiuely; so, Tit. 1. 9. A Bishop must be able to exhort by wholesome and sound doctrine, [...], and to conuince the gaine­saiers. So, I am. 2. 9. If ye haue respect to persons, yee commit sinne, [...] &c. being conuinced of the law, as transgressors. So, Epist. Iude, and 15. Ʋerse. Christ commeth with ten thousands of his Saints, to execute iudgement vpon [Page 421] all, [...], &c. to conuince all that are vngodly, & thus it is taken actiuely. All which sig­nifications, laid together, the sence is this. Conuince them in their consciences of the fore-named sinnes, as forni­cation, all vncleannesse, co­uetousnesse, filthinesse, foo­lish talking, iesting vnseeme­ly, idolatry, and the like; Conuince them, I say, that they are altogether euill, vile, abhominable, vnfruitfull, and without repentance, damna­ble, and therefore to be auoi­ded; and so thinke it not suf­ficient, that you auoid them in your selues, but they be­ing so conuicted, proceed to reprooue and rebuke them, and as occasion shall serue, correct them, labouring by al meanes to bring them out of those sinnes, and not suffer them to perish in their sinnes. And this for the meaning.

Hence I obserue in the Obser. 1. first place, that it is the dutie of euery Christian in gene­rall, and each one in parti­cular, to reprooue the sinnes and vices of these times, which wee shall see to bee in others, as well as to auoide them in our selues; This is that Christian zeale that ought to be in euery one, not to endure euill; not to suffer sinne to rest vpon our bre­thren; So zealous ought wee to be for Gods glory, and so louing vnto our brethren, as by Christian reproofe to stop the course of sinne. Wee are re­deemed by Christ from all ini­quitie, to be a peculiar people, zealous of good workes, Tit. 2. 14. Now, one maine good worke, is Christian reproofe. This is strictly enjoyned by. God himselfe; saying, Thou shalt not hate thy brother in thy [Page 421] heart; thou shalt in any wise re­buke thy neighbour, and not suf­fer sinne vpon him, Leuit. 19. 17. Whence we may gather, That, as not reproouing, is a signe of hatred of our bro­ther, so reproouing is a meanes to make men leaue their sinnes. It is cruelty vn­to men; and vnkindenesse towards God, not to reprooue sinne; cruelty to men, because wee knowing and seeing it, yet suffer them to perish, and will not hold them backe, so much as we can, when we see them straying to their owne destruction: Vnkindenesse towards God, because wee seeke not Gods glory in the good of our brethren, wee shew no dislike of their sins, we are not grieued, with Lot, at their wicked conuersati­ons; We are but disloyall and vnfaithfull subiects to our heauenly King, when we suf­fer [Page 422] any to speake euill of him, or doe euill against him, and yet wee will neuer set our selues against them; Wee are but vnkinde and dishonest children, who will heare so good a Father, so wronged, and we not to seeke to main­taine his glory; yea, it is a de­spising of Gods Maiestie, when wee rebuke not mens vices.

Vse. 1 This especially concerne Ministers, to be diligent and painefull in Preaching the Word, giuing the people warning, and reproouing their vices; This hath beene the vsuall practise of all the Prophets and Apostles, and our Sauiour himselfe; Many Ministers are fouly faulty it this, who sow Pillowes vnde [...] ­mens elbowes, singing alto­gether mercy, and not iudge­ment, speaking pleasing [Page 423] things, and either for fauour, feare, or affection, neither will nor dare reprooue their peoples sinnes; or if they doe, it is partially, reproouing some, not other-some; for feare of ill-will, discontent, and displeasure; thus fearing men more then God; so they may please men, care not how God is dishonoured; But let all Ministers take vp the counsell of God by the Prophet: Cry aloude, spare not, lift vp thy voice like a Trum­pet, and shew my people their transgressions, and the house of Iacob their sinnes, Esay 58. 1. Let vs take heede to that charge which Saint Paul gi­ueth vs to discharge; I charge thee before God, and the Lord Iesus Christ, &c. Preach the word, bee instant in season, and out of season, reprooue, rebuke, exhort with all long-suffering and doctrine, 2 Tim. 4. 1. 2. [Page 424] For all Scripture is profitable, for doctrine, for reproofe, for cor­rection, for instruction in righte­ousnesse, that the man of God may be perfect, throughly furni­shed to all good workes, 2 Tim. 3. 16. 17.

Vse. 2 Secondly, this concernes Magistrates; as Ministers by the word, so they by the Sword must reprooue sinne; They must punish sinne and vice, and seeke a reformation in the Common-wealth; A Ruler must be a terrour to euill workes; Hee must not beare the Sword in vaine, for hee is the Minister of God, a reuenger to execute wrath vpon him that doth euill, Rom. 13. 3. 4. And for this cause, Magistrates must take heede of partiality, bribes, receiuing of gifts, re­specting of persons, and the like, which doe greatly hin­der the execution of iustice, [Page 425] especially when they are to sit in the seate of Iudgement; yea, these make them to bee so farre from reproouing and punishing of malefactors, as that rather they doe harden them in their wickednesse, and incourage them to doe euill, and they themselues be­come accessary to the sinnes of malefactors; Let Magi­strates therefore hearken di­ligently vnto that good counsell of that good King Iehoshaphat, and the more re­gard it, because spoken by a King to the Iudges; Take heed what ye doe; for ye iudge not for man, but for the Lord, who is with you in the iudgement; Wherefore now, let the feare of God be vpon you, take heed, and doe it; for there is no iniquitie with the Lord our God, nor re­spect of persons, nor taking of gifts, 2 Chron. 19. 6. 7. Thou shalt not wrest iudgement, thou [Page 426] shalt not respect persons, neither take a gift; for a gift doth blinde the eyes of the wise, and peruert the words of the righteous, Deut. 16. 19. yee shall doe no vnrigh­ousnesse in iudgement, thou shalt not respect the person of the poore, nor honour the person of the mightie, Leuit. 19. 15. Nei­ther shalt thou countenance a poore man in his cause, Exod. 23. 3. Thus shall yee doe in the feare of the Lord, faithfully, and with a perfect heart, &c. And yee shall warne them that they trespasse not against the Lord, and so wrath come vpon you, 2 Chron. 19. 9. 10.

Vse. 3 This condemneth the pra­ctise of many Parents, and Masters of Families, who al­together neglect this dutie of reproouing their Children and Seruants; though sinne lyeth at the doore, and they know it daily committed by [Page 427] them, yet are silent, winking at their saults, though most horrible, either seeing and not seeing, or seeing and not correcting; Thus though they know them to liue in daily drunkennesse, whooredome, theft, pride, wantonnesse, di­cing, and gaming, idlenesse; lasciuiousnesse, in swearing, and swaggering, in reuelling and rioting day and night, yet are so farre from this re­proouing, as rather they are ready to backe and boulster them in their wicked courses, and no man must controll them; Such Parents and Ma­sters haue a fearefull account to make at the last day; and besides, they hold their chil­dren and seruants in sinne; and in what them lieth, plunge their soules into euer­lasting destruction, suffering them to runne on headlong the broad way to hell, when [Page 428] as they may and ought to re­claime and restraine them; These are farre from Dauids minde, who would not suffer a wicked person in his house, Psal. 101. But what saith Salomon? Chasren thy Sonne, while there is hope, and let not thy soule spare for his crying, Prou. 19. 18. The blewnesse of the wound cleanseth away euill, Prou. 20. 30. With-hold not correction from the childe; for if thou beate him with the rod, hee shall not die; Thou shalt beate him with the rod, and shalt deliuer his soule from hell, Prou. 23. 13. 14. Foolishnesse is bound in heart of a childe, but the rod of correction shall driue it farre from him, Prou 22. 15. But it is an heauy case to thinke, how many children come to vntimely ends, some to the Gallowes, some to the Stab, some to make away them­selues, for want of Parents [Page 429] education in not bringing them vp in the instruction and information of the Lord; Many children may curse their parents for this, and vn­doubtedly will curse them in hell hereafter; In a word, this condemneth the most, who suffer their neighbours to sinne commonly, and either for feare, fauour, affection, or some other sinister end, nei­ther will nor dare reprooue them, where [...]s God saith ex­presly, Thou shalt not hate thy brother in thy heart, but shalt plainely rebuke thy neighbour, and not suffer sinne vpon him. Leuit. 19. 17. Yea, let all such know, that they are guilty of his sinne. Leu. 5. 1, &c.

Vse. 4 Lastly; This must teach all to suffer themselues to bee re­prooued, especially in the mi­nistery of the Word. It is the counsell of Saint Paul: Suffer the words of exhortation. [Page 430] Hebr. 13. 22. So say I, Suffer the wordes of reprehension; Wee must know, that if wee will bee liuely stones of the spirituall building, wee must bee first rough-hewen by the law, and then smoothed and plained by the Gospell; wee must heare of iudgement as well as mercie; wee must en­dure the bitter pilles of re­proofe, as well as the sugar of affectionate perswasions; wee must apply as willingly the corasiues of the Law, [...] the cordials of the Gospell; knowing what Salomon saith, Open rebuke is better than se­cret loue. Prou 27. 5. Quest. But what if people will no [...] suffer reproofe? Answ. Th [...] perill bee vpon their own [...] heads; the Minister hath dis­charged his owne soule; [...] God by the Prophet spea [...] ­eth; If thou warne the wick [...] of his way to turne from it; if [...] [Page 431] doe not turne from his way, hee shall die in his iniquity; but thou hast deliuered thy soule. Ezek. 33. 9. But this is the common fault of the most, to heare the Minister, so long as hee sing placentia, id est, pleasing things, speaking words of e­loquence, vsing flattering words, sowing pillowes vn­der mens elbowes; but if hee launce the sore, and touch them to the quicke, they hate him, they renounce him; They are so impudent, as hee was to Moses, saying, Who made thee a ruler ouer vs? Exo. 2. 14. or else so shamelesse and ouer-saucie, like Korah and his company, who told Moses and Aaron, Yee take too much vpon you. Numb. 16. 3. Yet God commands, Cry aloud, and spare not, lift vp thy voyce like a trumpet; shew my people their transgression, &c. Esay 58. 1.

Now because we are back­ward to imbrace this doctrine of reproofe, let vs briefly ob­serue these re [...]sons, to mooue vs all thereunto.

1 First; it is Gods Comman­dement, that sinne should be reprooued; and so it is a con­tempt of Gods Commande­ment to despise it; for God saith, Thou shalt plainely re­buke thy neighbour, and not suf­fer sinne vpon him. Leuit. 19. 17. Cry aloud and spare not, lift vp thy voice like a trumpet, and shew my people their trans­gression, and the house of Iacob their sinnes. Esay 58. 1. Preach the word, reprooue, rebuke, &c. 2. Tim. 4. 2. Let vs all remem­ber, it is God who speaketh out of his word by his Mini­sters. See therefore, that yee re­fuse not him that speaketh, for [...] they escaped not, that refusel him that spake on the earth, [Page 433] much more shall not wee escape if wee turne away from him that speaketh from heauen. Hebr. 12. 25.

2 Secondly; Consider the excellencie of reproofe; both in the reproouer, and reproo­ued. Hee that regardeth re­proofe is prudent. Prou. 15. 5. Hee is in the way of life that kee­peth instruction. Prou. 10. 17. As an earering of gold, and an ornament of fine gold, so is a wise reproouer vpon an obedient eare, Prou. 25. 12. Let the righte­ous smite, it shall bee a kindnesse; and let him reprooue mee, it shall bee an excellent oyle, or precious balme. Psal. 141. 5. Reproofes of instruction are the way of life. Prou. 6. 23.

3 Thirdly; Consider the profit of reproofe. It is better to heare the rebuke of the wise, than for a man to heare the song of fooles. Eccles. 7. 5. It may be the song of fooles is more [Page 434] pleasing, and delightfull to the flesh, but the rebuke of the wise is more profitable to the soule. The eare that hea­reth the reproofe of life, abideth among the wise; Hee that hea­reth reproofe, getteth vnderstan­ding. Prou. 15. 31, 32. Hee that regardeth reproofe shall bee honoured. Prou. 13. 18.

4 Fourthly; Consider the Necessitie of reproofe, and the danger of refusing it. He that hateth reproofe is bruitish. Prou. 12. 1. Hee that hateth reproofe shall die. Prou. 15. 10. Pouer­tie and shame shall be to him that refuseth instruction. Prou. 13. 18. Hee that refuseth reproofe, erreth. Prou. 10. 17. Notable is that place of Salomon to this purpose; Because (saith God) you haue set at naught all my Commaundements, and would none of my reproofe, I also will laugh at your calamitie. I will mocke when your feare commeth; [Page 435] when your feare commeth as de­solation, and your destruction commeth as a whirle-wind, when distresse and anguish commeth vpon you; Then shall they call vpon me, but I will not answere; they shall seeke mee early, but they shall not finde mee, for that they hated knowledge, and did not chuse the feare of the Lord; They would none of my counsell, they despised all my reproofe, Pro. 1. 25, 26, 27, 28, 29, 30.

5 Fiftly; To hate reproofe, is a property and signe of a notorious wicked man, and of such an one, as sitteth downe in the seate of the scornefull; Who refuseth to heare the voyce of the charmer, charme hee neuer so wisely. Psal. 58. 5. A scorner heareth not reproofe. Prou. 13. 1. Our Sa­uiour Christ put this diffe­rence betweene the godly, and the wicked; For euery one [Page 436] that doth euill, hateth the light; neither commeth to the light, left his deedes should bee reproo­ued. But hee that doth trueth, commeth to the light, that his deedes may bee made manifest, that they are wrought in God. Iohn 3. 20, 21. A scorner will hate him that reprooueth him. Prou. 9. 8.

In a word; Those that hate reproofe, pull vpon them­selues swift damnation, and endlesse destruction. Thus saith God to the wicked, Thou hatest instruction, and castest my words behinde thee, &c. But I will reprooue thee, and set them in order before thee, Psalm. [...]0 16, to 21. Thus when they shall say peace and safety, (pro­mising to themselues most security) Then shall sudden de­struction come vpon them, as tra­uaile vpon a woman with childe, and they shall not escape. 1. Thes. 5. 3. according to that re­markable [Page 437] saying of Salomon; He that beeing often reprooued, hardeneth his necke, shall sud­denly bee destroyed, and that without remedie. Prou. 29. 1.

Secondly, whereas the Obser. [...]. word translated, Reprooue, signifieth in the originall, to Conuince; Hence further I ob­serue, what is the right order and direct course in the du­tie of reproouing; namely in­tending the good of the par­tie, to conuince him in his conscience of his fault, ma­king it manifest, that it is a sinne in him, and so to pro­ceede to reprooue, rebuke, admonish, and checke him; and if occasion serue, to giue due correction; that the par­tie so conuicted may bee brought to a sight of his sin, and to amendment: It is therefore a preposterous and rash course suddenly to re­prooue [Page 438] bluntly, without con­uincing the conscience of the offender. Wee must follow the example of God himselfe in this, viz. So to reprooue the partie, as to set in order before his eyes the things that hee hath done. Psalm. 50. 21. If all pro­phesie, and there come in one that beleeueth not, or one vnlearned, hee is conuinced of all, hee is iudged of all; and thus are the secrets of his heart made mani­fest, and so falling downe on his face hee will worship God, and report, that GOD is in you of a trueth. 1. Corinth. 14. 24, 25. Without this conuincing, our reproofes wil be in vaine; the party reprooued will bee more hardened, and grow more desperate, and so wee shall doe more hurt than good; besides, wee shall bee counted false accusers, and busi-bodies in other mens matters. And thus of the du­ty, Reprooue.

2 The Second point in the matter, is concerning the persons, who must reprooue. It is a duety which indeed concernes all men; all ought to doe it, all should doe it, though indeede all cannot: None are excepted, none ex­empted; for that rule is inde­finite, and concernes all, Thou shalt not hate thy brother in thy heart, but thou shalt plain­ly rebuke thy neighbour, and not suffer sinne vpon him. Leuit. 19. 17. Here is a commaunde­ment generall. Indeed none ought to reproue either with scandall to himselfe or others, or with hurt and hinderance to the party reprooued, be­cause euery one should bee cleare at least of open crimes, yet such are not simply freed from the performance of this duty. But more properly, and in a more speciall man­ner, [Page 440] this dutie belongs to those that are regenerate by the Spirit of God, and truly conuerted; who are come out of their natural estate, and become spirituall; who be­ing once darkenesse, are now made light in the Lord, wal­king as children of the light, as appeareth from the [...]. verse; Yee were once darkenesse, but now are light in the Lord, walke as children of light, proouing what is pleasing to the Lord, And haue no fellowship with vnfruit­full workes of darkenesse, but ra­ther reprooue them. They are called children of light, who beeing come out of the dark­nesse of their sinnes, igno­rance and errour, are renew­ed in the spirit of their mind, beeing endued with the true knowledge of God, hauing their vnderstanding enlight­ned, their iudgements infor­med, their heart and liues re­formed, [Page 441] their wills rectified, their affections sanctified, and the whole man conformed to the will of God. As on the contrary, They are said to bee children of darkenesse, who walke in the vanity of their mind; hauing the vnderstand­ing darkened, beeing altenated from the life of God, through the ignorance that is in them, be­cause of their hardnesse of their heart; who beeing past feeling, haue giuen themselues ouer vnto lasciuiousnesse, to worke all vn­cleannesse with greedinesse. E­phes. 4. 17, 18, 19. vnto these latter this dutie doth not so properly belong; Therefore Saint Paul directly pointeth at the parties who must re­prooue; viz. children of light, expressing himselfe pl [...]inely else-where, Brethren, if any man bee suddenly ouertaken in any offence, yee which are [spi­rituall] restore such a one in the [Page 442] spirit of meekenesse, Galath. 6. 1. and in this place, Paul speakes not so much of re­proofe by word, as by deed, by the light of an holy life, which wicked men cannot performe.

Vse 1 This deepely condemneth all those that haue no care of their brethren; and therefore, though they sinne openly, and commonly, yet neuer reprooue them, as thinking it a dutie not belonging to their charge, and nothing concernes them; These are right of Caine his disposition, Am I my brothers keeper? Gen. 4. 9. therefore let them sinke or swimme, what is that to vs? let them looke to it whom it concernes, for my part I will not meddle in it; This I say, is the common sinne of these times, most se­uerely to be censured; for by [Page 443] this meanes, hee which may saue a soule, and will not, (which often times may bee done by this Christian re­proofe) doth in effect, in what him lieth, kill and de­story his brothers soule, which indeed often-times pe­risheth for want of brotherly correction & reproofe: Ma­ny haue a care of the good of the bodies of others, and they are bound in conscience so to doe; much more care then ought they to haue of the good of their soules, be­ing farre more precious than the bodie? And looke how farre a man excels a beast, so farre should wee regard the good of our brethren more than a beast. It is written, if we see our enemies Oxe or Asse to wander or goe astray, we must turne him backe, much more our brother going the broad way to destruction. Now to [Page 444] stirre vs vp to the perfor­mance of this dutie, let vs ob­serue what Saint Iames saith, Brethren, if any of you doe erre from the truth, and one conuert him, let him know, that hee which conuerteth a sinner from the errour of his way, shall saue a soule from death, and shall hide a multitude of sinnes, Iam. 5. 19. 20.

Vse. 2 This teacheth vs, that God doth not giue vnto vs his gifts of grace, for our selues alone, but for the good and benefit of others also; as wee are to obserue Gods Com­mandements in our selues, so to preserue them in others; as we are enlightened our selues, so to enlighten others, labou­ring to bring them to the faith, which many times is done by due reproofe, either by word, or deed, or both. This is agreeable to that, No [Page 445] man lights a candle, and puts it vnder a bushell, but sets it on a Candlesticke, that it may giue light to all in the house, Math. 5. 15. signifying, that we must not conceale those gifts which God giueth vs, but employ them to the good of others; according to that re­markable saying; When thou art conuerted, strengthen thy brethren, Luke 22. 32. especi­ally this concernes Ministers, as Paul saith, The dispensation is giuen mee to you-ward, Ephes. 3. 2. Ʋnto mee the least of all Saints, is this grace giuen, that I should Preach to the Gentiles, &c. Ephes. 3. 8.

Vse. 3 Thirdly, what must be re­prooued? The Text saith, Reprooue them rather; [Them.] This may bee vnderstood, ei­ther of wicked men who are darkenesse, or of their sinnes which are workes of darke­nesse; [Page 446] In this place, the Apo­stle speaketh properly of their sinnes; Haue no fellowship with vnfruitfull workes of darkenesse, but reprooue them, that is, works of darkenesse; Sinnes then are to be reprooued. Quest. But may not persons themselues be reprooued? Answ. All that are of the visible Church, at lest in shew and outward profession, who are brethren in religion (though false bre­thren) if they be of the same particular Church, liuing vn­der the same particular go­uernement, or being of ano­ther Church, yet professe the same religion with vs, may and ought to bee reprooued and censured. Thus, Kings and Princes, the mighty Po­tentates, Magistrates, Mini­sters and all Superiours are subiect to reproofe, as well as others. Thus Nathan reproo­ued King Dauid, first, in a [Page 447] parable, afterwards directly, Thou art the man, 2 Sam. 12. 1. to 7. Thus Azariah the Priest, with fourescore more Priests of the Lord, that were valiant men, withstood King Ʋzziah, and reprooued him sharpely, for burning incense to the Lord, whereas it nothing per­tained to him, but onely to the Priests; Goe out of the sanctuary, say they, for thou hast trespas­sed, neither shall it bee for thine honour from the Lord God, 2 Chron. 26. 17. 18. Thus Paul reprooued Peter to his sace, Gal. 2. 11. to 15. and Paul bids the Colossians, to say vnto Archippus, Take heede to thy Ministery, which thou hast receiued in the Lord, that thou fulfill it, Col. 4. 17▪ But on the contrarie, this reproofe be­longs not to those which are out of the visible Church, as Iewes Turkes, Pagans, and the like; reproofe being a [Page 448] part of Ecclesiasticall disci­pline reacheth not to such; as Paul saith, What haue I to doe to iudge them that are without? i. e. those that are out of the Church, 1 Cor. 5. 11. 12. And here, by the way, I ob­serue, that those Magistrates, Monarches, Ministers, and other Superiours, that will not endure the least reproofe, doe herein contemne Gods ordinance, and are greatly to be censured; Let Superiours remember, they haue many that will flatter them, but few that will or dare reprooue them; whereas they being in highest place, are more sub­iect to falling, and so most need of reproofe. But what saith Salomon? He that rebu­keth a man, afterwards, shall finde more fauour, than hee that flattereth with the tongue, Prou. 28. 23.

But the scope of the Apo­stle [Page 449] in this place, as I haue obserued, is to shew rather what must bee reprooued; namely, all Sinne whatsoe­uer, knowne and certaine; be it lesse or great; against God or man; euen iniuries and wrongs, especially publique, though not alwaies priuate; publique, I say, which are dis­honourable to God himselfe, scandalous to his Church, peruitious to him that com­mitteth them.

Hence then I gather, that Obser. the maine thing to be aymed at in our reproofes, is Sinne in man, not so much man himselfe; it is Sinne that is the bane of the soule; sinne is mortall, deadly, and damna­ble; Through sinne, both soule and body perish, it be­ing not repented of; Seeing then we must labour to gaine our brother from perishing in [Page 450] his sinnes, euery sinne must bee reprooued. Obiect. But by reproouing of mens sins, and men for their sinnes, I shall get ill-will, much hatred, contempt, and so thrust my hand as it were into a Waspes neast, therefore I had better be silent, and let them alone. Answ. I answere with Salo­mon, Reprooue not a scorner, lest he hate thee; rebuke a wise man, and hee will loue thee, Prou. 9. 8.

Vse. 1 This condemneth deepe­ly the common fault of these times, that men make their re­proofes matters of reuenge; a fault both in publique Mini­sters, and priuate persons, ma­ny making the Pulpit a place of reuenge, rayling, hard cen­suring, being inuectiue against the parties, not against their sinnes; ayming chiefely at this, to set their brethren vp­on [Page 451] the Stage, making them spectacles to the world, rather exclaiming of them, than speaking in loue to reclaime them; that I may say with Paul, They Preach Christ of en­uy, Philip. 1. 15. And the same is common among the most of our people, who lie in waite for their brethren; who, many times see, and heare their neighbours to sinne, and that grieuously, both in publique and secret, yet neuer finde fault with them; but when the least oc­casion is offered of falling out, then they will rip vp all that they can, though it bee many yeares after, to their vt­ter ouerthrow, shame, and disgrace; yea, many times, in what them lieth, to the taking away of their neighbours life; and through this comes so many nicke-names, re­proachfull tearmes and the [Page 452] like: This is, I say, the com­mon course of reproouing; whereas Saint Paul would haue vs, to reprooue, rebuke, with all long-suffering. 2. Tim. 4. 2.

Vse. 2 This reprooueth all such, as cannot endure that their sinnes should bee reprooued; especially their great sinne, their master-sinne, their belo­ued sinne; a man may as well pull their heart out of their bosome, as that sinne out of their heart; yea, such is the peruerse nature of a number, that if they bee reprooued for their faults, are ready to offer violence to the party reproo­uing; like Saul with his speare, if you awake them, its at your perill; ready with Herod to behead Iohn Baptist, or with Achab to imprison the good Prophet Michaiah; yea, ma­ny there are, that doe wilful­ly [Page 453] absent themselues from the Word, because they cannot indure their sinnes should be reprooued; & if they thought the Minister would speake a­gainst such and such sinnes, they would neuer heare him, and therefore many times it is seene; that such an one, ha­uing a guilty conscience, though the Minister neuer meant him, will wilfully de­part out of the Church, and beare a continuall hatred to that Minister, for speaking against pride, swearing, swag­gering, drunkennesse, whore­dome, vsury, and the like; Thus they that doe euill hate the light, neither will they come to the light, left their deedes should bee reprooued, Iohn 3. 20. But these are scorners, proud; [...]ir a scorner heareth not reproofe. Prou. 13. 1. A scorner loueth [...]ut one that reprooueth him; nei­ther will hee goe vnto the wise. [Page 454] Prou. 15. 15. But let such know, whosoeuer they are, That God scorneth all such scor­ners. Prou. 3. 34.

Vse. 3 Let this mooue vs all, to yeeld our neckes to Christ his yoke, and our backes to this rod of Ecclesiasticall cen­sure, as acknowledging it to bee a speciall meanes to saue a soule from perishing in sinne; and the rather, because it is God who reproueth by his Word, and so it is the Word that finds out our sinnes; and therefore whosoeuer hateth reproofe, despiseth the Word, Which who-so doth, shall bee de­stroyed; but hee that feareth the Commandement, shall be rewar­ded. Prou. 13. 13. Many cry out of the Minister for repro­uing, when it is the Wor [...] of God. For the Word of Go [...] is quicke and powerfull, an [...] sharper then any two edge [Page 455] sword, pearcing euen to the di­uiding a-sunder of soule and spi­rit, and of the ioynts and marow, and is a discerner of the thoughts and intents of the heart. Hebr. 4. 12.

Vse. 4 This must teach vs, as to reprooue, so to bee reprooued for small sinnes, (though no sinne in it selfe bee small, but compartiuely) we haue motes to pull out as well as beames, lesser sinnes as well as greater, besides euery great sinne hath his beginning from some small sinne: Therefore, it is a great point of Christi­an wisedome, to nippe sinne in the head, while it is young, and not suffer it to grow to a strength, and so to habit, then to a custome, then to a ne­cessity. The reason why such great and grieuous sinnes are committed in the land, is be­cause sinne is not looked to [Page 456] while it is little, it is not pre­uented in the beginning, but suffered to take a head; there is no conscience made of small sinnes, they are no whit regarded, and therefore so sel­dome reprooued. Let vs ob­serue this in the example of Cain: The Lord reprooued him for his wrath, and sad counte­nance, (which were begin­nings of further mischiefe) but hee not regarding the Lords reproofe for those smaller sinnes, grew to the height of that grie­uous and crying sinne of murther; rising, vp against his innocent brother Abel, slew him. Gen. 4. 6, 8. whereas, if he had yeel­ded to Gods reproofe for his wrath, malice, and sad coun­tenance, hee might haue pre­uented murther. Thus a number beeing reproued for their lusts, chambering, idle­nesse, wantonnesse, lasciui­ousnesse, and not regarding [Page 457] it, grow to whoredome: So when men are reprooued for haunting bad places, and kee­ping bad company, and not yeeld vnto it, come at length to that horrible sinne of drunkennesse, theft, and the like.

Ob. But if all sins are to be reprooued, and all sorts are to bee reprooued, why doth Salomon say, Rebuke not a scor­ner. Prou. 9. 8. and Paul, Re­buke not an Elder? 1. Tim. 5. 1. Answ. Salomon speakes of o­pen and manifest scorners, and contemners of the Word; otherwise all, though neuer so notorious, are to be censured and reprooued; and so must that place of our Sa­uiour be vnderstood of open scorners and persecuters of the knowne truth; Giue not that which is holy vnto the dogs, neither cast yee your pearles be­fore [Page 458] swine, lest they trample them vnder their feete, and turne a­gaine, and rent you. Matth. 7. 6. Such holy admoniti­ons, and Christian pearle of Christian reproofe, and brotherly correction, are not to bee cast before such dogs and swine as manifest con­temners of religion, and open persecuters of the Word. Wheras Paul saith, Rebuke not an Elder, he doth not meane that it is altogether vnlawfull to reprooue an Elder, but to shew the manner of reproofe, and the right rule to bee ob­serued; as, it must bee done aduisedly, mildely, gently, by way of intreaty, and exhor­tation: A bare reproofe is not so fit as exhortation; Re­buke not an Elder, but intreate him as a father. Against as Elder receiue no accusation, but before two or three witnesses. Them that sinne, rebuke before [Page 459] all. 1. Timoth. 5. 19, 2. id est, those Elders beeing first pri­uately admonished, and ac­cused before witnesses, rebuke before all; id est, the whole Church.

Hitherto of the Matter; Now of the Manner of re­proofe: for it is not sufficient to reprooue, but to know how. The right Manner of reproofe is two-fold: Gene­rall. Speciall. Generally; wee are to reprooue two wayes. First, by word. Secondly, by deed: as followeth.

1 First, by word; and this is to be done both in regard of sinnes, and of iniuries and wrongs. This is often enioy­ned both by God himselfe, our Sauiour Christ, Salomon, and Paul. Thou shalt plainely rebuke thy neighbour, and not suffer sinne vpon him. Leuit 19. 17. If thy brother shall trespasse [Page 460] against thee, goe and tell him his fault betweene thee and him alone, if hee heare thee, thou hast gained thy brother. Matth. 18. 15. which Saint Luke ex­plaineth; If thy brother tres­passe against thee, rebuke him. Luke 17. 3. Them that sinne, rebuke before all. 1. Tim. 5. 20. that is, those Elders that haue been first priuately admoni­shed, and after that before witnesses, if they be accused before two or three witnesses, then let the Pastours or Go­uernours of the Church, re­prooue those Elders before all men, that is, before the whole Church, and not be­fore all men, in all places, in all assemblies where they of­fend, & where they become; for this were a disgracefull re­proofe; tending rather to their hardening, than amend­ment. Wee must hold fast the faithfull Word, as we haue been [Page 461] taught, that wee may bee able by sound doctrine both to exhort, and to conuince the gain-sayers. Tit. 1. 9. Reprooue, rebuke, ex­hort, 2. Tim. 4. 2. All Scrip­ture is giuen by inspiration of God, and is profitable for do­ctrine, for reproofe, for corre­ction, for instruction in righte­ousnesse. 2. Tim. 3. 16. Rebuke them sharpely, that they may be sound in the faith. Titus 1. 13. And Salomon often in the Prouerbs, and Ecclesiastes, speaketh of reproouing by word of mouth, and hearing, and hating reproofe, as I haue formerly shewen. But how­soeuer this bee a speciall du­tie, and necessary, and the want of it to be bewailed, and though wee ought by all meanes so farre as our calling requires, to reprooue sinnes; yet the Apostle doth not in this place and Text speake properly of this kinde of re­proofe [Page 462] by word, but of the o­ther; by deede.

2 Secondly, Wee must re­prooue sinnes by deede, that is, by the light of [...]n holy life, and good example; for many times when words faile, good examples au [...]ile; Precepta de­cent, Exempla trakunt: Pre­cepts teach, Examples draw on others. That this kinde of re­proofe is heere meant, appea­reth by these reasons.

1 First, we must vse reproofe by word, towards a brother that trespasseth. If thy brother trespasse, rebuke him. Luke 17. 3. But heere the Apostle speakes of infidels who are darkenesse, and their workes, workes of darkenesse.

2 Secondly, The Apostle di­rects his speach to all Chri­stians, who must reprooue: But it is not the part of euery one to reprooue other mens sinnes by words, but it is their [Page 463] dutie to doe it by contrarie manners, by an holy con­uersation of life, and by de­clining from all communion with sinne, and sinners.

3 Thirdly, the Metaphor of light here confirmes this; Light discouers, and makes all things manifest, not by words, but by light, so chil­dren of light, by light of an holy example, must reprooue the workes of darkenesse.

4 Fourthly, the Apostle ex­horteth here to reprooue, not men who are darkenesse, but their sinnes, the workes of darkenesse; Men that sinne may b [...]e rebuked by words, but their sinnes and workes of darkenesse by an holy life.

5 Fiftly, the Apostle layeth downe two great reasons in the 12. Verse, why we should rather reprooue sinnes, by light of holy life, than by [Page 464] words. 1. because they are done in secret; if they are done in secret, how can wee re­prooue things vnknowne by words? 2. it is a shame to name them, and to speake of those things which are done of them in secret; how then can wee with honesty by words reprooue them? which words are spoken emphati­cally, for if it be a shame to speake of them, how much more shame to commit them?

Vse. 1 This being so, it must stirre vp euery one to study, and endeauour after piety and godlinesse, to leade an holy life in all godlinesse and ho­nesty; To let our light of an ho­ly example, so shine before others, that they may see our good workes, and glorifie our Father which is in heauen, Matth. 5. 16. Wee must haue our conuer­sation honest among the Gentiles, [Page 465] that whereas they speake against vs as euill doers, they may by our good workes, which they shall be­hold, glorifie God, 1 Pet. 2. 12. Thus by the light of piety, and good workes; by a holy conuersation of life, and good example, wicked men will be reprooued and conuinced in their consciences, that those things which they doe are not good; whereas by the word of mouth, yea, by the word of God, they will bee no whit mooued; according to the saying of Saint Paul; If all prophecie, and there come in one that is an vnbeleeuer, or one vnlearned, hee is conuinced of all, hee is iudged of all; And thus are the secrets of his heart made manifest, and so falling downe on his face, hee will wor­ship God, and report that God is in you of a truth, 1 Cor. 14. 24. 25. Thus by this meanes sin­ners are not offended, but [Page 466] more profitably reprooued, & so are brought to a know­ledge of themselues, and be­ing brought to a knowledge of themselues and their sins, grow to a mislike of them­selues, and of their sinnes and so are brought to repentance, and saluation; And for this purpose, that saying of Saint Peter is remarkeable, and re­gardable; yee Wiues be in subie­ction to your own Husbands, that of any obey not the word, they may without the word be wonne by the conuersation of the Wiues, while they behold your chast con­uersation coupled with feare, 1 Pet. 3. 1. 2.

Vse. 2 This reprooueth, and se­uerely condemneth all those that liue a wicked, lewde, pro­phane, and dissolute life, gi­uing all euill example; who are so farre from reproouing sinne, as they dishonour God, [Page 467] offend the weake, scandalize the Church, harden the wic­ked, and confirme them in their wickednesse, wound their owne, and their bro­thers conscience, causing o­thers to fall and goe astray, and in what them lye, destroy their soules: Euill words cor­rupt good manners, 1 Cor. 15. much more euill workes. And thus much of the manner of reproofe in Generall.

Specially, the manner of reproouing of Sinne, con­sisteth in these particulars. It must be 1. orderly, 2. cer­tainely, 3. plainely, 4. dis­creetly, 5. mildely, 6. seasona­bly, 7. louingly, 8. patiently, 9. considerately, 10. zea­lously, 11. profitably, 12. im­partially.

.1 First, wee must reprooue, orderly. Wee must first begin with our selues, to reprooue sinne in our selues, our Chil­dren, [Page 468] Seruants, and kindred, then in strangers. This order to beginne with our selues, is very necessary; for it is a shame to reprooue that in o­thers, with which wee are tainted our selues; wee are vn­worthy reproouers, neither can wee in loue to them, or hatred to their sinne, or zeale to Gods glory, reprooue o­thers for that which we hate to reforme in our selues; If we doe reprooue others, and be as deepe in fault our selues, it may well bee said vnto vs, Physitian, heale thy selfe, Luke 4. 23. For wherein thou iudgest another, thou condemnest thy selfe, for thou that iudgest doest the same things. And thinkest thou O man, that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God? Rom. 2. 1. 3. And why beholdest thou the moate that is in thy brothers [Page 469] eye, but considerest not the beame that is thine owne eye? Or how wilt thou say to thy brother, Let me pull the moate out of thine eye, and behold a beame is in thine owne eye? Thou hypocrite, first cast out the beame out of thine own eye, and then shalt thou see clearely to cast out the moate out of thy brothers eye, Math. 7. 3. 4. 5. This is that holy or­der to bee obserued, besides the conuincing the offender in his conscience of his fault, before hee proceed to re­prooue. It is the counsell of the Apostle, Let all things bee done decently, and in order, 1 Cor. 14. 40. if all things, then Reproofe.

Vse. This condemneth the common practise of the most, who are alwaies prying into the liues of others, obseruing them, so as to vpbraid them, and cast their faults in their [Page 470] teeth, and altogether neglect their owne faults, which are as great, or greater; These are a curious people to looke into other mens liues, but a sloathfull people to looke in­to their owne; They are quicke-sighted and Eagle­eyed, in spying faults in o­thers, but as blinde as Moules to see their owne; They can spie the least moate in their brothers eye, but cannot dis­cerne the great beames in their owne. They are like vnto an eye, which seeth all things, but cannot see it selfe Thus, they straine at a Gnat, and swallow a Camell, Matth. 23. 24. But let vs marke what Dauid saith Let the righ­teous smite mee, it shall bee a kindenesse; and let him reprooue mee, it shall be an excellent oyle, which shall not breake my head, Psal. 141. 5. Loe, hee saith not here, let the prophane, [Page 471] Iewd, wicked liuer, who is tainted with the same or grea­ter sinne reprooue mee, but let the righteous; signifying, that before wee correct and reprooue others, we must first redresse our owne saults, and become godly and righteous.

2 Secondly, wee must re­prooue, certainely. I meane, wee must haue a certaine knowledge of the sinne, or fault committed, and bee throughly informed of the offence, either in our selues, or by credible information from others, who are knowne to bee honest men, against whom no iust exception can be taken. In this case we may reprooue peremptorily and directly, as Nathan did Da­uid, Thou art the man, 2 Sam. 12 7. But if it be a doubtfull case, and the thing concer­ning our brothers fault vn­certaine, our reprooie must [Page 472] be conditionall; Besides, we shall purchase to our selues much disgrace, the party re­prooued will deny that hee knowes any such thing, so we shall be counted busie-bodies in other mens actions, spying out faults where is none, whereby our brother is much offended, and wee taken for false accusers, because we haue no ground or certaine proofe of the fault; It is the counsell of the Apostle, Let vs consider one another to prouoke vnto loue, and to good workes, Heb. 10. 24. not consider one another to vpbraid one another, but the better to discerne of the fault, and to know how to reprooue it. When Paul saw that they walked not vprightly according to the truth of the Gospell, he reprooued Peter be­fore them all, Gal. 2. 14. Here was a certaine knowledge Paul reprooued the dissent [...] [Page 473] among the Corinthians; For it hath beene declared vnto mee of you, my brethren, by them which are of the house of Cloe, that there are contentions among you, &c. 1 Cor. 11. 12. Here was a credible information; which Paul belieued, and therefore reprooued them; I heare there are diuisions among you, (he heard it by report of the house of Cloe,) and I partly beleeue it, 1 Cor. 11. 18.

Vse. This reprooues all those that goe vpon false reports, flying-tales, priuate surmises, suspitions, presumptions, and euery rumour blazed abroad, being altogether ignorant of the offence; Thus wee haue a number of tale-bearers, and tatling Gossips, and carry­tales, that goe pedling vp and downe, from house to house, back-biting, slandering, dis­gracing, and reproaching [Page 474] their neighbour, and these are beleeued, though neuer so false, and from the false re­port of such, men goe to re­prooue the party so grossely and wrongfully abused; and when the partie so reproo­ued, being most innocent, shall demand who is the Au­thour of such reports, this is the villany of all, the reproo­uer will conceale the Author, and will by no meanes re­ueale him, either for feare of fauour, and so leaue a blot vp­on the good name of the guiltlesse partie. Let all such know they haue no part in the Kingdome of heauen, Psal. 15. 3.

3 Thirdly, wee must re­prooue, plainely. To reprooue plainely, is, 1. to lay open, discouer, and make manifest the fault to the face of the doer, and not to goe behinde the doore for the matter, as [Page 475] though we durst not be seene in it. For all things that are re­prooued, are made manifest by the light, Ephes. 5. 13. Paul withstood Peter to his face, and reprooued him before them all; he went plainely to worke, being throughly informed of the of­fence, Galath. 2. 11. 14. Or, plainely; that is, in plaine tearmes; couching our re­proofe in plaine words, to speake to the capacitie of the partie reprooued, and to the conuincing of him in his con­science of his fault, that it is not a fault in generall, but a fault in him; so much the word in the originall signifi­eth. Or, plainely; that is, to reprooue in good earnest, iu­dicially, without sleighting of it ouer houerly, and negli­gently, vsing no quirkes or quiddities, or equiuocation; Or, plainely; that is, to deale plainely, that is to say, simply, [Page 476] vprightly, innocently, truly, without deceit, guile, vaine­glory, dissimulation, or flat­tery. Thou shalt plainely rebuke thy neighbour, and not suffer sinne vpon him. Lou 19. 17.

Vse. This condemnes three sorts of reproofes. First, All old, and perfunctory re­proofes; Perfunctory, I call all such, as are lightly, slight­ly, or negligently passed o­uer, dispatched onely for fa­shion sake, beeing a meanes to maintaine sinne, rather than to restraine sinne: Such was it of Eli to his sonnes. 1. Sam. 2. 23, 24. A second sort offend herein; who pro­pound their reproofes by way of interrogation, demaunds, or questions; as, where were you such a time, how did you behaue your selfe, in what company were you, in what case were you? (mea­ning [Page 477] hee was drunke) the party replies, hee knowes not what he meanes; so he leaues a blot vpon his name, and durst not directly tell him it was so; this is not to reproue plainely. A third sort heere taxed, are such as will seeme to reprooue, but it shall be in a merriment, in a iesting vaine, in a sporting manner, yea, it shall be in such a man­ner, as he will abuse the Scrip­tures, and speake it by way of derision, and mocking of those that doe it in sinceritie; for he would not for a world his friend should take it in good earnest, lest, forsooth, hee should bee counted a Pu­ritane or Precisian for his la­bour. Thus fooles make but a sport of sinne. Prou. 14. 9. This is not to reprooue plainely, and in earnest, and to make the reproofe enter into a man as it ought; as Salomon saith, [Page 476] [...] [Page 477] [...] [Page 478] A reproofe entreth more into a wise man, than a hundreth stripes into a foole. Pro. 17. 10.

4 Fourthly; Wee must re­prooue Discreetly: We must be wise to discerne betweene party and party, betweene sinne and sinne; to obserue the quality of the one, and the nature of the other; for all parties are not to be reproo­ued a-like, nor all sinnes a-like: Some are equals, some inferiours, some superiours, some publique, some priuate, some bond, some free; so ac­cording to each condition must be our reproofe; some by admonition, some by Ex­hortation, as Elders, Mini­sters, and Magistrates. 1. Tim. 5. 1. Some with the rodde of sharpe reproofe, as such as are knowne to be notorious, and openly scandalous. T [...]. 1. 13. Some, not onely by [Page 479] word, but by due correction, as superiours towards those ouer whom they are placed, and whose charge is commit­ted to them, as Parents, Ma­sters must reprooue their children and seruants: A­gaine, some sinnes are of in­firmitie, frailty, ignorance, weakenesse; these must bee reprooued gently, friendly, tenderly: Some are of ma­lice, pride, wilfulnesse, pre­sumption, contempt, and the like; these must bee reproo­ued sharpely, and with seue­ritie: To the former we must bee as Barnabas, the sonnes of consolation; To the latter, Boa­nerges, the sonnes of thunder, thundring out the iudge­ments of God against their sinnes.

Vse. This reprooueth the indis­cretion, and want of spirituall wisedome in a number, who [Page 480] put no difference at all, either betweene the parties or their sinnes; and so either reproue not at all, or if they doe, they sing the song of iudgement in stead of mercy, or mercy in stead of iudgement, Law for Gospell, or Gospell for Law; or else altogether mer­cy, or altogether iudgement: This is a fault in many Mini­sters, who should bee wise and discreete to know the state of their flocke. Prou. 27. 23. and to know that their Congre­gation is a mixt company, some more tractable, some more refrectary, and so ac­cordingly should by whole­some doctrine raise vp one by the Gospell, and beate downe the other by the Law, and not to preach altogether damnation alike to all: This is a fault also in inferiours, as in the Subiect towards the Magistrate, in the people to [Page 481] the Minister, who are ready vpon euery small occasion to reprooue their superiours, to censure them vpon euery re­port, whereas against an El­der wee must receiue no accusa­tion vnder two or three witnes­ses. 1. Tim 5. 29 Let vs there­fore take vp the counsell of Saint Iude: Of some haue com­passion, making a difference, And others saue with feare, pulling them out of the fire. Iude vers. 22, 23.

5 Fifthly, We must reprooue Mildely; that is, with a meeke and quiet spirit, which is in the fight of God of great price. 1. Pet. 3. 4. we must in reproo­uing, bee free from all re­uengefull affections, rigour, and extremitie; Wee must re­prooue, rebuke, wxhort, with all long suffering. 2. Tim. 4. 2. The seruant of the Lord must bee gen­tle to all men; in meekenesse in­structing [Page 482] those that oppose them­selues. 2. Timoth. 2. 25, 26. We must deale in reproofe, as a Surgeon with a bone out of ioynt, or a sore wound, that is, tenderly, and gently, If a man bee ouertaken in a fault, yee which are spirituall, restore such a one in the spirit of meekenesse. Galat. 6. 1.

Vse. This seuerely reprooueth all such as vse bitter inue­ctiues, railing speeches, and extreame seuerity in reproo­uing others, whether Mini­ster or others; whereby it comes to passe, that for the most part they fall out, mis­calling one another, and fal­ling to cursing and swearing, fighting, and quarrelling, do­ing more hurt than good: This againe condemnes the cruelty of many Parents, and Masters, in vsing too much seueritie, and extremitie in [Page 483] their corrections, as many poore children, seruants, and apprentises, both in City and Countrey, haue cause to com­plaine. But what saith Salo­mon, A righteous man is mer­cifull to his beast, (much more to his child, or seruant) but the tender mercies of the wicked are cruell, Pro. 12. 10. As ap­peares in such cruell hard­hearted Parents; especially stepfathers and mothers, and such tyrant-like masters, who vse their children and ser­uants, more like dogs than Christians.

6 Sixthly, We must reproue, Seasonably. We must obserue a fit time and place, wherein to reprooue; for it is not fit­ting at all times, or in all pla­ces, or all companies; but the most fit time is to be chosen. There is a time for all things, (if for all things, then for re­proofe) [Page 484] there is a time to euery purpose vnder heauen; a time to keepe silence, and a time to speake, Eccles. 3. 1, 7. The god­ly man bringeth foorth his fruit, tempore opportuno, in due season, Psal. 1. 3. A word fitly spoken, is like apples of gold in pictures of siluer, Pro. 25. 11. And a word spoken in season, how good is it? Pro. 15. 23. A foole vttereth all his mind, but a wise man keepeth it in till af­terwards, Prouerbs 29. verse 11.

Thus when we see a man in the heate of his passion of anger, we must not take th [...] present time to reprooue it his heate, but stay till his heate be ouer; A brother of­fended, is harder to be wo [...] then a strong citie, Pro. 18. 19. When a man is drunke, it is no fit time to tell him of it in his drunken fit, but after­ward, when he is come to [Page 485] himselfe. Abigail reprooued Nabal her husband, for his churlish answere to Dauids seruants, but she obserued the fittest time; For Nabal kept a feast of Sheepe-shearing, and his heart was merry, and he was ve­ry drunken; but she told him no­thing till morning, more or lesse, till the morning light, when the wine was gone of his head, 1. Sam. 25. 36.

Vse. This reprooueth all such, as make no distinction of times, place, or persons, when, where, or before whom they reprooue their brethren: but traduce their brethren to others, & diuulge their faults in euery place, before all com­panies; yea, they will obserue their owne time, though most vnseasonably, when they may speake to their fa­ces publikely, to their greatest disgrace; as Dauid saith, The [Page 486] wicked watcheth the righteous, and seeketh occasion to slay him, Psal 37. 32. This is against the rule of charity, which co­uereth a multitude of sinnes, 1. Pet 4.

7 Seuenthly, We must re­prooue, Louingly; to make the partie see, that what we doe; we doe in loue to his person with hatred to his sinne, and all for his good; both regar­ding the reputation of his good name, which we ough [...] to tender as our owne; as al­so ayming at the eternal good of his soule. It is the counsel of the Apostle, Let all you things bee done with charitie 1. Cor. 16. 14. if all things, ther reproofe. It is the rule of Charity; Whatsoeuer ye woul [...] that men should doe to you, [...] so doe ye to them, for this is the Law and the Prophets, Matte. 7. 12. But as we would haue [Page 487] others rebuke vs in loue, so must wee our brethren; and because they are brethren whom we must reprooue, we must liue and loue as bre­thren; wee must imitate our Sauiour; saying, As many as I loue, I rebuke, and chasten, Reu. 3. 19. God correcteth eue­ry sonne whom he loueth, as, Heb. 12. 6. Thus, it must appeare, that we doe it both in loue to his person, and in loue to God; that if we should be as­ked why we are so forward in reproouing? for the loue of God constraineth vs, 2 Cor. 5. 14.

Vse. This makes against those that are supercilious censu­rers of others vncondemned; reproouing rather of malice to his person, than of hatred to his sinne; hating his per­son, and louing his sinne; which is contrary to Gods [Page 488] owne commandement; Thou shalt not hate thy brother in thy heart, Thou shalt plainely rebuke thy neighbour, Leuit. 19. 17. He that is malicious and hate­full, is so farre from gaining his brother, as that Salomon tels vs, Hatred stirreth vp strife, Prou. 10. 12. Saint Paul saith, All things that are reproo­ued, are made manifest by the light; for whatsoeuer doth make manifest, is light, Ephes. 5. 13. But Saint Iohn tels vs againe, He that hateth his brother, is in darkenesse, euen till now; hee is in darkenesse, and walketh in darkenesse, and knoweth not whe­ther he goeth, because that dark­nesse hath blinded his eyes, 1 Ioh. 2. 9. 11. Thus it is as im­possible for him that is in darkenesse to reprooue his brother, as for darkenesse it selfe to discouer and make manifest things in secret; wee must in our reproofes, be so [Page 489] louingly affected, as we should ayme chiefly at the winning of soules; but, Saint Iohn tel­leth vs, that whosoeuer hateth his brother, is a murtherer, 1 Iohn 3. 15. This also makes against those, who in stead of loue, in seeking their brothers good, seeke occasion to vexe their brothers foule, by malitious, enuious, and cru­ell speeches, though he neuer deserued it, as Dauid saith, speaking cruelly, despightfully, and disdainfully against the rightcous, Psal. 31. They plot a­gainst the iust, and gnash vpon him with their teeth, 37. 12. or else, their reproofes are to re­uenge themselues on their brethren, so taking Gods of­fice out of his hand, who saith, Vengeance is mine, and I will repay, Rom. 12. 19.

8 Eightly, we must reprooue, Patiently. This may seeme to [Page 490] be the same, which I spake of before, viz. mildenesse, meekenesse, long-suffering; but it is not; for Saint Paul charging vs to reprooue with all long-suffering, doth in the former Chapter, distinguish long-suffering from patience, setting them downe as two se­ueralls; Thou hast fully knowne my long-suffering, charity, pa­tience, 2 Tim. 3. 10. So againe, The seruant of the Lord must not striue, but bee gentle to all men, apt to teach; patient, in meekenesse instructing, &c. 2 Tim. 2. 24. 25. where wee see againe, patience, gentlenesse, meekenesse, are distinguished. This patience must appeare, not only in time of reproofe, which may be called forbea­rance, but also after reproofe, to waite patiently for amend­ment of the partie reprooued; All Scripture being profitable for reproofe, for correction, for [Page 491] instruction, 2 Tim. 3. 16. is cal­led the word of patience, Reuel. 3. 10. because it teacheth pa­tience; is the instrument of patience; cannot be maintai­ned without patience; besides it is Gods word, who is the God of patience, Rom. 15. 5. and Christ calls it his patience, Reuel. 3. 10. which must teach vs to begge it at Gods hand, when wee are to reprooue our bre­thren. It is the saying of our Sauiour, The good ground, are they which in an honest and good heart, hauing heard the word, keepe it, and brings forth fruit with patience, Luke 8. 15. now one maine fruit is Christian reproofe. Therefore let vs follow Saint Pauls counsell, ioyning both together. Warne them that be vnruly, comfort the feeble-minded, support the weake, be patient toward all men, 1 Thes. 5. 14. if toward all, then especially in winning [Page 492] and gaining a brother by re­proofe.

Vse. It must teach vs to take vp Saint Pauls counsell; Let your moderation, (as our common English translations hath it) Let your patient minde be known to all men, Philip. 4. 5. This mo­deration must not be only in the practise of publique Chri­stian equitie, but also in pri­uate; euen in our thoughts, words, and affections; This also reprooues all those, that neuer reprooue others, but in the heate of their passions, when they are most impati­ent, most angry, most discon­tented, and most of all pro­uoked, or else out of a me­lancholy fit; then being furi­ous and raging, they foame out their venome, and their owne shame, exceeding all mediocrity and moderation, and be come implacable, not [Page 493] to bee appeased; then they shoote foorth their arrowes, euen bitter words, and grie­uous to be borne; Thes [...] an [...] such like cursed fruits come through ouer-much hasti­nesse and impatiency. Let vs therefore hearken to the prai­er and desire of Paul, That we may walke worthy of the Lord, vnto all pleasing, &c. strengthe­ned with all might, according to his glorious power, vnto all patience and long-suffering, with ioyfulnesse, Colos. 1. 9. 10. 11.

9 Ninthly, wee must re­proue, Considerately; that is, aduisedly, without rashnesse; wisely, warily, vpon serious deliberation; taking the fittest opportunity, to shew loue, and to keepe loue; Againe, wee must consider the partie reprooued, or our selues, who reprooue. 1. The partie re­prooued; that he is a brother, [Page 494] professing the same religion, and of the same Church, to whom we owe a speciall du­tie of loue; or, consider whe­ther he be a scorner, an open contemner of the word, one that mockes thee for thy la­bour; such an one reprooue not; for, howsoeuer Salomon saith, To them that rebuke the wicked, shall be delight, and a good blessing shall come vpon them, Prou. 24. 25. yet he for­biddeth to reprooue an open scorner. Reprooue not a scor­ner; He that reprooueth a scor­ner, getteth to himselfe shame; and hee that rebuketh a wicked man, (meaning such an one as is peruerse in his waies, ob­stinately wicked, hating to be reformed) getteth himselfe a blot, Prou. 9. 7. 8. Secondly, wee must consider our selues; either that we haue beene as bad as other in time past, of­fending in the same kinde, or [Page 495] as great or greater. Remember that ye were in times past, thus and thus; at large, Ephes. 2. 11. 12. or, consider our selues as we are now; viz. weake, fraile, subiect to fall euery houre; or consider, that wee may here­after fall into the same sinnes, or greater; for wee are subiect to the same temptations as o­ther men are. Therefore though we thinke we stand, we must take heed lest we fall, 1 Cor. 10. 12. It is a note of an hypocrite, not to consider himselfe; Why beholdest thou the moate that is in thy brothers eye, and conside­rest not the beame that is in thine owne eye? Thou hypocrite, first cast the beame out of thine owne eye, Math, 7. 3. 4. 5. It is a pro­perty of the wicked; They con­sider not that they themselues doe euill, Eccles. 5. 1. There­fore as Paul saith, when thou re­proouest another, consider thy selfe, lest thou also bee tempted, Gal. 6. 1.

Vse. This condemnes that pre­posterous course of a number, who rashly, vnaduisedly, hand-ouer head, in a garish humour, reprooue others; rather exasperating them, and prouoking them to wrath, than to reclaime them from sinne; this kinde of reproofe sauors of spleene, not loue; Hee that sets a bone out of ioynt, how wary, how care­full is he? he aduiseth himselfe well, before hee will meddle with it, and not goe rashly to worke, as not careing what become of it; much more care ought we to haue of restoring a member of the Church, be­ing as it were disioynted, and fallen in any offence. Se­condly, this reprooues those that deferre their reproofes, whereas they must not be de­laied; but we are to make vse of the present time, when it is [Page 497] most conuenient; for though I doe not meane, as I haue shewne, that a man should re­prooue a drunkard in his drunkennesse, (which may be called the present time) yet out of that we must reprooue him betimes, the sooner, the better; Sinne breakes a bone in the new man; Reproofe sets it againe, but the sooner a bone broken is set, the soo­ner it's cured, and with lesse paine; so the sooner one is re­prooued, he is more easily re­couered. Lastly, it reprooues those that neuer consider themselues nor others, especi­ally themselues, which if they did, it would beate downe the pride, presumption, ambition, vaine-glory, indiscretion, rashnesse, ouer-much bold­nesse, which a number vse in reproouing others, insul­ting ouer their brethren, as though they themselues were [Page 498] free from all reproofe.

10 Tenthly, Wee must re­prooue Zealously. As we must reproue in the spirit of meek­nesse, so with Christian Zeale; Zeale to Gods glory, seeking and longing after the good of our brethren, and not to endure the least sinne to goe vnreprooued: Thus when wee see Gods glory to bee hazzarded, and the salua­tion of our brethren like to bee hindred, wee must for a time lay aside meeknesse, and bee inflamed with Zeale; that wee may say with Dauid, The zeale of thine house hath euen consumed vs. Psalm. 69. 9. Wee are redeemed to bee a peculiar people, zealous of good workes. Titus. 2. 14. This zeale is the feruency of the spirit, arising partly of loue, partly of anger: Of loue; causing vs eagerly, and earnestly to maintaine Gods worship both in our [Page 499] selues, and others: Of anger; moouing vs to griefe and an­ger, when wee see God disho­noured; It is of that nature that it cannot beare with them which are euill; which was the commendation of the Church of Ephesus. Reuel. 2. 2. And Saint Paul saith, It is a good thing, to bee zealously affe­cted alwayes in a good thing. Galat. 4. 18.

Vse. 1 First, This reprooues all those, who are too remisse in this dutie; either not reproo­uing at all; or if they doe, it is coldly, sparingly, negli­gently; or else being neither hot nor cold, but luke­warme: Innumerable are the sinnes committed daily, but where is the man that zea­lously reprooues it? the party offending seldome or neuer heares of it: But cursed be hee that doth Gods worke negligently. [Page 500] Ier. 48. 10. True zeale will haue his vent. Iob 32. 18, 19. Se­condly, This condemnes the preposterous zeale in a num­ber, which is a bad zeale, pro­ceeding neither from faith, repentance, nor knowledge; as the zeale of Iehu, 2. King. 10. 16. to 29. 31. so a number are so precise, as a man must doe nothing, not so much as laugh, but they are ready to finde fault, they know not for what, euen condemning them to the pit of hell, for trifles.

I might instance in many particulars, wherein these cu­rious, rash, bold-hardy fooles, shew their preposterous zeale; a man must feed their hu­mour, and doe nothing but as they do, and be of the same hew as they are of, say as they say, & doe as they doe, or else we are worse then naught, ac­cording to their censure; but [Page 501] they being so absurd and ridi­culous, I forbeare, yea, I am ashamed almost to name them; This onely I say to all such; They straine at a gnat, and swallow a camwell, Matth. 23. 24. They turne aside to vaine iangling, for want of true loue, a pure heart, a good con­science, and faith vnfained; de­siring to be teachers, but vnder­standing neither what they say, nor whereof they affirme, 1. Tim. 1. 5, 6, 7. They zealously affect you, but not well, &c. Gal. 4. 17. And I will beare them record, they haue a zeale, but not ac­cording to knowledge, Rom. 10. verse 2.

11 Eleuenthly, We must re­prooue, Profitably; that is, so as it may be best for Gods glo­ry, and the good of our bre­thren; it must be for to winne and gaine them, Matth. 18. It must be to bring them to [Page 502] repentance, and to winne them to the faith; wee must alwayes propound this end in our reproofes; for the end of reproofe is to bring men to repentance, and then reproofe ceaseth. We must not seeke our owne profit, but the profit of ma­ny, that they may bee saued, 1. Cor. 10. 33. Rebuke them sharpely, that they may be sound in the faith, Tit. 1. 13. We must reprooue with doctrine, 2. Tim. 4. 2. Now, all Scripture is gi­uen by inspiration from God, and is profitable for reproofe, correcti­on, &c. 2. Tim. 3. 16. And for­asmuch as we are zealous of spi­rituall gifts (of which I spake before) we must seeke, that we may excell, to the edifying of the Church, 1. Cor. 14. 12. We must speake with vnderstanding, that we may teach others, Vers. 19. Let all things be done to edify­ing, Vers. 26. if all things, then reproofe.

Vse. This reprooues diuers sorts of people, which I will onely name; 1. Those that reprooue others in that na­ture, as they bring them to desperation. 2. Parents and Masters, who prouoke vnto wrath, and so to discourage­ment; as Saul to Ionathan, 1. Sam. 33. 34. Againe, this condemnes all such as are in place of Magistracie, (I say not all) but those that abuse this censure Ecclesiasticall, for their owne gaine, excommu­nicating for euery trifle; whereas this beeing a maine part of spirituall Iurisdiction, ought to bee vsed with great conscience, reuerence, care and consideration.

12 Lastly; we must reprooue, Impartially; that is, without partiallity, or respect of per­sons, either for feare, fauour, [Page 504] affection, or any other sini­ster respect: This partality is a great hinderance to effectu­all reproofe, and respecting of persons either makes vs al­together neglect it, or to doe it by halfes; whereas wee must doe it faithfully, in the feare of God, and with a perfect heart. 2. Chron. [...]9. 9. which place ought to bee obserued of Magistrates in place of au­thority, especially when they sit in the seate of iustice. Wee may bee said to bee partiall, either in regard of our selues, or others: In regard of our selues; when wee can be con­tent to reprooue some sinnes in our selues, but not other, the smaller, but not the grea­ter; and herein many are ini­qui Iudices, partiall Iudges, who will not lay the greater matters to their charge, lest they should cōdemne them­selues; but wee must know [Page 505] for a truth, that God will ad­mit no dispensation for any one sinne, bee it great or small. In regard of others; when wee so regard mens persons, as we will reprooue some, but dare not others, some sinnes in them and not others; which proceedes ma­ny times from this, that wee are guilty of the same sinnes our selues: But Saint Iames saith, Haue not the faith of our Lord Iesus Christ with respect of persons; which if yee doe, are ye not partiall? Iam. 2. 1, 2, 3, 4. I confesse there must bee a due respect had vnto men, according to their place and calling; as our equals must be reprooued by friendly admo­nition; Superiours, as Magi­strates and Ministers, with submisse exhortation; Those that offend of infirmity, with gentle and affectionate perswasions; not alwayes to [Page 506] vse cutting, and searing, but mollifying ointments, and mundifying waters; Those that are more refractary, to do with sharpe reprehension; and Inferiours, as occasion shall serue, to vse due corre­ction; But so to regard any mans person, as either not to reprooue at all, or to doe it partially, is flat against the word; This ought Ministers especially to looke into. Cry aloud and spare not. Esa. 58. 1. we must not feare the faces of any, nor winke at sinne in any: This partiall reproofe was in Eli to his sonnes, ho­nouring his sonnes more than God. And thus much for the Manner of reproofe.

Quest. But it may bee asked, Is this kind of reproofe alwaies necessary?

Answ. Except in these cases: First, if wee are ignorant of the [Page 507] fault, either hauing no cer­taine knowledge, or at least a credible information. Se­condly, if wee see our re­proofe will doe hurt, or no good. Thirdly, if the party to bee reprooued repents. Fourthly, if he doth promise speedily to amend. Fiftly, if it may better by others be done. Sixtly, if another time will serue better, it may be omitted for the present. Now if any think themselues too good or too great to be reproued; and so will not yeeld their neckes to this yoke, let them remem­ber Gods iudgement vpon King Vzziah, who resisting Gods ordinance in the ministery of the Prophet reproouing him, was striken with a leprosie to his death. 2. Chron. 26.