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 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 â—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 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 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 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 coÌ„cerning 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 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. Secondly Another Means is feruent and effectuall prayer this is very necessary and must concurre with the former 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 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. 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 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 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 thankeâ—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 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
wise in our owne conceits Rom. 12. 16. Secondly to liue in the feare of God This is a meanes botâ— to know vnderstand and approue of Gods will and he that liues without this feare is void of knowledge and vnderstanding and so cannot approoue of that they know not For this cause it is so often said The feare of God is the beginning of knowledge Prou 1. 7. The feare of the Lord is the beginning of wisedome Prou. 9. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe thereafter Psal 111. 10. Yea blessed is he that feareth the Lord come what will come and let God worke his will hee approues of it for his heart is fixed trusting in the Lord his heart is established Psal 112. 1. 7. 8. This feare of God is as it were a bridle to restraine vs from ouer-shooting our selues into all euill and keepes vs in awe and obedience to Gods will preseruing vs from rashnesse vnaduisednesse discontentment impatiency and the like whereby men doe shew themselues dislikers and disalowers of Gods will By the feare of the Lord men depart from euill Prou. 16. 6. This also caused Abraham so willingly to approue of Gods will euen beyond all reason in mans iudgment to offer Isaack in sacrifice Now I know thou fearest God seeing thou hast not with-held thy onely Sonne Gen. 22. 12. Thirdly that we may approue of Gods will especially in aduersity wee must prepare aforehand for trialls Troubles will come and many troubles and great Man hath but a short time to liue and is full of trouble Iob 14. 1. Great are the troubles of the righteous Psal 34. 19. through many tribulations we must enter into Gods Kingdome Acts 14. 22. And armies of sorrowes are against me saith Iob 6. 4. And therefore if we doe not foresee and prepare our selues afore-hand wee shall be found vnarmed and naked not able to encounter with the least tryall and temptation Dangers foreseene are lesse grieuous We must therefore with Iob All the day long and euery day of our appointed time waite till our change come Iob 14. 14. and so to pray to God aforehand that when it doth come he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs and withall wee must resolue to be contented that God may haue his will The want of this meanes is a maine cause why so many are so shamefully ouer-seene in abusing themselues by immoderate pensiuenesse and sorrow as men without hope more like bruit beasts or worse which haue no vnderstanding wherein they shew themselues how carnally minded they are and it is a signe that such are yet in their naturall estate In a word we must when God worketh his will consider of the impossibility of it that it should be otherwise for God will doe what hee will and hee that is not contented with it doth what in him lieth resist the will of God which is a fearefull thing Dauid was grieued when hee saw the childe like to die but when it was dead he comforted himselfe partly in regard of the happinesse it was gone vnto and partly in regard of the impossibility of returning againe saying I shall goe to him but he shall not come againe to mee Therefore why should I fast and weepe any more 2 Sam. 12. 23. So in euery crosse vnder which the Lord shall exercise vs whether by sicknesse by losses by death either of our selues or ours our Parents Children Husbands Wiues Kinsfolke Friends or what way soeuer consider it is GODS doing it is impossible it should be vndone againe therefore rest vpon God approue of it because it is his doing and be content for if by impatience we resist Gods will as Paul saith in another sence the like may I say here They that resist shall receiue to themselues damnation Rom. 13. 2. And thus much of this third obseruation Now of the Vses Vse 1 This condemnes those that in stead of approuing what is pleasing to God doe wholly disobey his will opposing their wills to his will and striuing what in them lieth to resist Gods will These are such as haue vnsanctified and vnregenerate wils of their owne which they follow to their owne destruction God willeth one thing they will another as God complaines of Hierusalem O Hierusalem Hierusalem which hillest the Prophets and stonest them which are sent vnto thee how often would I haue gathered you together as an henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. God said vnto them walke in the good way c. but they said we will not walke therin And God set watch-men ouer them saying hearken to the sound of the trumpet but they said we will not hearken Ier. 6. 16. 17. And this is the sinne at this day God would but man will not God would haue men to be saued and come to the acknowledgement of the truth 1 Tim. 4. but men will not repent that they may bee saued God giues men space to repent but they repent not Reuel 2. 21. Thus they told the Prophet flatly to his face they would not heare him speake in the name of the Lord but they would follow their idolatrie and they would offer sacrifice to the Queene of heauen Ier. 44. 16. 17. and thus at this day God reuealeth his will by the mouth of his Ministers but men will not heare the voice of the charmers charme they neuer so wisely Psal 58. 5. Thus they contemne Gods will Their owne hearts carry them away as it was obiected against Iob but too truely verified in the wicked and they turne their spirit against God Iob 15. 12. 13. Vse 2 This reprooues the Carnall wisedome of a number who are wise in their owne conceits and doe that which seemeth them good in their owne eyes and approoue of any thing rather then of Gods will it is impossible that such should approoue of Gods will For the carnall minde is enmity against God and the carnall minde is not subiect to the law of God neither indeed can be So then they that are in the flesh cannot please God Rom. 8. 7. 8. Wee must not therefore be wise in our selues and from our selues in matters of saluation if we doe that which seemes good in our owne eyes wee cannot doe that which God commands therefore God commanding the one forbids the other Deut. 12. 8. reading from Verse 4. to 12. Vse 3 This teacheth vs to hasten our conuersion and to come out of our naturall estate and to be regenerated by the sanctifying graces of Gods spirit for so long as we remaine in our naturall estate wee cannot so much as discerne of Gods will much lesse then can we approoue it The naturall man perceiues not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned 1 Cor. 2.
alluring others vnto 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 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 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 Heb. 10. 23. 24. The neglect of this is the cause why sinne doth so much abound and grow so rise 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 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 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 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. Thirdly a man may bee accessary to other mens sins by giuing euill counsell Thus was Herodias mother accessary 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 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
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 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 â—â—â—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 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 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 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 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 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 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 coÌ„prehended 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 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 workâ— of darkenesse because they loue darkenesse and hate the light This puts a difference betweene the godly and the wicked beâ—â—â—â—â—ers and vnbelâ—euers Châ—â—â— came a light into the world that whosoeuer beleâ—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
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 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 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 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 whereâ—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 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 noâ— suffer reproofe Answ Thâ— perill bee vpon their ownâ— heads the Minister hath discharged his owne soule â— God by the Prophet speaâ—â—eth If thou warne the wickâ—â— of his way to turne from it if â—â— 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 reâ—sons to mooue vs all thereunto 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 â—â— they escaped not that refusel him that spake on the earth much more shall not wee escape if wee turne away from him that speaketh from heauen Hebr. 12. 25. 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. 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 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. 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