them Ephes 2. 10. where wee see good workes are the Causey-way not the cause why wee goe to heauen Ninthly wee must walke humbly This humility must be both outward and inward outward in gesture speech countenance behauiour in word in deed in ward in the heart and minde The outward may bee in wicked men and hypocrites as in Ahab but the inward onely in the godly Againe this humilitie must bee both in regard of God and of men In regard of God as humiliation for sinne whereby we denying our selues and stripping our selues of all conceit of our owne worthinesse and of Gods vndeserued goodnesse doe ascribe all to God to whom it belongs Psal 115. 1. In regard of men when wee preferre our brethren before our selues submitting our selues vnto them and esteeming our selues worse than others I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith yee are called with all lowlinesse and meekenesse with long suffering forbearing one another in loue Ephes 4. 1. 2. He hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Micah 6. 8. Tenthly wee must walke reformedly Our life must bee a space of repentance Reuel 2. 21. Wee must be renewed daily and become new creatures dying vnto sinne and liuing vnto righteousnesse and being dead vnto sinne not to liue any longer therein Therefore we are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life Rom. 6. 2. 4. If any man be in Christ he is a new Creature 2 Cor. 5. 17. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature And as many as walke according to this rule peace be on them and mercy and vpon the Israell of God Gal. 6. 15. 16. Lastly wee must walke conformably conforming our selues and framing our liues according to the example of Christ and of the godly who haue left vs an example that wee should follow their steps 1. Pet. 2. 21. Bee followers of mee and walke so as yee haue vs for an example Philip. 3. 17. an example in holy vertues not else Wee must imitate Christ not as God in his miracles as walking vpon the waters and the like nor as mediatour of God and man as in the worke of redemption c. but as man in his morals in obedience humilitie loue patience meekenesse contempt of the world and the like As ye haue receiued the Lord Iesus so walke in him rooted and built vp in him c. Colos 2. 6. 7. Hee that saith he abideth in him ought so to walke as hee hath walked 1 Iohn 2. 6. Thus for Exhortation Dehortations THere are but two waies to walke in the narrow way and the broad way the one leading to life and happinesse and few there bee that finde it the other leading to destruction and vtter darkenesse and many there be that goe in thereat wee mnst striue to enter in at the straight gate that is our principall care aboue all things must be to come into the way of life euerlasting and all worldly care must come vnder this so much the word Striue imports Luke 13. 24. compared with Matth. 7. 13. for the Kingdome of heauen suffereth violence and the violent take it by force Math. 11. 12. that is there is such a forwardnesse eagernesse and zeale in Gods children that they striue most earnestly to get heauen striuing who shall be most forward endeauouring earnestly in the vse of all good meanes which may bring them thither Dauid professeth his heart brake in sunder for the longing desire that it had alwaies to Gods iudgements Psal 119. 20. His practise must be our patterne for our principall care must be to attaine eternall life And for this cause as carefull must we be to shunne and auoid the broad way wherein wee run headlong to our owne destruction Wee cannot walke in both Wee cannot serue God and Mammon Let me therefore dehort all from following the multitude for the most goe to hell For as Paul saith many walke of whom haue told you often and now tell you euen weeping that they are enemies of the crosse of Christ whose end is destruction whose God is their belly whose glory is in their shame who minde earthly things Philippians 3. 18. 19. yea a man may be deceiued in his owne conceit For the way of a foole is right in his owne eyes Prou. 12. 15. There is away that seemeth right vnto a man but the end thereof are the waies of death Prou. 14. 12. Ephes 4. 17. 18. 19. This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in the vanity of their minde hauing their vnderstanding darkened being ahenated from the life of God through the ignorance that is in them because of the blindenesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ Prouerb 1. 10. to 16. My Sonne if sinners entise thee consent thou not If they say Come with vs let vs lay waite for bloud let vs lurke priuily for the innocent without cause Let vs swallow them vp aliue as the graue c. Wee shall finde all precious substance we shall fill our houses with spoile Cast in thy Lot among vs let vs haue all one purse My Sonne walke not thou in the way with them refraine thy foote from their path for their feete runne to euill c. Prou. 4. 14. 15. 19. 27. Enter not into the path of the wicked and goe not in the way of euill men Auoid it passe not by it turne from it and passe away For they sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall The way of the wicked is as darknesse they know not at what they stumble Remooue thy foote from euill Prou. 15. 9. Psal 1. 1. 6. Blessed is the man that walketh not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull For the way of the vngodly shall perish The way of the wicked is abhomination to the Lord. 2 Thes 3. 6. Psal 36. 4. Now wee command you brethren in the name of our Lord Iesus Christ that yee withdraw your selues from euery brother that walketh diserderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without order against the lawes of God men idlely dishonestly dissolutely loosely not labouring in their calling but giuen to sloath other vices with such haue no familiaritie They set themselues in no good way Iob 21. 14. Psal 68. 21. The wicked say vnto God Depart from vs wee desire not the knowledge of thy waies But
heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled 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 Coâ— 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 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 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 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. 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 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 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 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 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. 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 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. Seuenthly Consider the end of Regeneration The end 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.
shew to the world to blinde the eyes of men they care not what they doe nor how prophanely and lewdly they carry themselues in the sight and presence of the all-seeing God First to walke with God or to walke before God is so to carry our selues as in the sight and presence of God acknowledging his all-seeing eye discerning all our thoughts words and deedes and admitting him to be the iust iudge of them all and of the whole course of our liues or to walke before God is to lead a holy and godly life fearing to offend God in any thing being fully perswaded that wheresoeuer among whosoeuer or whatsoeuer doing that God himselfe stands by vs beholding and obseruing all our actions speeches and thoughts and will iudge them all It is as Saint Luke hath it in the song of Zacharie to serue God without seruile feare in holines righteousnesse before him all the daies of our life Luke 1. 74. 75. Thus did Enoch He walked with God Gen. 5. 24. Thus after him did Abraham The Lord before whom I walke Gen. 24. 40. So did Dauid purposing and resoluing so to doe I will walke before God in the land of the liuing Psal 116. 9. Thus did good King Hezekiah I beseech thee O Lord remember now how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight 2 King 20. 3. And so must all of vs doe that looke to liue with him in glory according to Gods commandement giuen to Abraham and so to vs all Walke before me and be vpright Gen. 17. 1. In all which examples especially that of Hezekiah wee may obserue first this dutie of walking before God secondly the manner of it which is two-fold first in truth secondly with a perfect heart that is an vpright heart thirdly his exercise 〈◊〉 this his walking first doing secondly that which was good thirdly not in the presence of men onely to be seene of them but as approuing his heart vnto God hee did all in his sight Fourthly his accustomed practise through the whole course of his life after conuersion I haue walked and I haue done speaking of the time of his former life not deferring it till death where we may see walking before God and doing of good must goe together Fiftly the clearenesse of his good conscience out of which he appeales to God for this was not any pride or presumptuous conceit that this good King had of himselfe seeking any way to iustifie himselfe before God but it was his peace of conscience which passeth all vnderstanding Hee knew well that I may vse the words of Saint Paul his example that he had liued in all good conscience before God vntill this day Acts 23. 1. and that he had exercised himselfe to haue alwaies a conscience void of offence toward God and toward men Acts 24. 16. His conscience bearing him witnesse in the holy Ghost Rom. 9. 1. Out of this good conscience I say he appealeth to God saying I beseech thee O Lord remember how I walked c. A most notable and worthy patterne of all both high and low to be followed that wee may so walke before God both in life and death This continuall walking before God to consider that wee are alwaies in Gods presence is first a speciall remedie against sinne and a motable meanes to make vs liue in the feare of God This kept Ioseph from vncleanenesse Gen. 39. 9. Iob from impatiency Iob 1. 18. The Mid-wiues from murther Exod. 1. Abraham in obedience Gen. 22. and 25. chapters Dauid in integrity Secondly this is a maine signe that we are friends with God and that he is well pleased with vs. So Enoch by walking with God is reported of to haue pleased God Heb. 11. 5. All our glorious workes without this are nothing He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God Micah 6. 7. 8. The Prophet Amos saith Can two walke together except they be agreed Amos 3. 3. Vnder which interrogatiue is included this negatiue two cannot walke together except they be agreed and if they doe walke together it is a signe they are agreed So those that walke with God are at agreement with him In Christ hee is well pleased with them Mat. 3. 17. and being at agreement with him shall continually haue his loue and fauour extended towards them as hee that is alwaies in the Kings presence cannot but be highly in his fauour who dare wrong him Yea what shall be done to the man whom the King will honour whom hee delighteth to honour Thus and thus shall it be done to the man whom the King will honour Esth 6. 6. 9. 11. If this be so among those who are in fauour with earthly Kings then what honour shall they haue that are alwaies in Gods presence and daily tread his Courts A thousand times blessed are they for God himselfe will honour those that honour him 1 Sam. 2. 30. Hee is with those that are with him 2 Chron. 15. 2. and if God be with them who can be against them Rom. 8. 31. Yea hee is with them in trouble he will deliuer them and honour them with long life hee will satisfie them and shew them his saluation Psal 14. 15. 16. Thus as they haue walked with God here in the kingdome of grace they shall for euer liue with him in glory which is meant Reuel 3. 4. They shall walke with Christ in white for they are worthy not as the Church of Rome gather for the worthinesse of their workes but of their persons accepted of God as righteous in Christ his righteousnesse being imputed to them and made theirs The second kinde of walking is towards men first Publique secondly Priuate Publique walking concernes first the members of the Church and all beleeuers secondly those which are out of the Church Towards the first we must walke in loue peace humility meekenesse c. Walke in loue as Christ hath loued vs Ephes 5. 1. Walke with all lowlinesse and meekenesse with long-suffering forbearing one another in loue endeauouring to keepe the vnity of the spirit in the bond of peace Ephes 4. 1. 2. 3. And this is loue that wee walke after his commandements This is the commandement that as yee haue heard from the beginning yee should walke in it Iohn 2. epist verse 6. Wee must walke and liue so giuing no iust cause of scandall offence but shewing a good example to all men in all things We are children of the light we must therefore walke as children of the light Ephes 5. 8. Letting our light of an holy example so shine before others that they may see our good workes and glorifie God Math. 5. 16. Towards the latter wee must walke wisely honestly no-offensiuely taking great heed to our waies and hauing a speciall care
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 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 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 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 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 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 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 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 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 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 Ezech. 18. 32. It is the dying vnto sinne and liuing vnto righteousnesse
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
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 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 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 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 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 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. Thirdly Men are accessary to other mens sinnes after the sinne committed by Conniuence 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 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 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 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 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 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 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 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 so to take heede of praising the wicked knowing what Salomon saith An hypocrite with his mouth destroyeth his neighbour Prou. 11. 9. 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 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 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 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 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 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. Secondly by Commaundement as lezabel commaundes Naboth to be staine 1. King 21. Thus Dauid is said to kill Vriah 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. 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 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
come into the world and men loued darkenesse rather than light 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 such wickednesse yet the all-seeing 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 lâ—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 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. 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 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 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 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 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 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 1â— 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 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 preâ— for the Diuell seruant to it selfe an hâ—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 â—â—â—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 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 iâ— 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 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 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 deâ—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 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 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 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 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 Colâ—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 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 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 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 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 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 â—aue I sinned and done this euill in thy sight Psalm 51. 4 So when Ioseph was intised to adultery he acknowledged 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 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 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. 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 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. 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 it s 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 it s 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 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 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 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 people Prou. 14.
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 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 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. Vnto 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 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 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 Vzziah 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 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 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 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 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 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 it s at your perill ready with Herod to behead Iohn Baptist or with Achab to imprison the