are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experieÌ„ce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration â—â—â—â—es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good
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.
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
Math. 27. 1. and 20. And thus it is true whosoeuer giue bad counsell and perswade others vnto sinne are accessary vnto and haue fellowship with them in their sinnes Vse This may instruct vs two waies both for giuing bad counsell and for giuing careto and receiuing bad counsell Not to giue any for by this meanes we become partakers of other mens sinnes but let our counsels and perswasions be to good and for good ends A wholesome tongue is a tree of life but peruersenesse therein is a breach in the spirit Prou. 15. 4. To the counsellors of peace is ioy Prou. 12. 20. The tongue of the wise vseth knowledge aright but the mouth of fooles poureth out foolishnesse The lips of the wise disperse knowledge Prou. 15. 2. 7. But a man of wicked deuices God will condemne Prou. 12. 2. The mouth of the foolish is neere destruction Prou. 10. 14. But in the lips of him that hath vnderstanding wisedome is found The lips of the righteous feede many The mouth of the iust bringeth foorth wisedome Prou. 10. 13. 21. 31. All which shewes how wee ought to be so farre from giuing bad counsell as all our speech should be saâ—ouâ—y gratious tending to Gods glory and the edification of our brethren as Ephes 4. 29. Colos 46. Againe seeing bad Counsell is the cause of so much mischiefe wee must be carefull how wee giue any eare vnto it following the counsell of Salomon Goe from the presence of a foolish man when thou perceiuest not in him the lips of knowledge Prou. 14. 7. Cease my sonne to heare the instruction that causeth to crre from the words of knowledge Prou. 19. 27. Neither desire thou to be among such euill men Prou. 24. 1. O my soule come not thou into their secret vnto their assembly bee not thou vnited Gen. 49. 6. Fourthly a man is said to haue fellowship with other mens sinnes by giuing euill example offence and scandall This euill example appeareth in the practise of any one sin knowne to others The profession of Christ and true religion is called a way and the giuing of offence is a stumbling-blocke laid in this way to cause others to fall yea such a man doth in what him lyeth destroy the soule of his brother for whom Christ died 1 Cor. 8. 9. 10. 11. The case of such men must needes bee dangerous for they are not onely guilty and accessarie vnto the sinnes of others but are the occasions of many falls in others and the greater is this sinne because it is a sinne and a cause of sinne In this regard giuing ill example is compared to wilde-fire which inflameth all places whereon it lighteth and I may truely say as many are drawne to sinne by bad example as by any occasion giuen whatsoeuer What fashion can bee inuented but it is presently followed of the most what foolish and gawish attire can be worne but forthwith it is generally receiued What villanous ribauld or bawdy and beastly song inuented but presently learned euen of young children Thus euill example maketh maketh others to offend 1 Cor. 8. 13. and therefore all that giue it must needes haue fellowship with the sinnes of those who take offence and occasion to fall by their example and offence giuen Vse Take heede therefore that we walk circumspectly not as fooles but as wise redeeming the time because the daies are euill Ephes 5. 15. 16. that is full of euill men and manifold occasions to sinne Let our light therefore of an holy example so shine before men that they may see our good workes and glorifie our Father which is in heauen Math. 5. 16. Hauing our conuersation honest among the Gentiles that whereas they speake against you as euill-doers they may by your good workes which they shall behold glorifie God in the day of visitation 1 Pet. 2. 11. But take heede that we become not a stumbling blocke to those which are weake 1 Cor. 8. 9. Giue no offence neither to the Iewes nor to the Gentiles nor to the Church of God 1 Cor. 10. 32. It is impossible but offences will come but wee vnto him through whom they come Math. 18. 7. and Luke 17. 1. Hitherto I haue shewed how many waies a man may haue fellowship with others before hand now I come to set downe how a man may communicate with the sinnes of others after the sinne is committed and this may be diuersly First by vngodly silence this is as common a way whereby men haue fellowship with sinnes of others as any of the former and it is when men will keepâ— silence when they may and ought to reprooue sinne That wee ought to reprooue sinne is plaine Leuit. 19. 17. Thou shalt not hate thy brother in thy heart but shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Whence wee may see that when men see others to sinne and will not speake to them to tell them of it and reprooue them for it they suffer their neighbour to lye in his sinne and his sinne to remaine vpon him and what is this else but to haue fellowship with him in his sinne This is a sinne common to the most which is the cause that so many liue in sinne without reformation Vngodly silence holdeth men in sin but thus it is men are right of Cames disposition they thinke they haue no keepe of their brethren Gen. 4. 9. They see and heare them sinne customarily Parents their Children Masters their Seruants one neighbour another and yet neuer finde any fault nor once reprehend them either for feare fauour or affection but let all such know howsoeuer they make a light account of this yet if they will not speake when they may and ought they are accessary to their sinnes whom they suffer to goe so vnreprooued God speaking of the Prophet tells him that hee hath set him a watchman ouer the house of Israell Therefore heare thou the word at my mouth and giue them warning from mee if thou giuest him not warning nor speakest to warne the wicked from his wicked way to saue his life the same wicked man shall die in his iniquitie but his bloud will I require at hine hand Ezek 3. 17. 18. Where we see that when we keepe silence when God would haue vs speake wee are not onely guilty of the sinnes of others but of their punishments also Qui tacet consentire videtur Vse Let this teach all men in their seuerall places and callings both publique and priuate to reprooue sinne both in our selues and others but first in our selues then in others Let it not grieue vs to speake in Gods cause but plainely to rebuke our neighbour and not suffer him to sinne thus we shall discharge our soules and most of all this concernes Gods Ministers of whom God speaketh Cry aloud and spare not tell the people of their transgressions and the house of Iacob their sinnes Esay 58. 1. Again speaking of Ministers saith God I haue
of mee and he that hateth not his owne life cannot bee my Disciple Luke 14. 26. In a word when wee haue an intent and desire to reclaime the wicked from their wickednesse to be a meanes of their conuersion to winne them and draw them to God by godly conference or to performe the duties of ciuill societie and if after once or twice admonition they will not be reformed then reiect them Tit. 3. 10. Thus all these waies we may conuerse with men themselues but onely so long as it stands with a good conscience Christ not forsaken for this is an euerlasting precept that wee must loue Christ aboue all and not communicate with workes of darkenesse Concerning the persons Quest 5 of the wicked wherein wee may and may not haue fellowship with them wee haue heard Now concerning their workes Whether then is it lawfull for any Christian that is a beleeuer to haue fellowship with any worke of darknesse Answ No in no case the Text doth absolutely forbid it not onely communion with vnfruitfull workes but much more with pernitious and hurtfull workes it is neither beseeming a Christian who is light nor God himselfe in whom hee is made light nay it cannot be that a béleeuing Christian should communicate with such workes for what fellowship hath light with darkenesse 1 Cor. 6. wee cannot bee partakers of the Lords Table and the Table of Diuels 1 Cor. 10. 21. Be not partaker of other mens sinnes 1 Tim. 5. 22. Now the workes of the wicked are either such as are properly their owne which in themselues are simply euil and voide of all respect of good as drunkennesse whooredome adultery idolatrie and the like and with these we must in no case communicate haue nothing to doe with them Againe there are some workes which God worketh in them as to build Hospitals to sustaine the poore to bring vp children to fight against the common enemy and such like ciuill and politicall workes and with these workes wee may communicate as they are good workes in them whatsoeuer therfore is not of God that is which is not allowed by the word of God we must not communicate with it for it is of men not of God it is of darkenesse not of light it is not of faith because it wants the word and therefore it is sinne But what need I to wade further in this assertion seeing the Text is so plaine Haue no fellowship with vnfruitfull workes of darkenesse Obiect 1 But Naaman went into the house of Rimmon an idolatrous place and said The Lord pardon mee in this thing that when my Master goeth into the house of Rimmon to worship there and be leaneth on my hand and I bow my selfe there in the house of Rimmon when I bowe downe my selfe in the house of Rimmon the Lord pardon thy seruant in this thing And the Prophet said vnto him Goe in peace 2 King 5. 18. 19. Therefore it seemes the Prophet graunted him leaue to worship in the idolatrous Temple and so to haue fellowship with idolatrie 〈◊〉 worke of darkenesse Answ This bowing of Naaman in the house of Rimmon was not religious by way of adoration of the Idoll as some haue thought and condemned it as a sinne in Naaman and say that Naaman knew it to be a sinne and therefore craued pardon if he did bow Neither did the Propher graunt him leaue to bow◠there but onely by that forme of speech promised to pray to God to defend him that he should not fall and if he◠did fall to forgiue him as some others affirme But the best answere is this that this bowing of Naaman was officious ciuill and politicall and necessarie and so no sinne but Naaman thinking through ignorance it to be a sinne the Prophet bids him be of good cheare it was no sinne so he bowed not to the Idoll but onely for dutie sake to support the King who leaned on him The King went in to worship there but Naaman is not said to worship there but onely bowed himselfe to support the King which hee might without sinne Obiect Some say that the Propher Daniel did worship Nebuchadnezzars image and therfore was not cast into the furnace but say they it is not recorded as a sinne in Daniel c. Answ It is not mentioned in the whole Historie that Daniel did worship is neither doe we read that euer he was enioyned to worship it neither was it offered vnto him to be worshipped if it were happily they obserued not his behauiour towards it if they did obserue him yet happily hee was not accused because hee was in great fauour with the King if he were accused yet the King for the great loue he bare vnto him would not punish him But how doth all this prooue that he did worship the Image They doe great wrong to this holy Prophet for shame Masters make better arguments Obiect But Paul with foure others tooke on him a vow and after the manner of the Iewes purified himselfe with them c. but he did that which he condemned and disalowed onely for peace sake Therefore say some wee for peace sake and charity may bee present at idolatrous places c. though things in themselues not lawfull Acts 21. Answ Some haue condemned openly this fact of Paul of which opinion sometimes Zanchius confesseth himselfe to haue beene but afterward being better aduised he saith that answere is contrary to Acts 24. where Paul makes mention of this fact as well done It is therefore to be obserued that legall ceremonies for that time were things indifferent which might bee kept or not kept so long as they were not vrged as necessarie to saluation but if they were vrged as necessary to saluation then they were not lawfull as Paul circumcised Timothie but hee would not circumcise Titus because the Iewes thought he could not be saued without it and therfore it was lawfull for Paul to take on him a vow and to purifie himselfe in the Temple when for concord sake he did nothing but what was as then lawfull being indifferent This makes nothing for Papists or others that thinke they may be present at idolatrous seruice Masses which are both idolatrous and impious things of their owne inuention and none of Christs institution as they falsly affirme Obiect But say some though wee are present at such places and in regard of externall presence and the body may seeme to adore their Idols yet wee detest them in our hearts and minde Answ This is a friuolous excuse and but an idle euasion for Idolatrie is forbidden not onely in the minde but the whole man and we must glorifie God both in body and soule 1 Cor. 6. 20. and God commends those that neuer bowed their knees to Baal And the Prophet saith We must lift vp our hearts with our hands to God in the heauens Lam. 3. 41. both to God neither to Idols Obiect But what say you to the example of Paul who to the
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
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
of the other by deede Secondly Wee must reprooue sinnes by deede that is by the light of â—n holy life and good example for many times when words faile good examples auâ—ile Precepta decent Exempla trakunt Precepts teach Examples draw on others That this kinde of reproofe is heere meant appeareth by these reasons First we must vse reproofe by word towards a brother that trespasseth If thy brother trespasse rebuke him Luke 17. 3. But heere the Apostle speakes of infidels who are darkenesse and their workes workes of darkenesse Secondly The Apostle directs his speach to all Christians who must reprooue But it is not the part of euery one to reprooue other mens sinnes by words but it is their dutie to doe it by contrarie manners by an holy conuersation of life and by declining from all communion with sinne and sinners Thirdly the Metaphor of light here confirmes this Light discouers and makes all things manifest not by words but by light so children of light by light of an holy example must reprooue the workes of darkenesse Fourthly the Apostle exhorteth here to reprooue not men who are darkenesse but their sinnes the workes of darkenesse Men that sinne may bâ—e rebuked by words but their sinnes and workes of darkenesse by an holy life Fiftly the Apostle layeth downe two great reasons in the 12. Verse why we should rather reprooue sinnes by light of holy life than by words 1. because they are done in secret if they are done in secret how can wee reprooue things vnknowne by words 2. it is a shame to name them and to speake of those things which are done of them in secret how then can wee with honesty by words reprooue them which words are spoken emphatically for if it be a shame to speake of them how much more shame to commit them Vse 1 This being so it must stirre vp euery one to study and endeauour after piety and godlinesse to leade an holy life in all godlinesse and honesty To let our light of an holy example so shine before others that they may see our good workes and glorifie our Father which is in heauen Matth. 5. 16. Wee must haue our conuersation honest among the Gentiles that whereas they speake against vs as euill doers they may by our good workes which they shall behold glorifie God 1 Pet. 2. 12. Thus by the light of piety and good workes by a holy conuersation of life and good example wicked men will be reprooued and conuinced in their consciences that those things which they doe are not good whereas by the word of mouth yea by the word of God they will bee no whit mooued according to the saying of Saint Paul If all prophecie and there come in one that is an vnbeleeuer or one vnlearned hee is conuinced of all hee is iudged of all And thus are the secrets of his heart made manifest and so falling downe on his face hee will worship God and report that God is in you of a truth 1 Cor. 14. 24. 25. Thus by this meanes sinners are not offended but more profitably reprooued so are brought to a knowledge of themselues and being brought to a knowledge of themselues and their sins grow to a mislike of themselues and of their sinnes and so are brought to repentance and saluation And for this purpose that saying of Saint Peter is remarkeable and regardable yee Wiues be in subiection to your own Husbands that of any obey not the word they may without the word be wonne by the conuersation of the Wiues while they behold your chast conuersation coupled with feare 1 Pet. 3. 1. 2. Vse 2 This reprooueth and seuerely condemneth all those that liue a wicked lewde prophane and dissolute life giuing all euill example who are so farre from reproouing sinne as they dishonour God offend the weake scandalize the Church harden the wicked and confirme them in their wickednesse wound their owne and their brothers conscience causing others to fall and goe astray and in what them lye destroy their soules Euill words corrupt good manners 1 Cor. 15. much more euill workes And thus much of the manner of reproofe in Generall Specially the manner of reproouing of Sinne consisteth in these particulars It must be 1. orderly 2. certainely 3. plainely 4. discreetly 5. mildely 6. seasonably 7. louingly 8. patiently 9. considerately 10. zealously 11. profitably 12. impartially First wee must reprooue orderly Wee must first begin with our selues to reprooue sinne in our selues our Children Seruants and kindred then in strangers This order to beginne with our selues is very necessary for it is a shame to reprooue that in others with which wee are tainted our selues wee are vnworthy reproouers neither can wee in loue to them or hatred to their sinne or zeale to Gods glory reprooue others for that which we hate to reforme in our selues If we doe reprooue others and be as deepe in fault our selues it may well bee said vnto vs Physitian heale thy selfe Luke 4. 23. For wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things And thinkest thou O man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1. 3. And why beholdest thou the moate that is in thy brothers eye but considerest not the beame that is thine owne eye Or how wilt thou say to thy brother Let me pull the moate out of thine eye and behold a beame is in thine owne eye Thou hypocrite first cast out the beame out of thine own eye and then shalt thou see clearely to cast out the moate out of thy brothers eye Math. 7. 3. 4. 5. This is that holy order to bee obserued besides the conuincing the offender in his conscience of his fault before hee proceed to reprooue It is the counsell of the Apostle Let all things bee done decently and in order 1 Cor. 14. 40. if all things then Reproofe Vse This condemneth the common practise of the most who are alwaies prying into the liues of others obseruing them so as to vpbraid them and cast their faults in their teeth and altogether neglect their owne faults which are as great or greater These are a curious people to looke into other mens liues but a sloathfull people to looke into their owne They are quicke-sighted and Eagle-eyed in spying faults in others but as blinde as Moules to see their owne They can spie the least moate in their brothers eye but cannot discerne the great beames in their owne They are like vnto an eye which seeth all things but cannot see it selfe Thus they straine at a Gnat and swallow a Camell Matth. 23. 24. But let vs marke what Dauid saith Let the righteous smite mee it shall bee a kindenesse and let him reprooue mee it shall be an excellent oyle which shall not breake my head Psal 141. 5. Loe hee saith not here let the prophane Iewd wicked liuer who is tainted with the
according to the Apostles counsell Let vs haue grace whereby wee may serue God acceptably with reuerence and godly feare For our God is a consuming fire Heb. 12. 28. 29. proouing if God at any time will giue vs repentance to the acknowledging of the truth c. 2 Tim. 2. 25. 26. and as the Text here hath it proouing what is pleasing to the Lord. And thus much be said of the obiect it selfe what we must prooue or approoue viz. what is pleasing or acceptable to the Lord. Now for the better performance of this three-fold dutie enjoyned in the Text obserue two things 1. The Lets to bee remoued 2. The Meanes and Helpes to be vsed The Lets which doe hinder vs from proouing what is pleasing to the Lord are these First a liuing and continuing in our naturall estate vnregenerate and vnconuerted for there is such an impotency in vs by nature that wee neither doe neither can prooue know or discerne what is pleasing or displeasing to the Lord nay tell a naturall man of this dutie and he accounts it but foolishnes and foppery too much nicenesse and precisenesse and so makes but a mocke of it The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them for they are spiritually discerned 1 Cor. 2. 14. Secondly Ignorance is a maine Let to this dutie Thus through ignorance the Gentiles had their vnderstanding darkened and were strangers from the life of God and committed sinne with all greedinesse whereby they wholly displeased the Lord Ephes 4. 18. 19. Ignorance I meane both meere and simple carelesse wilfull and affected both of God his word and will reuealed Thirdly a maine Let to this dutie is Hardnesse of heart this is a cause of the former Thus the Gentiles had their vnderstanding darkened through their ignorance because of the blindenesse or hardnesse of their heart Ephes 4. 18. Thus the more meanes God vsed for the good of Pharaoh had he had the grace to haue made vse of them the more hee hardened his heart as we reade at large Exod God gaue Iesabell a space to repent but shee repented not Reuel 2. 21. it was her hardnesse of heart that hindred her so Rom. 2. 5. and ler. 19. 15. They hardened their neckes that they might not heare his words Fourthly Vnregenerate wills when as God in his word so often commandeth vs this three-sold dutie vseth all the meanes that may be especially the Preaching of his Word that God may iustly say What could I haue done more for my Vineyard and yet we will not This is another maine let It was the sinne of Ierusalem as our Sâ—uiour Christ saith O Ierusalem Ierusalem which killest the Prephets and stonest them which are sent vnto thee how often would I haue gathered you together as a Henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. Thus saith the Lord Stand ye in the waies and see and aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules but they said we will not walke therein Also I set watch men ouer you saying Hearken to the sound of the trumpet but they said wee will not hearken Ier. 6. 16. 17. Fiftly Carnall Wisedome or to be carnally minded for such doe minde onely the things of the flesh and to be carnally minded is death because the carnall minde is enmity against God for it is not subiect to the Law of God neither indeede can be so then they that are in the flesh cannot please God Rom 8. 5. 6. 7. 8. Sixtly Vnbeliefe either not to belieue the truth of Gods word at all or else though wee belieue it to bee true in generall yet wee cannot apply it to our selues in particular It is not possible for such a man to profit by the word or to please God For vnto vs was the Gospell Preached as well as vnto them but the Word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. And without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith is sinne Rom. 14. 23. Seauenthly Vnsanctified Affections as pride hatred malice and the like al which doe hinder the word and the worke of Gods spirit in the heart that they cannot possibly prooue or approoue what is pleasing to the Lord Thus through pride or hatred or both Korah and his compâ—ny gathered themselues together against Moses and Aaron and said vnto them Yee take too much vpon you Numb 16. 1. 2. 3. And the like we haue in these daies who so saucily speake against Gods Ministers who goe about to teach them what is acceptable to the Lord they thinke presently we take too much vpon vs against such I may say as Christ said they are but dogs and swine and if we cast pearles before them or giue holy things vnto them they will trample them vnder their feete and turning againe all to rent vs Math. 7. 6. Thus when the good Prophet Micaiah prophecied concerning Ahab according to the word of the Lord Ahab because hee hated him 1 King 22. 8. commanded Micaiah to bee put into prison and to be fed with bread and water of affliction 1 King 22. 27 Thus pride in Korah and hatred in Ahab bred all this contention and hindred them from proouing what is well-pleasing to God according as Salomon saith Onely by pride commeth contention Prou. 13. 10. Therefore if wee would profit by the word to learne from thence what is acceptable to God wee must cast away and lay aside all malice and all guile and hypocrisies and enuies and euill speakings and so as new borne babes desire the sincere milke of the word that we may grow thereby 1 Pet. 2. 1. 2. and as S. Iames saith We must lay apart all filthinesse and superfluity of malitiousnesse and receiue with meekenesse the engrafted word Iam. 1. 21. For where such corrupt affections as these and the like as enuie and strife are there is confusion and euery euill worke This is not wisedome from aboue but earthly senâ—uall and diuellish Iam. 3. 15. 16. Eightly Presumption when we too much presume of the mercy of God This hindreth a number from proouing what is pleasing to God for either it makes men carelesse in performing what God commandeth or secure in auoiding what hee forbiddeth it makes men negligent in good duties cold in religion and hereby they either take occasion to sinne more freely or to deferre and post off their repentance to the last or else to liue and die in their sinnes without faith and repentance without which there is no pleasing of God and lastly it makes men cast off all care of doing good and to contemne the meanes of their saluation and all because they presume too farre that God is mercifull In a word these are great Lets to the proouing what
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.
Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ— communionem habeatis or ne communicetis id est Doe not communicate doe not partake or be not accessary-vnto haue not the least commerce communion societie or fellowship with the wicked workes and sinfull actions which we shall see to be in wicked men but shun them auoid them and all the occasions of them and take heede of the company of wicked and vngodly men for beeing infected with their euill workes according to that 1. Timoth. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est neither bee partaker of other mens sinnes It is an argument drawen from their estate wherein they are from that which once they were their vocation and calling out of darkenesse into this marueilous light 1. Peter 2. 9. requires this that being once darkenesse now made light in the Lord they must know it was to this end that they should haue fellowship with the light and not with workes of darkenesse For it is neither suitable to their new condition nor meet for them nor yet beseeming God in whom they are made light that they should bee occupied in the workes of darkenesse or haue the least fellowship with them Nay it is impossible it should bee so for what communion hath light with darknesse 2. Corint 6. 14. as if hee should say There neither is nor can bee any communion betweene them As yee will then approoue your selues to walke as children of light see to it that you doe not in any case communicate with nor bee partakers of other mens sinnes Bee not any way accessary to them haue not the least fellowship with them yea haue nothing at all to doe with them And this for the meaning of the word Doctr. 1 Hence I gather that whosoeuer is conuersant with the wicked and is companion of vnholy and vngodly persons cannot walke vprightly and vncorruptly A man cannot touch pitch but hee shall be defiled He that walketh among thornes must needes be pricked and Salomon telleth vs Thornes and snares are in the house of the wicked Prou. 22. 5. Can a man take fire in his bosome and his cloathes not be burnt Can one goe vpon hot coales and his feete not be burnt Prou. 6. 27. 28. A companion of fooles shall be destroyed Pro. 13. 20. A man cannot possibly company with such but hee shall be corrupted So many vices so many infections yea the wicked man doth neuer rest till he hath wrought some mischiefe Frowardnesse is in his heart he deuiseth mischiefe continually he soweth discord Prou. 6. 14. Wicked men sleepe not except they haue done mischiefe their sleepe is taken away vnlesse they cause some to fall Prou. 4. 16. Nay it is a signe of a bad man to keepe company with wicked men for like will to like and therefore Salomon saith A naughty person a wicked man walketh with a froward man Prou. 6. 12. And all this tends to confirme this doctrine according to the meaning of the Apostle hee that hath fellowship with such and doth familiarly conuerse with them cannot be innocent neither can they walke as children of the light Desire not therefore to be with euill men Prou. 24 1. Vse 1 Teaching all Christians to take heede and beware of bad company as being the bane of the land and the poison of the soule Do est thou know a man to be a whoremaster a drunkard an adulterer sornicatour vncleane person couetous idolater swearer balsphemer lyar slauderer theefe murtherer and the like Know that for thâ—se things sake the wrath of God commeth vpon the children of disobedience Be ye not therefore partakers with them Ephes 5. 3 4 5 6 7. The Apostle reckâ—ns vp diuers sinnes which shal be in the last daies and perillous times Men shall be louers of themselues couetous proud boasters blasphemers disobedient to parents vnthankefull vnholy without naturall affection truce-breakers false accusers incontinent fierce despisers of those that are good traytours heady high-minded lonâ—rs of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof and then concludes From such turne away 2 Tim. 3. 1 2. 3 4 5. It is Salomons counsell My sonne walke not thou in the way with wicked men refraine thy foote from their path Prou. 1. 15. Enter not into the path of the wicked and goe not in the way of euill men auoid it passe by it turne from it and passe away Prou. 4. 14. 15. Keepe not company with drunkards Be not amongst wine-bibbers amongst riotons caters of flesh Prou. 23. 20. Knowing this and laying it to heart that thou neither doest nor canst liue vnreprooueable and inoffensiue neither before God nor men so long as thou art a companion of such If thou beesâ— a wise man thou wilt foresee this euill Prou. 22. 3. Doct. 2 Whereas the Apostle saith Haue no fellowship c. Hence I obserue That sinning by communion is no lesse displeasing to God and disagreeable to his will then sinnes of commission for the Apostle exhorting to vpright walking to know and doe Gods will doth not so much disswade from committing of sinne as communicating with sinne herein teaching vs that it is not sufficient to absteine from the committing of personall sinnes actually in our selues but to auoid the least society or fellowship in being accessary to the sins of others for hee is as guilty that communicateth with sinne as he that commits the sinne Saint Iohn would not haue vs to haue the least commerce with false teachers which oppose the doctrine of the Gospell concerning Christ Receiue not such an one into your house neither bid him God speede for he that biddeth him God-speede is partaker of all his euill deedes Iohn 2. epist 10. 11. They are worthy of death not onely who doe commit wickednesse but who haue pleasure in them that doe it Rom. 1. 32. Vse This Doctrine meetes with all those that please themselues in a vaine conceit like the Pharisees thinking all is well with them because they are not as other men are They thanke God they are not noted as guilty of any heinous crime they are no common drunkards no adulterers no theeues no murtherers no vsurers and the like they are none of those that commit such capitall crimes they would bee sorry to be accounted such vile ones True all this is good and commendable in it selfe but examine thy conscience and thou shalt finde that thou hast beene too often faulty and that most fouly that thou hast beene accessary-to and communicated-with the sinnes of others How often hast thou seene thy neighbour drunke and knowne it others to haue committed â—dultery fornication vncleannesse others to be common swearers lyars back-biters slanderers others to be common stealers and the like and yet hast neuer opened thy mouth to reprooue them to tell them of it when thou mightst and ought to admonish them to perswade them to aduise them to bring them to good In this case thou art
accessary to thy brothers sinne thou hast fellowship with him in sinne How oft hast thou heard Gods name torne in peeces as it were by horrible and fearefull oathes would neuer speake against it Oh remember what was the commendation of the Church of Ephesus it could not indure or beare them which are euill as Reuel 2 2. So it is a signe and true note of Gods childe not to suffer sinne in our neighbour so farre as it lyeth in him so saith the Lord Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Marke what God saith of the wicked When thou sawest a theefe thou consentedst vnto him and hast beene partakers with the adulterers c. There is the sinne These things hast thou done c. but I will reprooue thee and set before thee the things that thou hast done there is the punishment Psal 50. 18. c. where we see how God punisheth communion with sinne as well as committing of sinne Vse 2 How doth this condemne the practise of the world who in stead of hauing no fellowship with sinne and sinners spend their whole time in company-keeping and prophane fellowship swilling and guzling dicing and carding and other vnlawfull recreations all the day long mispending the time and vainely expending their goods to licentiousnesse and prophanesse This they call good-fellowship whereas it is indeede fellowship with the diuell and his instruments it is drunken and diuelish fellowship God keepe mee from such fellowship and I will not say The diuell take them but I dare say The diuell will haue them except they speedily repent and forsake such wicked courses O consider this ye that forget God least hee teare you in peeces and there be none to helpe Psal 50â— Let vs be of Dauids minde not to know a wicked person c. Psal 101. 4. c. Let vs resolue against such and say with Dauid Away from mee yee wicked I will keepe the commandements of my God Psal 119. 115. Herein intimating thus much that wicked company doth hinder vs from keeping GODS commandements Vse 3 Let this moue vs then to haue fellowship onely with the godly and those that feare God that so wee may walke vprightly before God inoffensiuely before men so pleasing God Salomon saith Hee that walketh with wise men shall be wise Prou. 13. 20. Oh that we could truely say with Dauid and in truth so it should be I am a companion of all them that feare thee O Lord and keepe thy commandements Psal 119. 63. All my delight is in the Saints that are in the earth and vpon such as excell in vertue Psal 16. 3. In the godly mans eyes a vile person is contemned but he honeureth them that feare the Lord Psal 15. 4. The righteous saith Dauid shall resort vnto my company Psal 142. 9. Reade and obserue diligently Psal 101. wherein is set downe the true rule of a Christian mans walke necessary for all sorts and degrees high and low rich and poore for Kings and Princes for Ministers Magistrates Parents and Masters of families one with another shewing the manner of walking the resolution against wicked men and their workes and the choise onely of the faithfull and godly And that all this may the better be practised of vs we must be carnest in prayer with our God saying with the Psalmist Incline not my heart to any euill thing to practise wicked workes with men that worke iniquitie c. Psal 141. 4. for they purpose to ouerthrow my goings Psalme 140. 4. Cause mee therefore O Lord to know the way wherein I should walke Psal 143. 8. and let me euer escape such wicked men Psal 141. 10. Haue no fellowship c. Now I come to handle these words more particularly and to shew how many wares a man may bee said to haue fellowship and to communicate with the sinnes of others called here works of darknes And wee must know that euill workes are of two sorts 1. Such as are common to all sorts 2. Such as are more proper to this or that sort degree or calling The first are two-fold 1. Such as goe before the thing to bee committed 2. Such as follow after the sinne is committed Before a man may bee said to communicate and to haue felowship and to bee accessary to the sinnes of others diuers wayes First by prouocation as when one shall prouoke another vnto sinne though hee that is pouoked is guilty of the act of sinning and committeth the sin personally yet he who prouoked him to that sinne is guilty also as being accessary to his brothers sin and hee hath fellowship with him in his sinne and it is as much as if hee had committed the sinne in his owne person both in regard of the sinne it selfe and the punishment due vnto that sinne This prouoking of others to sinne may bee done two wayes 1. By incensing vrging stirring vp or compelling men to sinne 2. by entising or alluring others vnto sinne and both these may be done two wayes 1. By word 2. By deede when a man either by word or deed shall excite stirre vp and draw on others to euill as vniust anger wrath reuenge hatred discontentment discouragement drunkennesse whoredome and the like First I say men prouoke others to sinne by incensing or stirring them vp to sinne as Iezebel did Ahab killing Naboth for his vineyard There was none like vnto Ahab who sold himselfe to worke wickednesse in the sight of the Lord whom Iezebel his wife stirred vp 1. King 21. 25. Thus did wicked Amnon rauish his sister Tamar for hee being stronger than shee forced her and lay with her 2. Sam. 13. 14. This is a sinne in many parents forbidden by Saint Paul Fathers prouoke not your children to wrath least they bee discouraged Coloss 3. 21. Now parents may be said to prouoke their children to wrath three wayes 1. by vniust wicked and vnreasonable commands 2. By contumelious words rating and reuiling them and miscalling them 3. By extreame seuerity and rigorous dealing in their striking and beating of them excessiuely in their mad moode and rage without all reason It was the sinne of Saul against his sonne Ionathan First he commanded him to bring vnto him innocent Dauid that he might kill him Secondly hee miscalled him and reuiled him calling him the Sonne of a peruerse rebellious woman Thirdly he cast a iauelin at him to smite him with purpose to kill him thus Ionathan arose from the Table in fierce anger c. 1 Sam. 20. from Verse 30. to the end of 33. But most common is this sinne amongst drunkards and such as delight in drunken fellowship who stirre vp and compell men to be drunke or else will offer violence to their persons whereupon it comes to passe that many not onely hazard but loose their liues in this case The second way of prouoking others vnto sinne is by inticing and