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.
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
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
Iewes became as a Iew that he might winne the Iewes to them that are vnder the law as vnder the law that hee might gaine them that are vnder the law to those that are without law as without law that he might gaine them that are without law to them that were weake he became as weake that hee might gaine the weake Hee was made all things to all men that he might by all meanes saue some 1 Cor. 9. 20. 21. 22. Why then may not wee be present at their idolatrous seruices and the like in hope to gaine others it seemes wee may bee any thing Answ Pauls speech must be vnderstood wholly of things indifferent not of things simply euill as their Papisticall courses and Idolatrous practises are not indifferent but euill and wicked And wee must not doe euill that good may come thereof Rom. 3. therefore not to be present at their Idolatries in hope to gaine them Thus their argument is worth nothing being à longè dissimilibus from things farre vnlike Paul speaking I say of things indifferent which there are not Other arguments there are which are not worth answering as being prooued from holy Scriptures or at least they are taken out of the bookes called Apocrypha which wee reiect as not canonicall but these which I haue named are the maine and from these may be answered the other And thus haue I shewed how farre forth we may or may not dwell with the wicked or communicate with their workes All which should teach vs to shunne so much as in vs lieth the very persons of the wicked and their companie but because as hath beene shewen this is impossible for then wee must goe out of this world 1 Cor. 5. 10. therefore our principall care must be to learne to know them and obserue them and in no case to communicate with their sinnes or to bee partakers of their euill deedes rather choosing with Moses to suffer affliction with the people of God than with the wicked to enioy the pleasures of sinne for a season c. Heb. 11. 24. 25. 26. Yea we should rather die and be afflicted with any torments and suffer any punishment than to communicate with Idolatrous worships and other workes of darkenesse as Shadrach Meshach and Abednego had rather bee cast into the hot furnace then worship the golden image Dan. 3. Hauing now finished to the full this Dehortation and answered such questions and doubts as are commonly alleadged to the contrarie Now I come particularly to the Reasons which the Apostle laieth downe to disswade vs from this fellowship and communication with the sins of others First because they are workes of darkenesse therefore haue no fellowship with them Workes of darkenes These words containe the first reason of this dehortation and by workes of darkenesse are meant the sinnes of wicked men as wicked men themselues are termed darknes Ver. 8. And the force of the Apostles Argument stands thus If ye must walke as childrē of light then ye must haue nothing to doe with the workes of darkenesse But yee must walke as children of light Ergo. And the reason of the consequence of the proposition is this because there can bee no fellowship betweene light and darknes 2. Corinth 6. 14. In which place the Apostle handleth more fully the same Argument Be not vnequally yoked together with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnes what communion hath light with darknes and what cōcord hath Christ with Belial or what part hath he that beleeueth with as infidel and what agreement hath the Temple of GOD with idols Here is the maier proposition and reasons Verses 14. 15 16. But yee are the Temple of the liuing God as God hath said I will dwell in them and walke in them and I will bee their God and they shall bee my people Here is the assumption and his confirmation Vers 16. Wherefore come out from among them and bee yee separate saith the Lord and touch not the vncleane thing and I will receiue you Here is the Conclusion with a promise vers 17 18. Nothing can be more cleare than this place Againe the like Argument is vsed 1. Corinth 10. 20 21. which may thus bee framed If yee cannot drinke the cup of the Lord and the cup of deuils nor bee partakers of the Lords Table and the table of deuils then haue no fellowship with deuils But ye cannot drinke the cup of the Lord and the cup of deuils c. Therefore haue no fellowship with deuils Doe wee prouoke the Lord verse 22. From both which places this generall doctrine concerning all societie with the wicked in their sinnes may bee raised viz. That the externall profession of impiety and wickednesse cannot stand with the nature of godlinesse but that God is most highly prouoked to anger when wee doe partake with the wicked in their wicked workes especially in Idolatry and false worships And this for the scope of the place Workes of darkenesse By workes of darknes are meant all kinde of sinnes whether against the first Table or second What they are the Apostle sets down in this chapter and else-where In this chapter Fornication and all vncleannesse couetousnesse filthinesse foolish talking iesting whoredom idolatry vers 3 4 5. Again Rom. 13. 12 13. rioting drunkennesse chambering wantonnesse strife enuying and the like are the workes of darknesse which he would haue vs cast off And thus all other sinnes of wicked men whatsoeuer are called workes of darkenesse according to the best expositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the works of darkenesse are euery sinne Now sinnes are called workes of darkenesse in many respects First because they come from the deuill the prince of darkenesse and authour of all euill Who is a murtherer from the beginning and abode not in the trueth because there is no trueth in him when hee speaketh a lie hee speaketh of his owne for hee is a liar and the father of it Iohn 8. 44. and so of all other sinnes the deuill is the father of them and the authour of them if not alwayes effectiuely yet suggestiuely and occasionally and that of Iob may well bee applied to the deuill That hee is a King ouer all the children of pride Iob 41. 34. and this is a true position Diaboli suggestione fere omne peccatum peragitur Almost euery sinne is accomplished through the suggestion of the deuill and in this sense the wicked are said to see the workes of their father the deuill Iohn 8. 38. viz. when they see and perceiue his suggestions in their hearts thus hee is called the father of the wicked not qui generat per originem sed imitationem not originally but by imitation The wicked are of their father the deuill and the lusts of their father they will doe Iohn 8. 44. imitating him especially in two things viz. in murther and lying as followeth From all which it appeares plainely that sinnes and sinfull workes are the workes
of the deuill and the doers of them his children and therefore Saint Iohn saith Hee that committeth sinne is of the deuill for the deuill sinneth from the beginning for this purpose the Sonne of God was manifest that hee might destroy the workes of the deuill 1. Iohn 3 8. In this the children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother and so consequently they are of the deuill 1. Iohn 3. 10. Christ told the vnbeleeuing Iewes that they doe the workes of their father the deuill and that they heare not Gods words because they are not of God but of the deuill Iohn 8. 41. 47. Thus the deuill is called the prince of this world Iohn 16. the prince that ruleth in the â—â—â—e c. Eph. 2. Where likewise hee is called the spirit that now worketh in the children of disobedience vers 2. where wee may plainely perceiue that the workes of the wicked proceede from the deuill ruling them and working all manner of euill in them Obiect But is not God the Author of sinne for it is said of God himselfe Is there any euill in the citie and the Lord hath not done it Amos 3. 6. I the Lord create euill I doe all these things I create darkenesse Esay 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then come rather from God than the deuill Answ None of those places proue that God is the Authour of sinne neither is the word Sinne once named but the word Euill Omnis actio vt est actio est a Deo sed non malum actions Euery action as it is an action may be said to bee of God but the euill of the action is not of God but of the deuill Secondly Euill is two-fold Malum culpae the euill of the fault and this is meerely and simply euill void of all respect of good and this is sinne but none of the former places speake of this euill Malum poenae the euill of the punishment as crosses affliction sicknesse aduersitie and the like and of this euill God is Authour and this onely is meant in all the former places alleadged and this is not absolutely euil but hath some respect of good Of this euill Iob speaks Shall wee receiue good at the hands of God and not euill meaning the euill of aduersitie Iob 2. 10. Obiect But God foreseeing that both men and Angels would fall might haue preuented it but hee not hindering it may seeme to be the cause of their fall and so of sinne Answ If God had been bound to haue hindered their fall and did not he might haue been said to bee accessary to their fall but GOD is an absolute Lord not bound to any action nor to giue a reason of any Quest But why did not God confirme them in grace and giue them the wil and perseuerance it selfe Answ GOD gaue them a power to will and perseuere but not the will and perseuerance it selfe because hee would not so he could haue preuented their fall but hee would not and so I may say hee could not because his power depends vpon his wil not his will vpon his power Quest But why would not God Answ O vaine man who art thou that pleadest with God c. Rom. 9 20 21 22. This is the first Reason Workes of darkenesse because they proceede from the deuill the Prince of darkenesse And it is as if the Apostle should haue said I would haue you to conforme your selues to bee like your heauenly Father walking as children of light Now God is light and in him is no darkenes at all 1. Iohn 1. 5. As then you will approoue your selues to bee Gods children as you professe your selues to bee Then haue nothing to doe with any one worke of darkenesse for then yee haue no fellowship with God if yee walke in darkenesse 1. Iohn 1. 6. but yee haue fellowship with the deuill and his sonnes you are if yee doe the workes of darknes which come from him As you will bee loth to bee accounted the deuils darlings haue no fellowship with the workes of darkenesse Secondly Sinnes are workes of darkenesse because they are practised by those who are darkenesse viz. the wicked Thus all not conuerted are called darknesse Yee were once darknesse Ephes 5. 8. They walke in the vanity of their minde hauing their vnderstanding darkened through their ignorance because of the hardnesse of their hearts Ephes 4. 17 18. Thus they are darkened in ignorance and errour wanting faith in their vnderstanding the heate of loue in affection and all shew of good in their example conuersation The whole way of the wicked is as darknes Pro 4. 19. They are in darknes walke in darknes yet they boast of fellowship with God but they are lyars do not the truth 1. Ioh. 1. 6. Thus they are called the darkenes The light shined in darknes and the darknes coÌ„prehended it not Ioh. 1. 5. Christ is the true light that lighteth euery man that commeth into the world but the world that is the wicked neither know him nor receiue him Ioh. 1. 9. It is Gods iudgement vpon them that seeing they perceiue not hearing they vnderstand not their eares are dull of hearing and their eyes haue they fast closed lest they should see with their eyes and heare with their eares and vnderstand with their heart and should bee conuerted and God should heale them Esay 6. 9. Acts 28. 26 27. Thus Dauid prayed Let their eyes be darkened that they may not see Psalm 69. 23. Rom. 11. 10. God hath giuen them a spirit of slumber eyes that they should not see eares that they should not heare vnto this day Romans 11. 8. The Lord hath powred out vpon them the spirit of deepe sleepe and hath closed their eyes Esay 29. Wherefore vnlesse you will bee counted among the wicked haue no fellowship with the workes of darkenesse for it is their property onely to commit them for the righteous doe no iniquity Psal 119. 3. He that is borne of God doth not commit sin 1. Ioh. 3. 9. Thirdly Sinnes are workâ— of darkenesse because they loue darkenesse and hate the light This puts a difference betweene the godly and the wicked beâ—â—â—â—â—ers and vnbelâ—euers Châ—â—â— came a light into the world that whosoeuer beleâ—ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer viz. to come out of darkenesse of sinne ignorance and errour And hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Ioh. 3. 21. Lo another marke of the godly On the contrary Hee that beleeueth not is condemned already because he beleeueth not in the Name of the onely begotten Sonne of God And this is the condemnation that light is
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