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
his life 1. King 20. 42. Thus Ministers are accessary to the peoples sinnes either by not giuing them warning or not reprouing them of sinne or shewing a bad example and liuing a wicked life by which they doe more hurt than good by doctrine And thus are all Superiours accessary to the sinnes of Inferiours as Parents to their Children Masters to their Seruants some of those waies formerly named But thus much be said of the fourth Sermon THE FIFTH SERMON being the Second vpon these WORDS Text. Haue no fellowship with vnfruitfull workes of darkenesse Ephes 5. 11. HItherto out of these words I haue spoken only of the Dehortation it selfe in these words Haue no fellowship c. Now I am to handle the reasons of the Dehortation shewing why we must not communicate with the sinnes of others The reasons are two first because all sinnes are workes of darkenesse secondly because they are vnfruitfull But before I come to the particular handling of these Reasons sundrie questions or doubts are to be resolued and answered both for the more clearing of the Text and the better finishing of the Dehortation as followeth Quest 1 Whether wee may keepe company or haue any society with wicked and obstinate sinners or at all communicate and haue fellowship with their persons though not their sinnes Answ All company-keeping society and fellowship with wicked men themselues is not simply and absolutely forbidden but onely the priuate and speciall familiaritie with them and so must all places of Scripture forbidding fellowship with them be vnderstood of priuate and familiar conuersing I say it is not simply forbidden first because there is no such absolute precept against it extant in holy Scripture secondly Paul saith as leauing it free 1 Cor. 10. 27. If any man that belieues not bid you to a feast and you be disposed to goe whatsoeuer is set before you eate asking no question for conscience sake thirdly if we would shun the company and society of all wicked men then wee must goe out of this world 1 Cor. 5. 10. Againe If any brother hath a wife that belieueth not and shee be pleased to dwell with him let him not put her away And the woman which hath an husband that belieueth not if hee be pleased to dwell with her let her not leaue him 1 Cor. 7. 12. 13. Lot conuersed with the wicked Sodomites Christ with Publicans and sinners Therefore all society of wicked men themselues is not simply and absolutely forbidden but priuate and familiar fellowship 1 Corinth 5. 9. 10. 11. marke the place Quest 2 But may we any way keep company with them which wee know to be darkenesse and notoriously wicked Answ In foure cases we may not at all First if wee be infected by them and communicate with their workes Euill societies corrupt good manners 1 Cor. 15. and God forbad the Israelites to marry with the Gentiles or to haue any familiar commerce with them lest they should bee infected by them Secondly if the wicked by our keeping them company and seeing vs not to shunne them should be confirmed and more hardened in their sinnes Christ commandeth vs in this case that rather obstinate sinners should bee vnto vs as Heathen and Publicans Math. 18. 17. that is account him as an heretique or excommunicate or one not belonging to the Church Thirdly if the weake in faith are by our keeping them company offended We must not abuse our Christian libertie in the smallest things whereby our weake brother may be offended Take heed 1 Cor. 8. 9. 10. 11. lest by any meanes this libertie of yours become a stumbling blocke to them that are weake for if any man see thee which hast knowledge sit at meate in the idols Temple shall not the conscience of him which is weake be imboldened to eate those things which are offered to Idols c. much more then will a weake brother be offended to see vs conuerse with wicked men familiarly Fourthly if by our company keeping the Gospell be euill spoken of and the name of God blasphemed wee must altogether abstaine Paul saith All things must be done to Gods glory 1 Cor. 10. 31. But through such the name of God is blasphemed Rom. 2. 24. Quest 3 How farre forth may wee keepe company with wicked men or haue commerce with them or wee may not Answ Wicked men are to bee considered as first members of some Common-wealth and so we may conuerse with them in bargaining buying and selling c. Secondly as members of some ciuill society as City c. and thus we are to maintaine outward peace with them and shew outward courtesie vnto them so farre forth as it may stand with faith and a good conscience and with the honour of God and the good of Gods Church So must we vnderstand Rom. 12. 18. Tit. 3. 2. 3. Thirdly consider them as dwellers in the Church and members of some particular Church by toleration and so wee may liue with them and not separate from the Church neither from the Word nor Sacraments Christ liued with them and communicated in their Sacraments and seruice of the Temple though many of them were notorious both for life and doctrine yet wee must bee grieued with Lot at their abhominations and haue no priuate and speciall familiaritie with them for this is a meanes to countenance them and incourage them in their sinnes Quest 4 But may wee not in some case haue priuate and familiar fellowship with such Answ Yes in two respects first if the law of nature requires it secondly or meere and true necessitie First if wee are bound by the law of nature as Parents and Children Husband and Wife Master and Seruant in this case wee may and ought to liue and dwell with them though they are euill as if he should be excommunicate the wife must performe the dutie of a wife the childe the dutie of a childe c. for such diuine ordinances abolish not but establish ciuill societies But if any of these being euill should goe about to draw vs away from Christ and to seduce vs then Parents Wife and Children are to be forsaken rather then Christ who saith Hee that loueth Father or Mother more than mee is not worthy of mee and hee that loueth Sonne or Daughter more then mee is not worthy of mee Math. 10. 37. Secondly if we are tied by meere necessitie as if hee that is wicked cannot liue without thee nor thou without him as suppose thy father or brother c. Iacob when hee could not conueniently liue else-where came with his Children into Egypt and liued among the Idolatrous people for necessitie but hee communicated not with the impieties of the Egyptians neither must we be drawne hereby to communicate with the workes of wicked men yea we should rather famish and starue and suffer any kinde of death than to deny Christ and communicate with vngodly workes Christ saith He that loueth his life more thaâ— mee is not worthy
of our carriage that in nothing wee giue any iust cause either of exception or of offence to the wicked and vnbelieuers Walke wisely towards those which are without redeeming the time Colos 4. 5. Study to be quiet c. that yee may walke honestly toward them which are without 1 Thes 4. 11 12. Walke towards them but not with them To walke with them is to walke as they to liue and doe as they To walke towards them is meant to walke and liue amongst them and as occasion serues to haue any dealing with them in all our carriage amongst them wee must doe all things to the glory of God and good of others Wee must liue so amongst them that wee may be blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom shine yee as lights in the world Phil. 2. 15. Priuate walking concernes either our selues or others as our Children Seruants and families In regard of our selues wee must walke in vprightnesse and singlenesse of heart approuing our hearts to God endeauouring that wee may be accepted of God 2 Cor. 5. 9. with the Philippians not in presence of others onely but much more in their absence to obey God Philip. 2. 12. exercising our selues to haue alwaies a conscience void of offence toward God and man Acts 24. that when wee are falsly accused slandered or reproached our conscience may excuse not accuse vs so that we can truely say I suffer vniustly my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. Thus in priuate to giue our selues to prayer to reading to searching of the Scriptures with them of Berea diligently and daily Acts 17. 11. to often meditating in Gods word and of his workes and in a serious consideration and calling to minde of our wayes purposing and resoluing for time to come to amend things amisse daily renewing our vowes and performing them and whatsoeuer wee doe to doe it heartily as to the Lord who seeth our hearts Secondly in regard of those in our families our Wiues Children and Seruants to shew all good example to follow our particular callings diligently and causing all vnder our charge to doe the like to instruct our families in points of religion and to bringvp our Children in instruction and information of the Lord Ephes 6. 4. that we can truely say I and my house doe serue the Lord Ioshua 24. 15. wee must reprooue sinne in our Children and Seuants and not suffer them to sinne to make a discreet choise of our Seruants making much of all those that feare the Lord Psal 15. to cast out of our houses the wicked and vngodly the lyar slaunderer swearer idle theefe adulterer fornicators and the like not enduring them to carry in our sight Excellent is the example of Dauid worthy of all men in this priuate walke to bee followed and let vs marke it I will saith Dauid behaue my selfe wisely in a perfect way I will walke within my house with a perfect heart I will set no wicked thing before mine eyes I hate the workes of them that turne aside it shall not cleaue to mee A froward heart shall depart from mee I will not know a wicked person who so priuily flaundereth his neighbour him will I cut off him that hath an high looke and a proud heart will I not suffer Mine eyes shall be vpon the faithfull in the land that they may dwell with me He that walketh in a perfect way hee shall serue mee Hee that worketh deceit shall not dwell within my house He that telleth lyes shall not tarry in my sight Psal 101. 2. 3. 4. 5. 6. 7. Let all Gouernours Parents and Masters of families walke thus as Dauid did not follow him in his adultery or making Vriah drunke or murther which is a common practise of a number but as Paul saith Follow him as hee followes Christ 1. Cor. 11. 1. Let vs walke by this rule prescribed in this Psalme as Paul saith Let vs walke by the same rule let vs minde the same thing And marke them which walke so as you haue vs for an example Philip. 3. 16 17. This is that well ordered walke which beseemeth all Christians which puts a maine difference between the children of God and the wicked whose whole course of life is out of order neither walking with God For they are without God in the world Ephes 2. 12. nor yet walking in any good course or duty amongst men These Paul speakes of Many walke of whom I haue told you c. whose end is destruction whose God is their belly and whose glory is their shame who mend earthly things Philip. â— 18 19. These walke disorderly from whom wee are commanded in the Name of our Lord Iesus Christ to withdraw our selues 2. Thessal 3. 6 11. These the Apostle Iude speaks of denouncing a woe against them Woe vnto them for they haue walked in the way of Cain Iude 11. Lastly note briefly that walking vprightly before God and inoffensiuely before men must alwayes goe together and that walking implies continuance in well-doing and holding out in Gods wayes vnto the ende for hee that continueth vnto the end shall be saued Matth. 24. 13. And in due time wee shall reape if wee faint not Gal. 6. 9. Therefore euer follow that which is good both among your selues and to all men 1. Thes 5. 15. The second point concernes the wayes wherein we must walke In which I obserue 1. what these wayes are 2. why called Gods wayes They walke in his wayes The wayes of God are set downe in Scripture to bee of two sorts 1. Such as properly concerne himselfe and which he himselfe walketh 2. Such as concerne vs and in which we may and ought to walke The first are two-fold Secret Reuealed The secret or more The wayes of God are two-fold hidden wayes of God are the wayes of his Iudgements Counsels Wisedome Knowledge secret will his minde in the Creation disposition gouernement of all things Hae viae magis adorandae quam cognoscendae that is These wayes of God are rather to bee adored of all than knowne of any These are not the wayes here meant neither doe they being secret and abstruse belong vnto vs For Secret things belong to God Reuealed things to vs Deut. 29. 29. For there is such a bottomlesse depth of Gods secret wayes as it is impossible for any mortall man to know them Of these S. Paul speaketh O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his wayes past finding out For who hath knowen the minde of the Lord or who hath beene his counseller Rom. 11. 23. and Esa 40. 14. The Reuealed or more manifest wayes of God are such as hee hath reuealed in his Word contained in the bookes of Moses and in the writings of the Prophets and Apostles And these reuealed things belong to vs and wee must
points 1. the duetie enioyned in the word proouing 2. the obiect what is pleasing not to men or the wisedome of the flesh but to the Lord. 3. who must thus prooue that is the children of light 4. the continuance of this dutie as appeares by the connexion of these words with 8 verse Walke proouing c. And first of the dutie Proouing The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proouing or approouing Now in obseruing the Scriptures I finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a three-fold signification and all necessarily required in the true performance of this duety here inioyned First it signifies to search prooue examine and try a thing as here so it is 1. Thess 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying all things So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man examine himselfe And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try the spirits So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fire shall trie euery mans worke of what sort it is 1. Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues 2. Cor. 13. 5. knowing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trying of your faith c. Iam. 1. 3. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to discerne to iudge of to vnderstand and to know by experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee may iudge of or discerne things that differ Philipp 1. 10. The same is Rom. 2. 18. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that yee may proue that is know by experience what is Gods will Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I goe to prooue them to iudge of and haue experience of them Luke 14. 19. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is experience Rom. 5. 4. Thirdly it signifies to approoue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approoued 1. Cor. 11. 19. and allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are allowed of God 1. Thes 2. 4. Blessed is he that condemneth not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that thing which hee alloweth Rom 14. 22. The same word is vsed 1. Tim. 3 10. Let the Deacons first bee prooued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only tried and examined but allowed of and approoued before they vse their office And all these must goe together for wee must so search as to know not theorically but experimentally and so know as to approoue and allow of what is pleasing to God Searching without knowledge sauours of ignorance knowledge without practise is but hypocrisie Searching and knowing without doing and allowing is a tricke of a Pharisee but first search then know for knowledge without searching sauours of errour and first know then allow for approouing without knowledge is but blinde zeale Rom. 10. 2. Search and trie vnderstand and know and approoue and allow this makes an altogether Christian Many search and try but neuer come to knowledge like the simple women in Timothy Euer learning and neuer able to come to the acknowledgement of the truth 2. Tim. 3. 7. Many know Gods will but neuer doe it and to them it is sinne Iam. 4. 17. Many both seeke and know but allow it not in their hearts such are your close hypocrites and Church-papists who will frequent the Church and seeme to search and proue what is Gods wil know it But they draw neere with their bodies and their hearts are farre from God Esa 29. They heare but vnderstand not they see but perceiue not Act. 28. 26. That I may therefore the more orderly proceede I will handle this dutie in a three-fold obseruation according to the three-fold signification of the word First I obserue that 1. Obser it is the dutie of all Christians in generall and each one in particular diligently to search prooue and try what is the will of God and this in the first place It is not sufficient to know that there is a way but to know which is the right streight and true way So it is not enough to know that Gods will must be fulfilled but to know what that will is which God will haue vs to obey Therefore as a traueller not well knowing the way makes inquirie vpon all occasions and searcheth out the best way and getteth all the best directions hee can to bring him the next way to his iourneys end So must euery Christian that trauelleth the waies of God seeke and make diligent inquirie what is the next way to heauen namely what is the will of God which euery one must doe that euer meanes to come to heauen Math. 7. 21. For all the while wee are ignorant of Gods will we erre from Gods waies and stray aside in by-pathes There is a way that seemes right vnto man but the end thereof are the waies of death Prou. 14. 12. yea euery way is right to a man in his own eyes Prou. 12. 1. the onely true way is to know the will of God and doe it How great cause then haue we with all diligence to make diligent search and to proue what Gods will is wherein it consisteth what are the duties required about it and the like Almighty God calleth vpon vs for this Stand in the waies and see and aske seeke enquire for the old pathes where is the good way and walke therein Ier. 6. 16. first seeke and enquire for the good way then walke in it So I say first search inquire and proue what this will of God is what to be done and what to be vndone what is pleasing to God what displeasing then walke in obedieuce to it So the watch-man cryeth If ye will enquire enquire yee Isay 21. 2. The Prophets did not onely know that saluation was to be wrought by Christ nor onely belieue in him to be exhibited but as S. Peter noteth Of this saluation the Prophets haue enquired and searched diligently searching what time c. 1. Pet. 1. 10. 11. So it is not sufficient for vs to heare of Gods will and in generall to know that his will must be done but to enquire and make diligent search what it is that wee may proue what that good that acceptable and perfect will of God is Rom. 12. 2. In this search I obserue In this search three things obserued Obser 1. three things first The rule of this search secondly the helpes vnto it thirdly the manner of it First the Rule of this search is the word of God contained in holy Scriptures The Scriptures are able to make vs wise vnto saluation and all Scripture is profitable for doctrine for reproofe for correction for instruction 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously in all wisedome teaching and admonishing your selues Coloss 3. 16. There is nothing needfull to saluation nothing either commanded or forbidden but it is contained in holy Scripture and therefore if any man be ignorant of Gods will it is for want of knowledge in the Scriptures Yee erre not knowing the Scriptures Math. 22. 29. Therefore saith Christ Search the Scriptures for in them ye
all trueth Iohn 16. 13. Thus by the help and direction of God Spirit wee cannot but please God And whereas wee cannot search into the deepe things of God wee cannot of our selues know them or perceiue them yet the Spirit searcheth all things yea the deepe things of God The things of God knoweth no man but the Spirit of God and the things of God are spiritually discerned 1. Corinth 2. 10 11 12 15 14. And thuâ— much of the Meanes and of the second point in the Text viz. the Obiect what God would haue vs prooue viz. what is acceptable or well pleasing to him And I conclude with the words of Saint Paul I will not cease to pray for you and to desire that yee might bee filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that yee may walke worthy of the Lord vnto all pleasing Coloss 1. 9 10. Here ends the second Sermon THE THIRD SERMON vpon this FIRST STEPPE Prouing what is well-pleasing to the Lord Ephes 5. 10. HAuing spoken hitherto of the second point viz. the Obiect I proceede to the handling of two other points by me propounded fitly and necessarily offering themselues to our consideration which are necessarily included in the Text beeing a continued speech and hauing relation to and dependance on the 8. verse The first which is the third in order concernes the persons to whom this duetie belongs id est those which are light in the Lord and children of the light The fourth last point is the continuance of this duty in the word Walke proouing what is acceptable to the Lord. Concerning the persons Though it bee a dutie which all without exception ought to practise and all should doe it yet Saint Paul applies his speech only to the faithfull of Ephesus Such as were blessed with all spirituall blessings in Christ who were predestinate elected adopted accepted in Christ c. Cha. 1. at large Such as were dead in sins trespasses but now are quickned in Christ Such as were farre off but now are made neere by the blood of Christ Such as were strangers from God without God in the world but now are reconciled and are made fellow citizens with the Saints and of the houshold of God c. Chapt. 2. and so through euery Chapter speaking of the faithfull and beleeuers and particularly in this Chapter Yee were once darkenesse but now are light in the Lord walke as children of the light verse 8. proouing c. The persons then are the regenerate and such as are conuerted these must walke proouing what is pleasing vnto God And First greatest reason of all men haue these to seeke to please God considering what great things GOD hath done for them how he hath chosen them adopted them iustified sanctified and redeemed them how hee hath pulled them out of their naturall estate to become spirituall how hee called them out of darknes into his marueilous light All these and the like well considered are so many motiues to make them walke worthy of the Lord vnto all pleasing Thus the riches of Gods goodnesse leadeth them to repentance Roman 2. 4. if not they shew themselues most vnthankefull to God or his great goodnesse Walke therefore proouing c. Secondly The Vnregenerate and impenitent cannot possibly please God in any one thing For their inward parts are very wickednesse but God hath no pleasure in wickednesse Psal 5. 4 9. Their heart is not right with God therefore they doe but flatter and lie in all their best actions Psal 78. 34 35 36 37. Againe they are out of Christ and so it is impossible they should please God So Paul saith They are without Christ and without God in the world hauing no hope Ephes 2. 12. Now none can please God vnlesse hee bee in Christ The Regenerate onely are in Christ as Paul saith Romans 8. 1 and 2. Corinth 5. 17. Therefore they onely can please God For that which is spoken of Christ himselfe This is my beloued Sonne in whom I am wel pleased Matth. 3. 17. is truly verefied in all the members of Christ being regenerate that though of themselues and in themselues they can doe nothing acceptable to God yet God beholding them in and through Christ cannot but bee well pleasing with them ioyning the vse of all good Meanes on their part Walke yee therefore proouing c. Thirdly It is not onely right and meete but also very necessary that such as are regenerate and borne anew should leade their liues answerable and walke in newnesse of life It is meete because GOD maketh vs good wise holy sanctified to this end that wee should bring forth answerable fruits Wee are created in Christ Iesus vnto good 〈…〉 Ephes 2. 10. And â—ee are redeemed to this end to serue God in righteousnesse and helinesse Luke 1 74 75. It is also necessary because it cannot otherwise bee but that euery one shall doe such things as are sutable to his new estate and condition Vnumquodque operatur secundum suam formam Euery thing worketh according to his owne forme as fire heateth The Sunne shineth inlighteneth quickeneth because it hath receiued such power of God and so in all other things naturall so it is as impossible for a man truely regenerate and made light in the Lord not to shew his light in words manners and whole life as it is impossible for the Sunne not to shine Yee therefore who are light in the Lord walke as children of the light proouing what is acceptable to the Lord. Fourthly Here is an Argument drawne from a comparison of their diuers estates wherein they were and now are to mooue them to this duetie as if the Apostle had said Your very calling from the estate of darkenesse wherein you were before conuersion vnto the state of light after conuersion requires this at your hands that your liues should bee congruent and agreeable to your present condition wherein yee now are When ye were darkenesse ye liued in darkenesse and walked in darkenesse not knowing what yee did because darkenes had blinded your eyes 1. Iohn 2. 11. And yee could not otherwise chuse but now the case is altered yee are light in the Lord The night is past the day is at hand you must therfore cast off the workes of darkenesse and put on the armour of light and walke honestly as in the day c. Rom. 13. 12 13. Walke therefore as children of the light proouing c. From hence that the Apostle directs his speech vnto the faithfull regenerate and already conuerted exciting and stirring them vp to this spirituall walking both in proouing what is pleasing to God and in shunning the vnfruitfull workes of darkenesse I obserue these Doctrines Doct. 1 First I gather from hence That no man out of th' estate of regeneration and conuersion can possibly so leade his life as acceptable or wel-pleasing to God This Paul sheweth plainely in vrging this duety vpon such as
verse 34. In a word Sinne is vnfruitfull in regard of others For hereby wee doe greatly offend the weake brethren Icandalize the Church and harden the wicked in their sinnes and confirme them in their wickednesse By sinne wee lay a stumbling blocke in the way and cause others to fall A violent man entiseth his neighbour and leadeth him into the way that is not good Pro. 16. 29. Wicked men sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall Prou. 4. 16. How vnprofitable and vnfruitfull all these wayes are appeareth For he that offendeth one of the litle ones that beleeue in Christ it were better for him that a milstone were hanged about his necke and that hee were drowned in the depth of the sea Woe vnto the world because of offences Woe to that man by whom the offence commeth Matt. 18. 6 7. And when wee harden and confirme others in sinne what is this but to iustifie the vngodly which is abomination to the Lord Prou. 17. 15. yea such are accursed Prou. 24. 24. Esay 5. 23. Briefly what is the cause of subuersion of Kingdomes alteration of Princes and the like is it not sinne For the transgression of a land many are the Princes thereof Prou. 28. 2. But what shall I say more I cannot sufficiently expresse the vnfruitfulnesse of sinne but as the Text hath it so Salomon confirmes it Treasures of wickednesse profit nothing Prou. 10. 2. And thus I end this Doctrine The Vses follow Vse 1 Is sinne so vnfruitful This then sheweth the folly and condemneth the madnesse of wicked men who giue themselues to nothing more than sinne wherein is no profit at all and neglect godlinesse which is greatest gaine 1. Tim. 6. 6. Let all such remember if a man must giue account for euery idle word Matth. 12. 36. much more for euery idle vnfruitfull and vnprofitable worke For euery tree that bringeth not fâ—orth good fruit is hewen downe and cast into the fire Matth. 3. 10. The vnprofitable seruant shall bee cast into vtter darkenesse where shall be weeping and gnashing of teeth Matth. 25. and yet to see the madnesse of men as Salomon speakes that fooles make but a sport of sinne Prou. 19. 23. Vse 2 Let vs auoide euery sinne and the occasions therof and labour to become godly practising good wotkes and bringing forth fruits of godlinesse this will make vs that wee shall not bee vnfruitfull For godlinesse is profitable to all things hauing promise of the life that now is and of that which is to come 1. Tim. 4. 8. Let vs learne to maintaine good workes for necessary vses that we be not vnfruitfull Tit. 3. 14. This is a faithfull saying and these things I will that thou affirme constantly that they which haue belieued in God might be carefull to maintaine good works these things are good and profitable vnto men as Tit. 3. 8. Lastly this must teach â—â— all to repent heartily of oâ—â— vnfruitfulnesse idlenesse anâ— vnprofitablenesse as knoâ—ing that if we liue and die vnfruitfulnesse our case fearefull and damnable hath beene prooued Bâ—â— forth therefore fruits meete for repentance Math. 3. 8. And so I pray God that ye may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Coloss 1. 9 10. And thus much of the Fift Sermon and the Second Steppe of the Christian mans Walke THE THIRD STEPPE and sixt SERMON Text. But reprooue them rather Ephes 5. 11. HItherto of the Dehortation Now followes the second part of this verse viz. an Exhortation But reprooue them rather In the former the Apostle dehorts first from doing the former euils mentioned secondly from communicating with those that do them thirdly in these words hee exhorts to a contrary dutie to reprooue sinne which is not barely but emphatically propounded as the word rather dâ—th import as if he had said So farre be it from you that yee should in any case communicate with such vnfruitfull workes of darkenesse as that yee ought rather to reprooue them than to haue the least to doe with them and that by conuincing the doers of them that such workes are altogethet euill vnfruitfull hurtfull yea damnable and therefore to be auoided that others being thus reprooued and conuicted may be brought to a sight and knowledge of their sinnes and so repent and be saued and not suffered to run on headlong in their sinnes to their owne destruction as many doe for want of reproofe From this Dehortation and Exhortation thus ioyned together ariseth a twofold obseruation First hence I gather that Obser 1. it 's not sufficient not to doe euill but we must doe good It is a fault in a number that please themselues in this that they are not such notorious euill liuers as many are yea but obserue them well they doe no good But as we must cease to doe euill so wee must learne to doe well Esay 1. 16. 17. As wee must put off the old man with his workes which arâ— corrupt so wee must be reneweâ— in the spirit of our mindes aâ—â— put on the new man c. Aâ— we must not lye so we must speaâ— truth As we must not steale â— we must labour rather workiâ—â— that which is good c. Ephâ—â— 4. 22. to the end As we muâ—â— dye vnto sinne so wee must liue vnto righteousnesse As wee must not communicate with vnfruitfull workes of darkenesse so we must rather reprooue them Who so will reprooue Obser 2. sinne must not be tainted with euill neither communicate with euill We must first put in practise the Dehortation before wee can well performe the Exhortation Wee must first pull the beame out of our owne eye before wee can see to pull the moate out of our brothers eye Math. 7. 5. We cannot reprooue sinne in others and bee as bad our selues either doing euill or communicating with it but of these by the way and more fully afterwards But reprooue them rather These words containe the Third Steppe of the Christian Mans Walke alluding to a third property of the Sun As the Sunne by her light doth discouer lay open and make manifest things in secret and vnknowne For it is light that maketh all things manifest Ephes 5. 13. So Christians who are made light in the Lord should labour to discouer the sinnes of others vnto their faces conuincing them that they are thus and thus guilty of this and that sinne and make it manifest to the shame of the doer and so to reprooue him for it seeking the glory of God in the good of our brethren In handling of these words I obserue two things concerning Christian reproofe 1. The Matter 2. The Manner In the Matter it selfe consider three things 1. the dutie Reprooue 2. who must reprooue The children of light as appeares from 8. Verse 3. What must be reprooued viz. not so much the persons of men as their sinnes But rather reprooue them
First of the dutie Reprooue This word in the originall is more significant than can be fitly expressed in one English word and therefore in diuers places of holy Scripture it 's diuersly translated yet all tending to the same effect Commonly in this sence to reprooue as here and else-where and thus it is taken either actiuely or passiuely Actiuely as here and 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprooue Passiuely as Iohn 3. 20. He that doth euill commeth not to the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest his deedes should bee reprooued Sometimes it is translated to rebuke which is somewhat different from the former as may appeare by Pauls words distinguishing them 2 Tim. 4. 2. Reprooue Rebuke c. thus it is 1 Tim. 5. 20. Them that sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke before all and many other places But most properly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to conuince and thus it is often vsed as 1 Cor. 14. 24. If all prophecie and there come in one that beleeueth not or one vnlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is conuinced of all So it is taken passiuely so Tit. 1. 9. A Bishop must be able to exhort by wholesome and sound doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to conuince the gainesaiers So I am 2. 9. If ye haue respect to persons yee commit sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being conuinced of the law as transgressors So Epist Iude and 15. Verse Christ commeth with ten thousands of his Saints to execute iudgement vpon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to conuince all that are vngodly thus it is taken actiuely All which significations laid together the sence is this Conuince them in their consciences of the fore-named sinnes as fornication all vncleannesse couetousnesse filthinesse foolish talking iesting vnseemely idolatry and the like Conuince them I say that they are altogether euill vile abhominable vnfruitfull and without repentance damnable and therefore to be auoided and so thinke it not sufficient that you auoid them in your selues but they being so conuicted proceed to reprooue and rebuke them and as occasion shall serue correct them labouring by al meanes to bring them out of those sinnes and not suffer them to perish in their sinnes And this for the meaning Hence I obserue in the Obser 1. first place that it is the dutie of euery Christian in generall and each one in particular to reprooue the sinnes and vices of these times which wee shall see to bee in others as well as to auoide them in our selues This is that Christian zeale that ought to be in euery one not to endure euill not to suffer sinne to rest vpon our brethren So zealous ought wee to be for Gods glory and so louing vnto our brethren as by Christian reproofe to stop the course of sinne Wee are redeemed by Christ from all iniquitie to be a peculiar people zealous of good workes Tit. 2. 14. Now one maine good worke is Christian reproofe This is strictly enjoyned by God himselfe saying Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Whence we may gather That as not reproouing is a signe of hatred of our brother so reproouing is a meanes to make men leaue their sinnes It is cruelty vnto men and vnkindenesse towards God not to reprooue sinne cruelty to men because wee knowing and seeing it yet suffer them to perish and will not hold them backe so much as we can when we see them straying to their owne destruction Vnkindenesse towards God because wee seeke not Gods glory in the good of our brethren wee shew no dislike of their sins we are not grieued with Lot at their wicked conuersations We are but disloyall and vnfaithfull subiects to our heauenly King when we suffer any to speake euill of him or doe euill against him and yet wee will neuer set our selues against them Wee are but vnkinde and dishonest children who will heare so good a Father so wronged and we not to seeke to maintaine his glory yea it is a despising of Gods Maiestie when wee rebuke not mens vices Vse 1 This especially concerne Ministers to be diligent and painefull in Preaching the Word giuing the people warning and reproouing their vices This hath beene the vsuall practise of all the Prophets and Apostles and our Sauiour himselfe Many Ministers are fouly faulty it this who sow Pillowes vndeâ—mens elbowes singing altogether mercy and not iudgement speaking pleasing things and either for fauour feare or affection neither will nor dare reprooue their peoples sinnes or if they doe it is partially reproouing some not other-some for feare of ill-will discontent and displeasure thus fearing men more then God so they may please men care not how God is dishonoured But let all Ministers take vp the counsell of God by the Prophet Cry aloude spare not lift vp thy voice like a Trumpet and shew my people their transgressions and the house of Iacob their sinnes Esay 58. 1. Let vs take heede to that charge which Saint Paul giueth vs to discharge I charge thee before God and the Lord Iesus Christ c. Preach the word bee instant in season and out of season reprooue rebuke exhort with all long-suffering and doctrine 2 Tim. 4. 1. 2. For all Scripture is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good workes 2 Tim. 3. 16. 17. Vse 2 Secondly this concernes Magistrates as Ministers by the word so they by the Sword must reprooue sinne They must punish sinne and vice and seeke a reformation in the Common-wealth A Ruler must be a terrour to euill workes Hee must not beare the Sword in vaine for hee is the Minister of God a reuenger to execute wrath vpon him that doth euill Rom. 13. 3. 4. And for this cause Magistrates must take heede of partiality bribes receiuing of gifts respecting of persons and the like which doe greatly hinder the execution of iustice especially when they are to sit in the seate of Iudgement yea these make them to bee so farre from reproouing and punishing of malefactors as that rather they doe harden them in their wickednesse and incourage them to doe euill and they themselues become accessary to the sinnes of malefactors Let Magistrates therefore hearken diligently vnto that good counsell of that good King Iehoshaphat and the more regard it because spoken by a King to the Iudges Take heed what ye doe for ye iudge not for man but for the Lord who is with you in the iudgement Wherefore now let the feare of God be vpon you take heed and doe it for there is no iniquitie with the Lord our God nor respect of persons nor taking of gifts 2 Chron. 19. 6. 7. Thou shalt not wrest iudgement thou shalt not respect persons neither take a gift for a