The Christian mans walke with the most regardable and remarkable steppes thereof, the true rule according to which, and manner how we must walke: shewing the infallible properties of the children of light. Newly published by the author Nathanael Cole, Preacher at S. Leonards Bromley in Middlesex, on the backside of Stratford-Bow neere London.

THE CHRISTIAN MANS WALKE .

THE FIRST STEPPE : AND FIRST SERMON . Text. Proouing what is acceptable , or pleasing to the Lord . Ephes. 5. 10.

THe Apostle , hauing in the end of the former Chapter , exhorted the Ephesians to placability , in forgiuing one another their wrongs , doth in the beginning of this present Chapter , conclude the said exhortation , enforcing it by a two-fold argument . The first , drawne from the example of GOD himselfe , who for Christs sake hath forgiuen vs freely all our sinnes . Be ye therefore followers of God , ( namely in forgiuing and forgetting of wrongs ) Vers. 1. The second is taken from the example of Christ , teaching vs to imitate him in his loue ; for , as forgiuenesse of wrongs is neither easily obtained , nor of any account in Gods sight , vnlesse it proceeds from loue , therefore hee ioynes this to the former , And walke in loue , as Christ hath loued vs . Vers . 2. Secondly , the Apostle proceedes by way of Dehortation , disswading them from three most pernitious vices , and hainous sinnes , viz. Fornication , all Vncleannesse , and Couetousnesse , which were either not acknowledged to bee sinnes at all , or at least much extenuated or excused ; as also from three sinnes of the tongue , viz. filthinesse , foolish talking , and iesting ; all which hee dehorteth from , by foure most weighty reasons . First , because , they become not Saints , Vers . 3. Secondly , because they are not conuenient , Vers . 4. Thirdly , because they exclude vs out of Gods Kingdome , Vers . 5. Fourthly , because for such things sake , the wrath of God commeth vpon the children of disobedience , Verse 6. And whereas many are ready to obiect , and say , that they are no sinnes at all , or at least not so hainous as they are made , neither is there any such danger in them , as is set downe by Saint Paul , in the aforesaid reasons ; He therefore giueth vs an Item , and a speciall Caueat , teaching vs , that all such obiections and allegations , contrary to his doctrine , are but idle and vaine speeches , whereby men goe about to deceiue and seduce vs ; and so shall all finde that trust to them ; Let no man therefore deceiue you with vaine words ; for most certainely , the heauy wrath of God shall fall vpon them that commit such sinnes : Bee not yee therefore companions with such , as ye would be loth to partake of their iudgements , Vers . 6 , 7. Thirdly , he sets downe a generall exhortation for the well-ordering of our liues ; that is , not to liue any longer in the former darkenesse of our sinnes , but to walke as children of the light ; drawing his Argument from the diuersitie of their estate , partly from their estate before conuersion ; Yee were once darkenesse ; partly from their estate after conuersion ; but now yee are light in the Lord : walke therefore as children of the light . ver. 8. that is , liue , and leade the whole course of your liues answerable to your new estate & condition wherunto ye are called ; for euen your calling out of the state of darkenesse vnto light , requires it . Hoc tempus alios mores postulat , This time requires another manner of life than before , when you were in darknesse . And , whereas it might be demaunded how we should so liue , and wherein this walke consisteth ? the Apostle sheweth plainely , that this walke consists of three steps , 1. to prooue , or approoue what is pleasing to the Lord , that so wee may compose and frame our liues according to Gods will , Vers . ] 10. 2. not to communicate with other men in their vnfruitfull workes of darkenesse ; 3. but euen to reprooue them rather ; not only in words , but by the light of an holy life , and good example , Vers. 11. ] And thus much for the Coherence ; according to the obserued rule of the Rabbins , Qui non aduertit , & quid supra , & quid infra sit scriptum , is planè peruertit , per sanctum Dei verbum . He that marks not both what goes before , & what followes after his text , peruerts the order of holy Scripture ; Now to the Text.

Proouing what is acceptable to the Lord. ] These words are a continued speech , as the word [ proouing ] imports , hauing dependance on , and relation to the 8. verse . And they containe the First Steppe of the Christian mans walke ; alluding to the Sunne , whose propertie is , by communication of her light , to display and lay open things in secret , to search and trie the nature of things , alwayes walking in her course , and neuer resting ; So ought euery man , who is the childe of light , through the whole course of his life , diligently to search , trie , and prooue , what is pleasing to God , what displeasing , dayly increasing in the knowledge of Gods will , and obedience therof , that wee may prooue , what is that good , and acceptable , and perfect will of God , Rom. 12. 2.

In the wordes I obserue foure points ; 1. the duetie enioyned , in the word [ proouing . ] 2. the obiect . what is pleasing , ( not to men , or the wisedome of the flesh ) but , to the Lord . 3. who must thus prooue ; that is , the children of light . 4. the continuance of this dutie ; as appeares by the connexion of these words with 8 , verse , Walke proouing , &c. And first of the dutie .

[ Proouing . ]

The Greeke word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proouing , or approouing . Now , in obseruing the Scriptures , I finde , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath a three-fold signification ; and all necessarily required in the true performance of this duety here inioyned . First , it signifies , to search , prooue , examine , and try a thing ; as here , so it is 1. Thess. 5. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , trying all things . So , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Let a man examine himselfe . And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Try the spirits . So , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The fire shall trie euery mans worke , of what sort it is , 1. Cor. 3. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Examine your selues . 2. Cor. 13. 5. knowing this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The trying of your faith , &c. Iam. 1. 3.

Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth to discerne , to iudge of , to vnderstand , and to know by experience ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That yee may iudge of , or discerne things that differ . Philipp . 1. 10. The same is , Rom. 2. 18. So , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that yee may proue , that is , know by experience what is Gods will . Rom. 12. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : And I goe to prooue them , to iudge of , and haue experience of them , Luke 14. 19. So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , experience . Rom. 5. 4.

Thirdly , it signifies to approoue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , approoued . 1. Cor. 11. 19. ] and allow ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as we are allowed of God . 1. Thes. 2. 4. Blessed is he that condemneth not himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that thing which hee alloweth . Rom 14. 22. The same word is vsed 1. Tim. 3 , 10. Let the Deacons first bee prooued , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , not only tried and examined , but allowed of , and approoued , before they vse their office . And all these must goe together ; for wee must so search , as to know ; not theorically , but experimentally ; and so know , as to approoue and allow of what is pleasing to God . Searching , without knowledge , sauours of ignorance ; knowledge without practise , is but hypocrisie ; Searching and knowing , without doing and allowing , is a tricke of a Pharisee ; but first search , then know ; for knowledge without searching , sauours of errour ; and first know , then allow ; for approouing without knowledge is but blinde zeale . Rom. 10. 2. Search and trie , vnderstand and know , and approoue and allow ; this makes an altogether Christian . Many search and try , but neuer come to knowledge ; like the simple women in Timothy ; Euer learning , and neuer able to come to the acknowledgement of the truth . 2. Tim. 3. 7. Many know Gods will , but neuer doe it , and to them it is sinne . Iam. 4. 17. Many both seeke and know , but allow it not in their hearts ; such are your close hypocrites , and Church-papists , who will frequent the Church , and seeme to search and proue what is Gods wil , & know it ; But they draw neere with their bodies , and their hearts are farre from God . Esa. 29. They heare , but vnderstand not , they see , but perceiue not . Act. 28. 26.

That I may therefore the more orderly proceede , I will handle this dutie in a three-fold obseruation , according to the three-fold signification of the word ;

First , I obserue , that 1. Obser . it is the dutie of all Christians in generall , and each one in particular , diligently to search , prooue , and try , what is the will of God ; and this in the first place . It is not sufficient to know , that there is a way , but to know which is the right , streight , and true way ; So it is not enough to know that Gods will must be fulfilled , but to know what that will is , which God will haue vs to obey ; Therefore , as a traueller , not well knowing the way , makes inquirie vpon all occasions , and searcheth out the best way , and getteth all the best directions hee can to bring him the next way to his iourneys end ; So must euery Christian , that trauelleth the waies of God , seeke , and make diligent inquirie , what is the next way to heauen ; namely , what is the will of God , which euery one must doe that euer meanes to come to heauen . Math. 7. 21. For all the while wee are ignorant of Gods will , we erre from Gods waies , and stray aside in by-pathes ; There is a way , that seemes right vnto man , but the end thereof are the waies of death : Prou. 14. 12. yea , euery way is right to a man in his own eyes : Prou. 12. 1. the onely true way , is to know the will of God and doe it ; How great cause then haue we with all diligence , to make diligent search , and to proue what Gods will is ; wherein it consisteth , what are the duties required about it , and the like ? Almighty God calleth vpon vs for this ; Stand in the waies and see , and aske , seeke , enquire for the old pathes , where is the good way , and walke therein , Ier. 6. 16. first , seeke and enquire for the good way , then walke in it ; So I say , first search , inquire , and proue what this will of God is ; what to be done , and what to be vndone ; what is pleasing to God , what displeasing , then walke in obedieuce to it . So the watch-man cryeth , If ye will enquire , enquire yee , Isay . 21. 2. The Prophets did not onely know , that saluation was to be wrought by Christ , nor onely belieue in him to be exhibited , but as S. Peter noteth ; Of this saluation the Prophets haue enquired and searched diligently , searching what time , &c. 1. Pet. 1. 10. 11. So it is not sufficient for vs to heare of Gods will , and in generall to know that his will must be done ; but to enquire and make diligent search what it is ; that wee may proue what that good , that acceptable and perfect will of God is , Rom. 12. 2.

In this search , I obserue In this search , three things obserued . Obser. 1. three things ; first . The rule of this search ; secondly , the helpes vnto it ; thirdly , the manner of it . First , the Rule of this search , is the word of God , contained in holy Scriptures . The Scriptures are able to make vs wise vnto saluation , and all Scripture is profitable for doctrine , for reproofe , for correction , for instruction , 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously , in all wisedome , teaching and admonishing your selues , Coloss. 3. 16. There is nothing needfull to saluation , nothing either commanded or forbidden , but it is contained in holy Scripture ; and therefore if any man be ignorant of Gods will , it is for want of knowledge in the Scriptures . Yee erre , not knowing the Scriptures , Math. 22. 29. Therefore saith Christ , Search the Scriptures , for in them ye thinke to haue eternall life , and they are they which testifie of mee , Iohn 5. 39. This must be done publiquely , or priuately ; In publique , in hearing the word , to turne to places alledged , as the men of Berea , who searched the Scriptures daily , whether those things were so , which Paul preached , Acts 17. 11. In priuate , by reading them and causing them to be read ; wherein when ye read , ye may vnderstand , Ephes. 3. 4. This word is the touch-stone to try all doctrines , as we are exhorted , 1 Thes. 5. 21. and 1 Ioh. 4. 1. therefore in all difficulties , doubts , and controuersies , we must haue recourse to the word ; as Esay saith ; To the law , and to the testimony , Esay 8. 20.

Secondly , the helpes vnto Obser. 2. this search , are : First , Gods Ministers , who are , or should be indued with such knowledge , that in matters of difficulty and doubts , they may be able to giue satisfaction , in all necessary ( not curious ) points concerning saluation ; the people must haue recourse vnto them ; But to the shame of a number , be it spoken , who to conceale their owne ignorance , will neuer resort to their Minister , because they will not bewray their blindenesse , ignorance , and error ; so they which are ignorant Gods will , will be ignorant still , for , as Paul saith , they haue not the knowledge of God , I speake this to their shame , 1 Cor. 15. But let all such remember what the Lord saith ; The Priests lips should preserue knowledge , and the people should seeke the Law at his mouth ; for he is the messenger of the Lord of hostes , Malachi 2. 7. Secondly , we must vse feruent and effectuall prayer to Almighty God , to giue vs hi● holy spirit , to enlighten our vnderstandings , to informe our iudgements , that we may rightly discerne of things that differ , and that wee may see what is Gods will ; Thus wee should neuer goe to heare or read the word , publiquely or priuately , but first prepare our selues by prayer . Obserue the practise of Dauid often in the Psalmes , especially , 119. Open mine eyes O Lord , that I may see the wonderfull things of thy Law . Teach me thy statutes ; Giue me vnderstanding ; Teach me good iudgement and knowledge ; and the like , The spirit searcheth all things , yea , the deep things of God , &c. 1 Cor. 2. 10. 11. 12. 13. Thirdly , wee must compare Scripture with Scripture , one place with another ; and obserue the coherence , and scope of the place , both what goes before , and what followes after ; for that which seemes more obscure in one place , is made more plaine in another ; In all these , wee must truely humble our selues , acknowledging that we can doe nothing as of our selues ; and God will teach the humble man his way , Psal. 25. 9.

Thirdly , the manner of Obser. 3. this search must be ; First , with vnderstanding ; for many please themselues in bare hearing and reading , and thinke they doe God high seruice , because they reade now and then vpon the Sabboth-day a Chapter or two , and heare a Sermon , whereas they vnderstand nothing ; They heare but vnderstand not ; and therefore Paul , exhorting vs to proue & search what is Gods will , explaines himselfe , saying , Be not wnrise , but wise , vnderstanding what the will of God is , Ephes. 5. 17. nothing it , as a point of greatest folly , to search and not vnderstand : Let him that readeth , vnderstand , Marke 13. 14. Vnderstandest thou what thou readest ? Acts 8. 30. Secondly , it must be frequent ; The men of Berea searched the Scriptures daily , Acts 17. 11. The word of God must dwell in vs plenteously , and richly , Colos. 3. 16. which cannot bee vnlesse wee often acqu int● our selues with it , in reading , hearing , meditating , conferring and the like . The godly mans delight is in the law of the Lord , and therein doth he exercise himselfe day and night , Psal. 1. 2. and Iosh. 1. 8. Meditate vpon these things , giue thy selfe wholly to them , continue in them ; 1 Tim. 4. 15. 16. Thirdly , it must be vpright and in truth ; with a desire to be bettered , and a care to practife those things we learne ; It is no dallying with edge-tooles ; Therefore if yee will enquire , enquire , Isay . 21. 12. that is , doe it in deede ; and in good earnest , vprightly and in truth . My soule saith Dauid , breaketh out for the feruent desire that it hath alway vnto thy iudgements , Psal. 119. 20. Wee must incline our eares to wisedome , and apply our hearts to vnderstanding ; wee must seeke as for siluer , and wee must search for her as for hid treasures , and then we shall vnderstand the feare of the Lord , and finde the knowledge of the Lord , Prou. 2. 2. 3. 4. but without this diligent and vpright search , wee can neuer finde the knowledge of Gods will ; and therefore hee saith ; Hee that seeketh , findeth , Math. 7. 8.

This dutie is excellent , and necessary ; Excellent , for , it is the ground of all happinesse , and comfort ; by it wee haue acquaintance with God himselfe , wee come to know his will ; we are , as it were , of his Counsaile , and all things necessary to our saluation , hee reuealeth vnto vs ; Thus acquainting our selues with God , thereby good shall come vnto vs , Iob 22. 21. And the knowledge of the holy God is vnderstanding , Prou. 9. 10. By this , we perceiue the truth it selfe , for this word is truth , Iohn 17. 17. Here wee haue rules for doctrine , for reproofe , for correction , for instruction , for patiencein tribulation , for resisting Sathans temptations , for remedies against sin , for attaining of grace , for performing all good duties , both towards God and Men , through the whole course of our liues . Necessarily also ; First , for the naturall and carnall man ; to bring him to knowledge ; for the naturall man perceiues not the things of God , neither can he know them , 1 Cor. 2. 4. But it is the word which giueth wisedome to the simple , and light vnto the eyes , Psal. 19. No man ( naturally ) vnderstandeth or seeketh after God , ( namely in spirituall things ) Rom. 3. 11. But the word is a lampe vnto our feete , and a light vnto our pathes , Psal. 119. 105. And whereas wee cannot of our selues conceiue aright of God and his will , yet by searching the Scriptures we may , for they testifie of him , Iohn 5. 39. Secondly , it is necessary for the spirituall man , namely , to increase in the knowledge of Gods will ; For we know but in part , 1 Cor. 13. 9. and we must goe forward in the knowledge of Christ , 2 Pet 3. 18. And as new borne babes desire the sincere milke of the word , to grow thereby , 1 Pet. 2. 2. And if any man thinkes he knoweth any thing , he knoweth nothing yet as hee ought to know , 1 Cor. 8. 2. And this be said of this first obseruation or doctrine , contayning the first propertie of the Children of light , that walke in this first steppe . Now for the Vses ; and first for Reproofe .

This reprooueth the Popish For Reproofe . Vse 1. teachers , and people , both for doctrine and practise ; for they teach not the word of Christ , nor suffer the people to search the Scriptures , but debarre them of them , and vrge vpon them traditions and humane inuentions ; teaching , that it is not lawfull for the common people to studie the Scriptures , for they will bring them to madnesse ; and he is to be accounted the greatest Doctor , that studies the Schoolemen , Iesuiticall writings , and dunsticall Fryers , and accordingly doe the people giue credence vnto them ; thus neglecting the word ; whereas Christ saith ; Search ye , all ; the Scriptures , both Ministers and Lay-men ; Scriptures are for whole Churches , Reuel. 2. and 3. Chap. seauen times .

Vse 2 This condemneth those that gape to heauen for Reuelations , as though God were bound to reueale immediately his will vnto them , as the Enthusiasts & the like ; whereas wee must proue , by searching the Scriptures , what is Gods will .

Vse 3 This reprooueth the couetous misers , and miserable worldlings , who make Mammon their God ; who will turne euery clod for the value of a pennie , but not once in a yeare turne ouer one leafe of the Bible , to search what is Gods will . They measure the Epha , and search the statutes of Omri , Micah 6. 16. but cast the word of God behinde them , Psal. 50. 17.

Vse 4 Lastly , this condemneth those that thinke they know as much as they neede to know ; they know what such a one teacheth , and what another hath taught , and they will liue and die in that simplicity ; yea , it condemneth vs all of back wardnesse in this dutie , ●ot caring to search the Scrip●●●● diligently .

For Instruction ; teaching For Instruction . Obser. 1. vs to be very studious in the Scriptures , to giue our selues to reade them , and throughly to search them , and neuer to be at quiet , or to thinke our selues well , till we haue proued , out of the word , what is the will of God ; The will of God must be the Rule of all our actions ; if it be according to his will , we must doe it ; if it be against his will , we must not dare to doe it ; But , if we neuer search the Scriptures , in which his will is plainely reuealed , and where onely we may finde the knowledge of it ; if we vtterly neglect the Scriptures , which teach vs , what is to be done , and what vndone , what one action can we performe ( being ignorant of his will , ) pleasing or acceptable to the Lord ? ●●is is the ground of all our ●●edience , without which , we cannot but disobey God in all things . Let vs therefore follow the practise of Dauid ; O how I loue thy law , all the day long is my studie in it , Psal. 119. 97. And this be said for the first obseruation ; the second followeth .

Secondly , I obserue , that Obser. 2. it is the dutie of euery Christian , to know Gods will , and doe it ; For there is a two-fold knowledge ; theoricall , experimentall ; The first is necessary , but not sufficient to saluation ; wee must , as I haue said , know what Gods will is , and to be informed in our iudgements of the truth of it ; this is the point I haue stood vpon ; this is theoricall knowledge , consisting onely in speculation ; but this alone can saue none ; for he that knoweth his Masters will , and doth i● not , shall be beaten with many stripes , Luke 12. 47. Experimentall knowledge , is when we so know his will , as to practise it in our liues ; to know by experience , what is Gods will ; and this is sauing knowledge ; for he onely that doth the will of God , shall be saued , Math. 7. 21. And this the Apostle chiefely aymes at in this place , when hee saith , Proouing what is pleasing to God - , that is , discerne and vnderstand , and iudge of by experience , and know experimentally , what is Gods will . This he explaineth , Verse 17. Be not vnwise , but vnderstand what the will of God is . For , as practise without knowledge tends to superstition , so knowledge without practise , sauours of hypocrisie ; therefore both must goe together . And the more we are exercised in obedience to Gods will , the more liuely doe wee perceiue , and know , what is pleasing and acceptable to God . The simple knowledge which we haue by the word goes before , but this experimentall knowledge followes after , and perfects the former . I know honey is sweete , by reading , and because I heare men say so ; but when I tast it , I proue it so indeede , I know it by experience ; and by this latter , the former is perfected ; This Dauid exhorteth to , Tast and see , how gratious the Lord is , Psal. 34. 8. Thus Christ is said , to haue learned ( id est , experimentally ) obedience , by the things which he suffered , Heb. 5. 8. and of this speaketh Christ , Reuel. 2. 17. To him that ouercommeth , will I giue a white stone , and in that stone a new name written , which no man knoweth ( id est , experimentally ) saue hee that receiues it . Therefore , as Christ saith , If wee know these things , blessed are wee if wee doe them , Iohn 13. 17. not because we know , but if wee know and if wee doe , then blessed are wee .

Now this doing of Gods Doing of Gods will two-fold . will is two-fold . Legall and perfect : Euangelicall and imperfect . The first , is to doe Gods will so as the law requires , in a most perfect and absolute manner , according to the rigour , exaction , and strict order prescribed in the Law , without the least breach of any part of any one Commaundement , either in thought word or deede . This absolute fulfilling of Gods will , in this life , since the fall of man , none ( Christ alone excepted ) euer did , or can attaine to in this life , but in the kingdome of glory all Gods children shall perfectly both know and doe it : The second , is such a kinde of obedience as the Gospell requires , that is to say ; It is an vpright and sincere endeauour , wherby we striue to the vttermost of our power , by vsing all good meanes , to doe that which is pleasing to God , and to auoid that which is displeasing in his sight . This wee may and must attaine vnto in this life , and that betimes ; but this is imperfect in the best in this world ; and yet God accepts of it in Christ ; and the imperfections thereof are neuer imputed to Gods children , but the perfect obedience of Christ is imputed vnto vs , and so in Christ and through him , God accepts of our imperfect obedience , and beholds vs in him , as righteous and perfect before him . Yea , in all Gods children , where God sees this holy endeauour , striuing against sin and weakenesse , and that wee are heartily sorry , that we can doe it no better , God in mercy accepts the will for the deede . For if there be first a willing minde , it is accepted , according to that a man hath , and not according to that hee hath not , 2 Cor. 8. 12. And this is our comfort in distresse of Conscience .

But here , let it be well obserued ; that those forenamed words of the Apostle , are most grossely abused of a number , to licentiousnesse of liuing , presuming and taking libertie to sinne as they list ; thinking that God will hold them excused , for their intents , and good meanings , and that God will accept of them for their good desires , for they loue God in their hearts , and haue a desire and will to please him , though they liue in their sinnes : All such doe fouly deceiue themselues ; for the Apostle speakes not simply of bare desires , and a meere will , but of such a willing minde , as endeauours sincerely , to forsake all sinnes , and which vseth all good meanes to come to faith and repentance , and continueth so doing ; then , though frailty may faile grace for a time , and we obey but weakely , yet God will accept of vs for our vpright endeauour , which shall be well pleasing in his sight . Therefore saith Paul in the same place , Verse 11. Now performe the doing of of it , that as there was a read●nesse to will , so there may be performance also ; that is , an vpright endeauour to performe , Thus a willing minde , and a true endeauour to performe , must alwaies goe together ; for , as there is no true obedience , where there is not first a willing minde , so there the minde neuer truely willeth , where there is nor a striuing , and diligent endeauour to obey ; neither doth God accept of such , neither will hee be mercifull to such as pretend a willing minde , and yet lye in their sinnes without repentance : If any man that heareth the words of this curse , shall blesse himselfe in his heart , saying ; I shall haue peace , though I walke in the imagination of my heart , to adde drunkennesse to thirst ; the Lord will not spare that man , but then the anger of the Lord , and his iealousie , shall smoake against that man , and all the curses in this booke shall lye vpon him , and the Lord shall blot out his name from vnder heauen , &c. at large , Deut. 29. 19. 20. &c. And whereas our doing and performing is not in our owne power , ( for as Paul saith , To will is present with me , but how to performe that which is good I finde not , Rom. 7. 18. ) wee must be earnest suiters vnto Almighty God , to assist vs with his grace and holy spirit , that we may be , as willing , so able to performe ; For it is God , which worketh both ●o will and to doe , Philip. 2. 13. Herein wee must imitate the holy practise of Dauid . Cause me , O Lord , to know the way , wherein I should walke ; Teach me to doe thy will O Lord , Psal. 143. 8. and 10. It is a good prayer , and worthy our practise , in 2 Maccab. 1. 2. 3. 4. God be gratious vnto vs , and giue vs all an heart to serue him , and to doe his will , with a good courage , and a willing minde , and open our hearts in his law and commandements .

Now that we may the better conceiue of this dutie of experimentall knowledge in doing Gods will , obserue briefly the right manner of it . First ; wee must doe it vprightly , without hypocrisie ; Thus wee must worship God in spirit and in truth , Iohn 4. 24. we must serue him in truth with all our hearts , 1 Sam. 12. 24. Our whole seruice ( whereof this doing Gods will , is a principall part ) must be with a perfect , that is , an vpright heart , 1 Chro. 28. 9. and therefore we must all pray with Dauid , O let my heart be sound , or vpright in thy statutes , Ps. 119. 80. Secondly , it must be done speedily ; without delay ; as Dauid did , I made hast , and delaied not the time , to keepe thy commandements . Psal. 119. 60. Good King Iosiah , when hee was but sixteene yeares olde , did that which was right in Gods sight , and walked in the good waies of Dauid his Father , and sought the Lord , 2 Chron. 34. 2. 3. Thirdly ; we must doe it willingly , without constraint , and cheerefully without tediousnesse ; Thus it was cur Sauiours meate and drinke to doe his Fathers will , Iohn 4. 34. Thus the Angels doe it in heauen ; & as we pray , so we must practise it , Thy will be done in earth , as it is in heauen , Math. 6. It was Dauids delight to doe Gods will Psal. 40. 8. Fourthly , wee must doe it faithfully , without partiality ; obeying God in one thing , as well as another ; and to yeeld obedience to all Gods commandements as well as one ; so saith Dauid , I shall not be confounded , while I haue respect vnto all thy commandements , Psal. 119. 6. Fiftly , we must doe it continually ; without ceasing ; Paul ceased not to pray , that the Colossians might be more and more filled with the knowledge of Gods will , and to increase in that knowledge , Colos. 1. 9. 10. Dauid saith , I haue inclined my heart to performe thy statutes alway , euen to the end , Psal. 119. 112. It is not , to begin to goe with Lots wife , and then look backe , for this procures iudgement ; and he that puts his hand to the plough and looketh backe , is not fit for Gods Kingdome , Luke 9. 62. But hee that endureth to the end , shall be saued , Math. 24. 13. and hee that is faithfull vnto the death , shall receiue the crowne of life , Reuel . 2. 10.

This Experimentall knowledge in doing Gods will , is , first , excellent ; secondly , profitable ; thirdly , necessarie . Excellent , for herein wee imitate CHRIST himselfe , and all the holy Angels in heauen ; excellent , for by this wee come to be the friends of God , yea , Christs nearest and dearest kinsmen , of whom he makes most reckoning . Yee are my friends , if ye doe whatsoeuer I command you , Iohn . 15. 14. Whosoeuer shall doe the will of my Father , which is in heauen , the same is my brother , and sister , and mother ; saith Christ , Mat. 12 : So , what can be more excellent ? Profitable also , for the more wee doe Gods will , the more shall wee know of his will ; and the more shall wee discerne of doctrines , which are true , which false . If any man will doe his will , he shall know of the doctrine , whether it be of God , Iohn 7. 17. yea , if wee seeke to please God , hee will doe to please vs , and to giue vs all things fitting , that we can desire of him . And whatsoeuer wee aske , we receiue of him , because we keepe his commandements , and doe those things which are pleasing in his sight , 1 Iohn 3. 22. Necessarie also , in diuers respects .

First , without the doing of Gods will , all our profession is in vaine ; all our preaching is to our selues but Pharisaisme ; all our hearing , and going to Sermons , is but outward shewes , and meere hypocrisie ; all our prayers but counterfeit dallying and dissembling with God ; and so of the Sacraments ; Therefore saith Christ , Why doe yee call me Lord , Lord , and doe not as I bid you ? Luke 6. 46. What hast thou to doe to preach my statutes , and to take my couenant into thy mouth , whereas thou hatest to be reformed , and hast cast my words behinde thee ? Psal. 50. 16. The Pharisees say , and doe not , Math. 23. 3. Hee that heareth and doth not , is a foolish builder , Math. 7. 26. yea , hee deceiueth his owne soule , Iames 1. 22. So , if we doe those things which are pleasing in Gods sight , hee heareth vs , 1 Iohn 3. 22. but otherwise , we may call vpon God , but he will not answere , we may seeke him earely , but not finde him , because wee hate to know his will , and doe it , and to liue in the seare of God , Prou. 1. 28. 29. &c. If wee regard but one iniquity in our hearts , the Lord will not heare vs , Psal. 66. 18. Thus , a number , euen of such as goe for professors , haue onely a shew of godlinesse , but ( in not doing Gods will ) deny the power thereof , 2 Tim. 3. 5. They professe that they know God , but by their workes they deny him , being abhominable and disobedient , and vnto euery good worke reprobate , Tit. 1. 16. A fearefull case .

Secondly , None but doers of Gods will shall be saued ; All the knowledge in the world , all the learning , all the excellent gifts of Preaching , Prayer , and the like , can neuer bring vs to heauen ; but though we may haue all these , yet , without doing Gods will we may be , and indeed are , but workers of iniquitie . Not euery one that saith vnto mee , Lord , Lord , shall enter into the kingdome of heauen , but hee that doth the will of my Father which is in heauen , Matth. 7. 21. and whereas many shall plead for themselues , alleadging their great knowledge , and excellent gifts , yet Christ shall renounce them , saying , I neuer knew you , id est , I neuer acknowledged you for mine , I neuer approoued of you for mine owne ; depart from mee , yee workers of iniquity . vers . 22.

Thirdly , It is necessary ; because the more wee know , and the lesse wee doe , the more is our sinne ; our reckoning and score will be the greater , our iudgement the heauier , and our selues the more without excuse . To him that knoweth to doe good , and doth it not , to him it is sinne , Iames 4. 17. Yea , the more knowledge , without doing , the more sinne . Hee that neuer knew what God is , or what his will is , the mere simple ignorant man , shall speede a thousand times better , than they that haue great knowledge , and doe not according . Ignorance shall not wholly excuse any from hauing no punishment , but from hauing so great punishment ; That seruant that knoweth his Lords will , and doeth it not , shall be beaten with many stripes ; But hee that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . Luke 12. 47 , 48. Therefore , it is better neuer to haue knowne the way of righteousnesse , and the will of God , than after we haue knowne it , not to doe it , 2. Pet. 2. 21. Indeede , if we neuer had heard of God , neuer had the means of knowledge , we had had no sinne ; but wee haue had the meanes , Christ hath spoken to vs ( by himselfe , his Prophets , Apostles , and in these dayes by ordinary ministers , to bring vs to knowledge ) therefore wee are left without all excuse . Iohn 15. 22. Some there are , that doubt whether there be a God or no , some flatly affirme there is no God at all ; and others say , that they cannot see , and know that there is a God ; others go further , that acknowledge a God , but they glorifie him not as God : To all such I say with S. Paul , that the very booke of Nature shall condemne them . For the inuisible things of God , euen his eternall power , and God-head , from the creation of the world , are clearely seene , beeing vnderstood by the things which are made ; so that they are without excuse ; and , Because that when they knew God they glorified him not as God , &c. Rom. 1. 20 , 21.

Fourthly , because the sentence of life and death shal go vpon vs , according as wee haue done ; not what we haue heard , or what wee haue knowne , but what wee haue done . We must all appeare before the iudgment sent of Christ , that euery one may receuie in his body according as hee hath done , whether it be good or euill . 2. Cor. 5. 10. The sentence of absolution shall passe vpon them that haue done well ; The sentence of condemnation against them that haue done ill . All that are in the graues , shall come foorth ; they that haue done good to the resurrection of life , they that haue done euill , vnto the resurrection of damnation . Iohn 5. 28. 20. Reade more at large in Rom. 2. 6 , 7 , 8 , 9 , 10.

Lastly , This doing is the end of our Regeneration , and a signe therof , without which we cannot approoue that we are regenerate . Wee are Gods workemanship , created in Christ Iesus vnto good workes . Ephes. 2. 10. And as euery one that doth righteousnesse , is borne of God , 1. Iohn 2. 29. So whosoeuer doth not righteousnesse is not of God , 1. Iohn 3. 10. Yea , as Paul saith , when men boast of God , and know his will . and yet doe it not , they cause the Gospel to bee euill spoken of , and the Name of God to be blasphemed . Reade at large , Roman. 2. verse 17 , to verse 25.

Vse 1 Now for the Vses . Is it the duety of all Christians stians to know Gods will , and doe it ? This then reprooues a number , of grosse ignorance , that haue liued a long time vnder the meanes of knowledge , vnder the ministery of the Gospel , and yet , as Paul saith , They haue not the knowledge of God , I speake this to their shame , 1. Cor. 15. 34. They are like those disciples whom Paul found at Ephesus , & asking them , whether they had receiued the holy Ghost since they beleeued , they answered they had not so much as heard whether there were an holy Ghost or no. Act. 19. 2. This was a great rudenesse , and shamefull ignorance , in those that professed themselues disciples ; and yet they were but new beginners , and nouices in Religion ; what a shame then is it in these dayes for auncient hearers , and old professors , of many of whom wee may truely say , that they doe not so much as know what the will of God is ; No doubt they haue heard of it often and often , but they are euer learning , and neuer able to come to the acknowledging of the truth . 2. Tim. 2. 25. They know it not in themselues by experience , and how then can they doe the will of God ? A fearefull case ; that men shall liue vnder the meanes of knowledge 20. 30. 40. or 60. yeeres , and yet not so much as know what faith and repentance meane : Old age , saith Salomon , is a crowne of glory , if it be found in the way of righteousnes , Pro. 16. 31. but how can it bee found in the way of righteousnesse , when as they doe not so much as know what that way meaneth ? but like the superstitious Athenians , in a blind deuotion , ignorantly worship an vnknowne God . Act. 17. 22 , 23.

Vse 2 Secondly , This condemneth another sort of people as bad or worse , that haue attained to great knowledge ; but they want practise , they doe not those things which they know ; They know what God commaunds , and what hee forbids , but they neither doe the one , nor auoyd the other ; None more forward in profession , yet none so slow in practise , they wil heare much , and frequent Sermons , goe to this place and that , not a Sermon shall misse them , yet nothing but hypocrisie , and blinde zeale , for want of practise ; If the former are blame-worthy , much more are these ; Farre greater are the sinnes against knowledge , than those of ignorance , and greater shall be their iudgement . And as the former perish for want of knowledge , Hos. 4. 6. so shall these perish for want of practise ; in not obeying the Gospel . 2. Thess 1. 8 , 9. And all such I leaue to consider of that sharpe reproofe of our Sauiour Christ , Why doe yee call mee Lord , Lord , and doe not as I bid you ? Luke 6. 46. As if he had said , Seeing a good tree bringeth foorth good fruit , and a good man out of the good treasure of his heart bringeth foorth good things , and out of the abundance of the heart the mouth speaketh ; how commeth it to passe , that you like the Scribes and Pharises , seigne your selues to bee good trees , and treasures , trusting onely to your bare profession , calling mee Lord , Lord , whereas you doe not as I bid you ? you are but trees hauing onely leaues , and no fruit , good words , but no good workes , hauing the leaues of a bare profession , but wanting the fruit of practique obedience , and an holy conuersation , and therefore yee are accursed like the fig-tree , of whom Christ hath many yeeres together sought fruit , but findeth none . Matth. 21. 19.

Vse 3 Thirdly , This should stirre vp Gods Ministers to labour and take paines , to teach their people knowledge ; knowledge of God , knowledge of his will , knowledge in the Word ; for as the people perish for want of knowledge , Hos. 4. 6. so they want knowledge , and perish for want of preaching ; Where prophecie faileth , the people perish . Prou. 29. 18. Faith , knowledge , and other graces come by hearing , ( as the ordinary means ) and how can wee beleeue in him , of whom we haue not heard , and how can wee heare without a Preacher ? Rom. 10. 14. to 17. Wee Ministers must teach Gods people , and pray for them , or else we sinne against God , as Samuel saith , As for mee , God forbid that I should sinne against the Lord , in ceasing to pray for you ; but I will teach you the good and right way . 1. Samuel 12 , 23. I will teach you the feare of the Lord , saith Dauid . Thus Ministers must doe , as the Priests and Leuites did . They read in the Law of God , and gaue the sence , and caused the people to vnderstand the reading . Nehe. 8. 7. 8. And let vs marke it , that if the people perish in their sins , for want of teaching , their bloud shall be required at the Ministers hand . Ezek. 3. 18 , 20.

Vse 4 Lastly , This teacheth vs all , both Minister and people , to take heed how any of vs content our selues with bare knowledge , and aboue all things to become conscionable practitioners of God will ; This is the onely thing , that commends a man to God , and is acceptable to him ; I● Christ Iesus , ( that is , in the kingdom of grace ) neither circumcision auaileth any thing , nor vncircumcision , but faith , which worketh by loue . Gal. 5. 6. Circumcision is nothing , and vncircumcision is nothing , ( that is , all the outward Rites , Ceremonies , Dignities , Regalities , Priuiledges , and Prerogatiues , whether of Iew or Gentile ; all outward Wisedome , Ciuility , Wealth , policie , Strength ; all outward Actions , Hearing , Praying , Partaking of the outward Elements in the Sacraments , Preaching , Fasting , Almes-deedes , and the like , are nothing ) but the keeping of Gods Commandements ; that is , the doing of Gods will . 1. Cor. 7. 19. We must not receiue the grace of God in vaine , 2. Corinth . 6. 1. that is , the doctrine of the Gospel , which is the doctrine of grace , must not be onely in word , or onely in a forme of outward profession , but a word of power , inabling vs to performe it , quickening vs in the wayes of righteousnesse , and making vs pliable to obey that which is taught . The Kingdome of God is not in word , but in power , 1. Cor. 4. 20. not to talke of the word , but to doe it , and reforme our liues according to it ; We must therefore bee not onely hearers and knowers , but doers . Iam. 1. 22. And thus I end with that godly exhortation of S. Paul ; Those things which ye haue both learned , and receuied , and heard , doe ; And the God of peace shal be with you . Philip. 4. 9. And thus much of the Second Obseruation . The Third followeth .

Thirdly : I obserue from Obser. 3. the word [ Procuing , ] that it is the duetie of euery Christian , to allow of , and approoue what is Gods will , and pleasing to the Lord ; so much the word signifies , to like of , to approoue of , to allow of , as I haue shewed . For our better vnderstanding whereof , obserue two things : 1. What it is to approoue , and allow of Gods will . 2. The meanes how wee may come to allow of it . Of these briefly .

To approoue , and allow of , what is pleasing to God , is , wholly to conforme our wills , and willingly to subiect our wills vnto Gods will in all things ; resigning vp our selues wholly to bee ruled by God , according to his good will and pleasure ; and being content with whatsoeuer is Gods will , approouing it in our hearts ; whether it be by doing or suffering , in prosperitie or aduersitie , and all because it is Gods will . Thus did Dauid approoue of Gods will ; It is written in the booke , that I should fulfill thy will , ô my God , I am content to doe it ; yea , thy Law is within my heart . Psal. 40. 8. Thus did our Sauiour Christ , Not my wil , but thy wil be done . Mat. 26 , 39. & 42. Thus did Ioab ; The Lord doe that which seemeth him good . 2. Sam. 10. 12. Thus did the people that besought Paul not to go vp to Ierusalem ; when hee would not be perswaded , they ceased , saying , The will of the Lord bee done . Acts. 21. 14. Thus did Eli , It is the Lord : Let him doe what seemeth him good . 1. Sam. 3. 18. This dutie is of great vse , but especially in time of aduersitie , in sickenesse , crosses , diseases , losse of friends , losse of goods , in reproaches , slanders , false accusations , and in any distresse , either of body or minde ; In all , and each of these , wee must subiect our wills , to Gods will , and bee contented , because it is Gods will ; suffering patiently , whatsoeuer it shall please God to lay vpon vs ; I was dumbe , saith Dauid , I opened not my mouth , because thou , Lord , didst it . Psal. 39. 9. So must euery one follow his example : Come what wil come , knowing it to bee the good will and pleasure of God , we must bee silent , and say nothing , because it is the Lords doing ; In this regard , it is an excellent saying , ( though in the Apocrypha ) and worthy all our practise , howsoeuer carnally wee would wish the contrary ; Neuerthelesse , as the will of God is in heauen , so let him doe . 1. Maccabees 3. vers . 60.

This approbation of Gods will must bee , 1. Voluntary ; 2. Patient ; 3. Thankefull ; 4. Generall . First Voluntary , without compulsion ; and therefore it must not bee because wee cannot shift it , but because it is Gods doing ; we must serue God with willing mindes , 1. Chron. 28. 9. seruing him simply and absolutely for himselfe , and so approue of his will , because hee wills it ; Dauid approoued of Gods will , not because hee could not other wise shift it , or because he was constrained , but because thou Lord didst it . Psal. 39. 9. Constrained obedience is when we obey , will we , nill wee ; this is nothing worth , God regards it not ; it may be in the most wicked man , yea , it is in the deuils themselues , who are constrained to obey the powerfull and commanding voyce of Christ ; as wee may see in their many dispossessions at his Command , and in the deuils departure from Christ in the end of the combate , when Christ gaue him the Auaunt ; but ours must be willing , and from the heart , not to say , we are contented , and wee allow of Gods will , but to say so from the heart , and to like of it in our hearts ; as Dauid , I am contented to doe thy will , O my God , yea , thy Law is within my heart . Psalm . 40. 8. And , as Paul saith , doing the will of God from the heart . Ephes. 6. 6. and euen with good-will doing seruice . verse 7. They which are compelled , are like to traitors , who in suffering death , are constrained to obey the Kings Lawes .

Secondly , it must be Patient ; As , if God lay any crosse , or sicknes vpon vs , wee must beare it patiently as knowing it is Gods will it should be so ; We must take vp our crosse daily , and follow Christ . Luk. 9. 23. Patient in tribulation . Rom. 12. 12. Christ suffered patiently , and we must arme our selues with the same mind . 1. Pet. 4. 1. Behold , we count them happy which endure . Iam. 5. 11. We must not be impatient as the wicked , repining against God ; For God doth according to his will both in heauen and earth , and no man can stay his hand , or say vnto him , What doest thou ? Dan. 4. 35. We must not complaine , as the people complained and displeased the Lord . Numbers 11. 1. Wee must not murmure , as the Israelites murmured , and were destroyed of the destroyer . 1. Cor. 10. 10. Wee must not bee discontent , a● Iobs wife , who bid her husband , Curse God , and die . Iob 2. 9. But , wee must be silent as Dauid . Psal. 39. 9. Patient as Iob ; Contented as Paul . Philip. 4. 11. Dumbe , as Christ , as a sheepe before the shearer , not opening h●● mouth . Esa. 53. 7. And all this must bee , because all comes from God , whether prosperity , or aduersitie ; and therefore wee must thus reason with the Prophet Ieremie , Out of the mouth of the most High , proceedeth not euill and good ? doth not all come from God ? why then doth the liuing man complaine ? man suffereth for his sinne . Lam. 3. 38 , 39.

Thirdly , it must be Thankfull ; wee are so to approoue of Gods wil , as that we testifie our approbation by thankefulnesse . This thankfulnesse is a true signe of contentment , alwayes prouided that it proceedes from the heart ; for many in time of afflictions will seeme outwardly to the world to bee thankefull , whereas God knowes their hearts speake the contrary , and in their hearts they could and doe wish the contrary ; But what sayth Iob ? Shall wee receiue good at the hands of God and not euill ? that is , aswell aduersitie as prosperitie ? ) Iob 2. 10. Hee knew it was Gods will that hee should suffer afflictions , and behold his thankefull approbation : Naked came I out of my mothers wombe , naked shall I returne againe ; The Lord giueth , and the Lord taketh away , blessed bee the Name of the Lord . Iob 1. 21. Hee acknowledged all was as it pleased the Lord , so come things to passe , therefore blessed be God : We must in all things giue thanks , 1. Thes. 5. 18. and giue thankes for all things , Ephes. 5. 20. if in and for all things , then in all afflictions , & for all afflictions , thereby to testifie our approbation of Gods will ; yea , then we may safely conclude vnto our selues , that we are both doers and approouers of the will of God , when in all things we giue thankes . Therfore Paul vrgeth this duetie of thankefulnesse by this forcible Reason : In euery thing thing giue thankes , for this is the will of God in Christ Iesus concerning you . 1. Thes. 5. 18.

Lastly , This approbation of Gods will must be Generall ; that is , wee must be content that God should haue and worke his will , aswell in one thing as in another , Gods will must haue no limitation , neither can wee , though wee would , limit God . Therefore if prosperity comes , be thankefull , if aduersity comes ; be both thankfull and humble ; whatsoeuer comes , resolue to bee content . Many seem to approue of it , in their health , wealth , peace , & liberty , they like this wel ; but they like not to be afflicted : Some again can be content with this & that crosse , but they cannot endure to heare of othersome ; but if GOD lay his hand vpon them more heauy then ordinary , then they take on like mad men , raging and repining , foming out their owne shame , and none are so crossed and plagued as they : But what did Iob ? God tooke away his goods , who had abundance of wealth ; God took away his children , his seruants , his whole estate ; and afflicted himselfe , suffering Sathan to smite him with sore biles , from the sole of the foote to his crown , that hee was faine to take a potsheard to scrape himselfe withall ; yet Iob in all these approoued of Gods will ; In all this did not Iob sinne with his lips , nor charge God foolishly . Iob 1. and 2. Chapters . So saith Christ , If any man will bee his disciple , he mu●● take vp his crosse daily . Luk● 9. 23. his crosse , that is , his owne crosse , that is , such a measure of crosse as God shal lay vpon him in particular , be it more or lesse , that is his crosse , and this hee must take vp , and not what man himselfe listeth . And thus did Paul approoue of Gods will generally , in one thing as another , I haue learned in whatsoeuer estate I am , therewith to be content . Philip. 4. 11. Thus I haue shewed , what it is , and the manner of it . Now of the Meanes .

The Meanes how to become The means to become approouers of Gods will . approuers of Gods will are these ; First , to deny our selues , and our owne wills ; to goe out of our selues , to renounce our selues wholly , denying our reason , will and affections , and resigning vp our selues wholly to be ruled by God . For so long as our owne wills beare sway in vs , Gods will can take no place in vs . Had not Abraham thus denied himselfe and his owne will , in that great triall of his , in sacrificing Isaack he could neuer haue beene drawne to haue approued of Gods will , to sacrifice him . Our Sauiour Christ saith , If any man will come after mee ( in conforming his will to my will ) let him deny himselfe , and take vp his crosse , Luke 9. 23. first , deny himselfe , before he can approoue of Gods will in bearing the crosse ; yea , though it seemes to be against all sence and reason in mans iudgement , yet we must deny our selues , and doe it ; Wee must not doe the things that seeme good in our owne eyes , Deut. 12. 8. nor be wise in our owne conceits , Rom. 12. 16.

Secondly , to liue in the feare of God ; This is a meanes bot● to know , vnderstand , and approue of Gods will ; and he that liues without this feare , is void of knowledge , and vnderstanding , and so cannot approoue of that they know not ; For this cause it is so often said , The feare of God is the beginning of knowledge , Prou 1. 7. The feare of the Lord is the beginning of wisedome , Prou. 9. 10. The feare of the Lord is the beginning of wisedome : a good vnderstanding haue all they that doe thereafter , Psal. 111. 10. Yea , blessed is he that feareth the Lord ( come what will come , and let God worke his will , hee approues of it , ) for his heart is fixed , trusting in the Lord ; his heart is established , Psal. 112. 1. 7. 8. This feare of God is , as it were a bridle to restraine vs from ouer-shooting our selues into all euill , and keepes vs in awe and obedience to Gods will , preseruing vs from rashnesse , vnaduisednesse , discontentment , impatiency , and the like , whereby men doe shew themselues dislikers and disalowers of Gods will . By the feare of the Lord , men depart from euill , Prou. 16. 6. This also caused Abraham so willingly to approue of Gods will , euen beyond all reason in mans iudgment , to offer Isaack in sacrifice : Now I know thou fearest God , seeing thou hast not with-held thy onely Sonne , Gen. 22. 12.

Thirdly , that we may approue of Gods will , especially in aduersity , wee must prepare aforehand for trialls ; Troubles will come , and many troubles , and great . Man hath but a short time to liue , and is full of trouble , Iob 14. 1. Great are the troubles of the righteous , Psal. 34. 19. through many tribulations we must enter into Gods Kingdome , Acts 14. 22. And armies of sorrowes are against me , saith Iob 6. 4. And therefore , if we doe not foresee and prepare our selues afore-hand , wee shall be found vnarmed and naked , not able to encounter with the least tryall and temptation ; Dangers foreseene , are lesse grieuous . We must therefore with Iob , All the day long , and euery day of our appointed time , waite till our change come , Iob 14. 14. and so to pray to God aforehand , that when it doth come , he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs ; and withall wee must resolue to be contented that God may haue his will ; The want of this meanes , is a maine cause , why so many are so shamefully ouer-seene , in abusing themselues by immoderate pensiuenesse and sorrow , as men without hope , more like bruit beasts , or worse , which haue no vnderstanding ; wherein they shew themselues , how carnally minded they are ; and it is a signe that such are yet in their naturall estate .

In a word , we must , when God worketh his will , consider of the impossibility of it , that it should be otherwise ; for God will doe what hee will ; and hee that is not contented with it , doth , what in him lieth , resist the will of God , which is a fearefull thing ; Dauid was grieued when hee saw the childe like to die ; but when it was dead , he comforted himselfe , partly in regard of the happinesse it was gone vnto , and partly in regard of the impossibility of returning againe ; saying , I shall goe to him , but he shall not come againe to mee : Therefore why should I fast and weepe any more ? 2 Sam. 12. 23. So in euery crosse , vnder which the Lord shall exercise vs , whether by sicknesse , by losses , by death , either of our selues , or ours , our Parents , Children , Husbands , Wiues , Kinsfolke , Friends , or what way soeuer , consider it is GODS doing , it is impossible it should be vndone againe , therefore rest vpon God , approue of it because it is his doing , and be content ; for if by impatience we resist Gods will , as Paul saith in another sence , the like may I say here , They that resist , shall receiue to themselues damnation , Rom. 13. 2. And thus much of this third obseruation . Now of the Vses .

Vse 1 This condemnes those that in stead of approuing what is pleasing to God , doe wholly disobey his will , opposing their wills to his will , and striuing what in them lieth , to resist Gods will ; These are such as haue vnsanctified , and vnregenerate wils of their owne , which they follow to their owne destruction ; God willeth one thing , they will another ; as God complaines of Hierusalem , O Hierusalem , Hierusalem , which hillest the Prophets , and stonest them which are sent vnto thee , how often would I haue gathered you together , as an henne gathereth her Chickens vnder her wings , and ye would not ? Math. 23. 37. God said vnto them , walke in the good way , &c. but they said , we will not walke therin ; And God set watch-men ouer them , saying , hearken to the sound of the trumpet ; but they said , we will not hearken , Ier. 6. 16. 17. And this is the sinne at this day , God would , but man will not ; God would haue men to be saued , and come to the acknowledgement of the truth ; 1 Tim. 4. but men will not repent , that they may bee saued ; God giues men space to repent , but they repent not , Reuel. 2. 21. Thus they told the Prophet flatly to his face , they would not heare him speake in the name of the Lord , but they would follow their idolatrie , and they would offer sacrifice to the Queene of heauen , Ier. 44. 16. 17. and thus at this day , God reuealeth his will by the mouth of his Ministers , but men will not heare the voice of the charmers , charme they neuer so wisely , Psal. 58. 5. Thus they contemne Gods will ; Their owne hearts carry them away ( as it was obiected against Iob , but too truely verified in the wicked ) and they turne their spirit against God , Iob 15. 12. 13.

Vse 2 This reprooues the Carnall wisedome of a number , who are wise in their owne conceits , and doe that which seemeth them good in their owne eyes , and approoue of any thing rather then of Gods will ; it is impossible that such should approoue of Gods will ; For the carnall minde is enmity against God ; and the carnall minde is not subiect to the law of God , neither indeed can be . So then they that are in the flesh , cannot please God , Rom. 8. 7. 8. Wee must not therefore be wise in our selues , and from our selues in matters of saluation ; if we doe that which seemes good in our owne eyes , wee cannot doe that which God commands ; therefore God commanding the one , forbids the other . Deut. 12. 8. reading from Verse 4. to 12.

Vse 3 This teacheth vs to hasten our conuersion , and to come out of our naturall estate , and to be regenerated by the sanctifying graces of Gods spirit , for so long as we remaine in our naturall estate , wee cannot so much as discerne of Gods will , much lesse then can we approoue it ; The naturall man perceiues not the things of the spirit of God , for they are foolishnesse vnto him , neither can hee know them , because they are spiritually discerned , 1 Cor. 2. 14. and this comes to passe , by reason of the hardnesse of heart , which blindes the vnderstanding ; Hauing the vnderstanding darkened , through the ignorance that is in them , because of the hardnesse of their hearts , Ephes. 4. 18. God gaue Iesabell a space to repent , ( there was his offer and reuealed will , ) but she repented not ; there was her refusall , hardning her heart , Reuel. 2. 21.

Vse 4 Lastly , this reprooues all immoderate sorrow , impatiency , discontentment , vnwillingnesse , vnthankefulnesse , whereby , especially in time of affliction , men shew themselues displeased with that which is Gods will ; and if they might haue their own wils , they would neuer haue the least crosse ; so long as they may liue in health , wealth , peace & liberty , and abound in worldly prosperitie , they like it well ; but when trouble comes , they murmure and complaine against God , they like not then to retaine God in their knowledge , Rom. 1 yea . when tribulation and persecution ariseth , because of the word , by and by they are offended , Math. 13. 21. and in time of temptation they fail away , Luke 8. 13. In a word , we must take great heede of hardnesse of heart , vnregenerate wills , vnsanctified affections , as pride , hatred malice , and the like , all which doe greatly hinder vs , that wee cannot approoue of what is acceptable and pleasing to the Lord ; And thus much bee said of the word Proouing ; that is , searching and trying , vnderstanding and knowing by experience , liking of , approouing and allowing , what is the will of God ; proouing , what is acceptable to the Lord . And thus I conclude this first point , with that louing exhortation of the Apostle ; I beseech you brethren by the mercy of God , that ye present your bodies a liuing sacrifice , holy , acceptable to God , which is your reasonable seruice . And be not conformed to this world , but be ye transformed , by the renewing of your mind , that ye may prooue , what is that good , that acceptable and perfect will of God , Rom. 12. 1. 2.

Here ends the first Sermon .

THE SECOND SERMON vpon this FIRST STEPPE . Proouing what is acceptable to the Lord , Ephes. 5. 10.

WEe haue heard hitherto of the dutie it selfe ; now I proceede to the second point in the Text ; namely , what must be prooued , and approoued ; The thing then which we must prooue , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What is acceptable , or wel-pleasing to the Lord ;

It is the counsell of the Apostle , 1 Thes. 5. 21. Try all things ; hold fast that which is good ; as if he should haue said , as I would not haue you despise prophecying , so I would not haue you to admit and approoue of euery Doctrine without discretion , but to prooue the doctrines , and hold fast onely that which is good ; I would haue you to trie the Doctrines by the Touch-stone of Gods word , and not to be carried away with euery winde of doctrine , Ephes. 4. 14. I would haue you try the spirits , whether they be of God or no , but not to belieue euery spirit , 1 Iohn 4. 1. I would haue you to approoue of nothing but what is well-pleasing to God ; Thus I desire that ye may walke worthy of the Lord , vnto all pleasing , Colos. 1. 9. 10. And I beseech you brethren , and exhort you , by the Lord Iesus , that as ye haue receiued of vs how yee ought to ●●lke and to plea●e God , so yee would abound more and more , 1 Thes 4. 1. and as the Text hath it , to walke , proouing , what is acceptable to the Lord , or well-pleasing to God . Not what is pleasing to men ; for if we seeke to please men , wee are not the seruants of Christ , Gal. 1. 10. Not to seeke and prooue what is the pleasure of the Pope , as the Papists doe ; Not what is pleasing to the world , for he that will be a friend to the world , is an enemy to God , Iam. 4. 4. and the wisedome of the world , is foolishnesse with God , 1 Cor. 3. 19. Not what is pleasing to our owne corrupt natures , affections , humors , dispositions , for this is to liue vnto our selues , and not to the will of God , which is forbidden , 1 Pet. 4. 1. 2. Not what is pleasing to the diuell , for so we fall into the suare of the Diuell , and are taken captine hy him at his will , 2 Tim. 2. 26. but what is well-pleasing to the Lord ; that if it be agreeable to his word , then to receiue it , if disagreeing to his word , then to reiect it ; if the word commands it wee must doe it ; if the word forbid it , wee must leaue it vndone ; and thus shall we walke , proouing what is pleasing to the Lord .

For our better vnderstanding of this point , I will handle it ; first , Generally ; shewing what that is , in generall , which is acceptable or pleasing to the Lord ; secondly , more particularly ; what the pleasure and will of God is , and wherein it doth consist .

Generally , that is acceptable or pleasing to God , which is agreeable to the will of God ; this , and onely this , is well-pleasing to the Lord ; therefore the Apostle exhorting vs to proue what is pleasing to the Lord , explaines himselfe afterwards , speaking of the same thing , in the 17. Verse , be not vnwise , but vnderstand what the will of the Lord is . Thus to please God , and in all things to obey Gods will , are all one , and often taken for the same in Scriptures . S. Iohn saith , 1 Epist. 3. 22. Whatsoeuer wee aske , wee receiue of God , because we doe those things which are pleasing in his sight . Which hee explaines afterwards speaking of the same thing ; This is the confidence that we haue in him , that if wee aske any thing according to his will , he heareth vs , 1 Iohn 5. 14. And so the Apostle in his prayer , sheweth , saying , The God of peace make you perfect in euery good worke , to doe his will , working in you that which is wel-pleasing in his sight , Heb. 13. 21. where he giueth vs to vnderstand , that a good worke and well-pleasing to the Lord is that which is done according to his will , and which hee worketh by his spirit in his children . And so , on the contrary , that is displeasing to the Lord , which is disagreeable , and contrary vnto the will of God ; When they murmured against God , complaining that they had nothing but Manna , they forgat God and were vnthankefull , this was contrary vnto Gods will ; and this displeased the Lord , Psal. 78. at large . Yea , forty yeares long was God grieued with this generation , Psal. 95. 10. and they please not God , and are contrary to all men , 1 Thes. 2. 15. because they did such things as were not according to the will of God , but contrary vnto it , as , they killed the Lord Iesus , and their owne Prophets , and persecuted the Apostles , and the like . Secondly , then wee are said to doe that which is well-pleasing to the Lord , or acceptable to the Lord , when we labour in vprightnesse of he art to keepe Gods commandements ; as on the contrarie we doe as highly displease God , when wee breake his commandements . Whatsoeuer we aske of God , wee receiue , because wee keepe his commandements , and doe those things which are pleasing in his sight , 1 Iohn 3. 22. where wee may se , that , to keepe Gods commandements , and to doe what is pleasing in his sight , are in effect all one ; and wee can not possibly please God in any thing , vnlesse woe endeauour to yeeld vpright obedience to all Gods Commandements ; and when no outward action , priuiledge , or prerogatiue whether of Iew or Gentile , stands vs in any stead , this doth ; for circumcision is nothing , and vncircumcision is nothing , but the keeping of the Commandements of God , 1 Cor. 7. 19.

Doct. Hence I gather , that the right way to please God , is to doe nothing but what is agreeable to Gods will , ioyned with obedience to all Gods commandements . Quest. But how shall I know when it is agreeable to Gods will , and when it is not ? Answ. It is onely then agreeable to Gods will , when it is agreable to the word of God ; for his whole will is contained in the word , and when wee doe what the word commands , and leaue vndone what the word forbids , then we doe the will of God , and please him ; and when wee doe contrary vnto the word , we vtterly displease him . Now the will of God is two-fold : Secret , Reuealed . The first is the will of his good pleasure , which neither may nor can be resisted , My counsell shall stand , and I will doe al my pleasure , &c. Isay . 46. 10. 11. Of which speake these places . God will haue mercy on whom he will , and whom he wil , he hardeneth , Rom. 9. 18. 19. He hath predestinated vs according to the good pleasure of his will , Ephes. 1. 5. and the like . This secret will , being the will of his good pleasure , is not here meant , neither doth this belong to vs to pry into , neither is this the rule of our actions . Secrets belong to God , Deut. 29. 29. But I speake of the reuealed will of God , which is called his signified will , which is reuealed and made knowne to vs in his sacred word ; Reuealed things belong to vs , Deut. 29. 29. And this is the only law and Rule of all our actions , yea , of whatsoeuer is to bee either beleeued or practised ; Thus the Word is the will of God ; both the Law and Gospel , because they serue to declare , and manifest vnto vs , what is pleasing and acceptable to God , and what is our duety both towards God , our selues , and others , thus commaundements , counsels , comminations , threatnings , prohibitions , promises , and the like , are the signifying and reuealed will of God , according to which onely , wee must thinke , speake , and doe .

Vse 1 First , This doctrine condemnes all those that either neglect , or contemne the Word of God , in which alone , the will of God is reuealed ; They hate to bee reformed , and cast the Word behinde them . Psal. 50 17. How can such men doe that onely which is pleasing to the Lord , and agreeable to his will ; When , as Salomon saith , or God by Salomon , They refuse to hearken to the call of God speaking to them in his Word ; they set at naught all Gods counsell ; they will none of his counsell , but despise all his reproofe ? Prou. 1. 24 , 25 , and 30. verses . Yea , they say vnto God , Depart from vs , wee desire not the knowledge of thy wayes . Iob 21. 14. It is a fearefull case , to see how little the word of God is regarded , and how much it is despised , and in despising the Word , they dispise the will of God , which who so doth , shall bee destroyed : Hee that despiseth the Word shall bee destroyed . Prou. 13. 13.

Secondly , This reprooues the practise of the Papists , who neglect the word of God , and debarre the people of it , and giue credence to Popish teachers , and writings of men , cleane contrary vnto the word of God . How is it possible for these to please God , wheras the word of God which containeth his will , should be the onely rule of all their actions , and yet wholly neglected of them ? Obiect . They say , it is not lawfull for Lay-men to bee acquainted with Scriptures , or to read & study the Scriptures . Ans. But I say , what Christ saith to one , he saith to all . Mark . 13. 37. if to all , then to Lay-men . The Spirit , in the Word , speaketh to whole Churches , Reuel . 2. and 3. Chapt. if to whole Churches , then to Lay-men . And that which Paul speaketh of one Epistle , is true of the whole Scriptures ; that they belong to all the members of Christ , aswell Lay-men ; as Ministers ; whereas they forbid Lay-men the reading of Pauls Epistles , or any part of Scriptures . I change you by the Lord , ( let all Papists remember and regard this strict charge ) that this Epistle bee read vnto all the holy brethren , 1. Thess. 5. 27. if to all the holy brethren , then to Lay-men ; or else , let the Papists conclude , that Lay-men a●● none of the holy brethren .

Thirdly . This teacheth all of vs , to examine throughly , by the touchstone of Gods word , what the will of God is , that so our whole worship of God , and euery part therof , may be only such as is agreeable thereunto , or else it is impossible for vs to please God in any one part of his worship . Thus all our prayers must be according to Gods will ; If we aske any thing according to his will , he heareth vs . 1 Ioh. 5. 14. Thus all our preaching must bee according to Gods will reuealed in his Word ; If any man , or Angel from heauen preach any other doctrine , wee must hold him accursed . Galat. 1. 8 , 9. Thus all our hearing must bee onely to receiue Gods word , to heare Gods owne voice , not any thing else . My shoope heare my voice , the voice of strangers they will not heare , Iohn 10. 5 , 27. If any bring you not this doctrine , receiue him not , neither bidde him God speede . 2. Epist. Iohn 10. verse : So for the Sacraments , they must bee administred and receiued according to the will of God , that is , the forme and manner prescribed in Gods word . 1. Cor. 11. 23. All which condemne the Papists , who neither pray , preach , heare , administer or receiue , or performe any seruice , answerable to Gods will and word .

Lastly , This condemnes all such as liue in a continuall breach of all Gods Commandements , who in stead of keeping all , transgresse all ; and if all bee accursed by the sentence of the Law , who continue not in all things written in the booke of the Law , to doe them . Gal. 3. 10. how much more doth this curse belong to those that continue in breaking the whole Law , and do nothing written therin ? And if he that despised Moses Law , died without mercy , vnder two or three witnesses , of how much sorer punishment , shall hee be thought worthy , who ( in stead of obeying the will of Christ , according to his Word ) hath troden vnder soote the Sonne of God , and hath ( in stead of doing onely what is agreeable to Gods will , and the good motions of the Spirit ) done despight to the Spirit of grace ? as Paul saith , Hebr. 10. 28 , 29. How is it possible for such to prooue what is acceptable to the Lord ? In a word , it condemneth all such as liue in a custome of sinne , which is wholly disagreeable to the will of God ; yea , it is as impossible for such to doe any good thing ( in regard of humane power ) as it is impossible for the Blacke-more to change his skinne , or the Leopard his spots . Ierem. 13. 23. So farre are these from proouing , and doing what is pleasing to God , as they can doe nothing but displease him . And thus much in generall , what is pleasing to the Lord .

Particularly : I come to shew from the word of God , what this Reuealed will of God is , and the sundry particulars , wherein it doth consist ; A point , I must confesse , of great moment , as any in the whole Scripture , and yet as little knowne , and lesse practised ; for let a man aske some , What is the onely thing to bee looked after ? Happily some wil say , though very few , that the chiefe thing is to liue according to Gods will , to serue and please God ; this is all they can say , not knowing what it is , or how , to serue and please God . Some goe further , and by wrote they say , God must be serued according to his will in his Word , and this is all : But aske them , what the Word reuealeth , concerning Gods will , and what this will is , wherein it consisteth , and the like , and they can say nothing ; A strange thing , that this question , What is the will of God reuealed in his Word , should set the greater part of the world , at Non plus . And because it is of such great moment , and a maine point of Christian Religion , I haue therefore set it downe particularly , from the word of God , what is the pleasure and will of God , and wherein it consisteth ; that so those which haue not knowne , may be inlightned in their vnderstanding , and informed in their iudgments , & they which haue knowne , may bee more and more strengthened , and bee stirred to a further increase in proouing and doing what is pleasing to the Lord ; which , though I might handle at large , yet I haue reduced all to these fewe heads , as followeth . First of the definition it selfe .

The Reuealed wil of God in his Word , is this ; That we should liue by faith in the Sonne of God ; beleeuing in him with all our hearts , and dayly repenting vs of all our sinnes ; leading an holy and sahctified life ; continually performing both actiue and passiue obedience , to all Gods Commandements ; growing , and increasing daily in grace and godlines , This in effect , is all that the Word of God reuealeth ; and no part of it , but aymes at one of these ; all which may bee reduced to these three heads : 1. Faith . 2. Repentance : 3. New obedience ; in all which the will of God consisteth . This Paul confirmeth , when he said to the Elders of Ephesus : Yee know how I kept backe nothing ( namely of the reuealed will of God ) that was profitable vnto you , but haue shewed you and taught you publiquely , and from house to house , testifying both to the Iewes , and also to the Greekes , repentance toward God , and faith toward our Lord Iesus Christ . Acts 20. 20. 21. In which place , wee may plainely obserue , that the summe of all the doctrine of the Bible is , that men should come to Faith , and Repentance , which two things Paul teaching , ( ioyned with New obedience ) hee is said to haue kept backe nothing of the will of God , profitable for them . And thus came Iesus preaching the Gospel of the kingdome of God , and saying , Repent , and beleeue the Gospel , Mark . 1. 14 , 15. all his preaching ayming at this , to bring men to faith and repentance ; for indeede , all other things needfull to saluation , may be reduced to these two ; and all other graces of the Spirit necessary for Gods children , will accompany these in whomsoeuer they are truely wrought .

But for the better clearing of this point , and for the further explaining of this reuealed will of GOD , I reduce them to seuen heads : in which this will of God consisteth . 1. In Beleeuing . 2. In Repenting . 3. In Holinesse and Sanctification of life . 4. In Well-doing . 5. in suffering for well-doing . 6. In Generall obedience . 7. In increase and growth of grace . All which I shew from places of Scripture , proouing what is pleasing to the Lord , as being an exposition , or explanation of the Definition .

First , The will of God consisteth in Beleeuing . As our Sauiour himselfe saith , This is the will of him that sent mee , that euery one which seeth the Sonne ( that is , acknowledgeth him to bee the Messias ) and beleeueth on him , may haue euerlasting life . Iohn 6. 40. To beleeue in Christ is not onely to haue a generall perswasion of Gods mercie , but to apply Christ vpon found ground to bee my and thy Sauiour in particular ; and not onely that the promises of the Gospel are true in generall , but that they belong to me and thee in particular . This Application is the main thing in sauing faith , without which , Knowledge , Assent . Approbation , profession , and Confession of Christ are nothing . And that euery one may the better conceiue of it , and perceiue it in himselfe , hee must trie it by this ; It purifieth the heart . Acts. 15. 9. It makes a man to become like to God in purity , to purge himselfe as God is pure . Iohn 3. 3. It will not suffer a man to liue in the darkenesse of his old sinnes ; for Christ came a light into the world , that whosoeuer beleeueth in him , should not abide in darkenesse . Ioh. 12. 46. Thus by beleeuing wee doe the will of God ; but he that wanteth these things , and liueth as bad as euer hee was , wanteth sauing faith , and cannot approoue what is the wil of God .

Secondly , The will of GOD consists in Repenting : which appeares in these places . Haue I any pleasure at all , that the wicked should die , saith the Lord God ? And not that he should returne from his waies , and liue ? Ezech. 18. 23. As if God had said , I haue no pleasure in the death of a sinner , but my pleasure is , that hee repent and liue ; and so the Prophet explaines afterwards , saying , As I liue , saith the Lord , I haue no pleasure in the death of the wicked , but that the wicked turne from his way , and liue ; Turne yee , turne yee from your euill wayes , for why will yee die , O house of Israel ? Ezeeh. 33. 11. Thus to repent , is to doe the will of God ; yet not euery repentance : Iudas repented , but it was but a worldly sorrow , in regard of punishment , which causeth death . 2. Corinth . 7. 10. But true repentance is a turning from all our sinnes , and returning vnto God , as in the former words of Ezechiel . It is the through-change of the heart , minde , will , and affections , and an alteration of the whole life of man , from euill to good , ioyned alwayes with a purpose of not sinning ; This is , to cast off euery transgression , whereby wee haue transgressed , and to make vs a new heart , and a new spirit . Ezech. 18. 32. It is the dying vnto sinne , and liuing vnto righteousnesse , and not to liue any longer in any one sinne , Rom. 6. 2. It is the ceasing from sinne , and ceasing to doe euill ; and learning to doe well ; and no longer to liue the rest of our time in the flesh , to the lusts of men , but to the will of God . Esay 1. 16 , 17. and 1. Pet. 4. 1 , 2. It is the awaking to liue righteously , and sinne no more . 1 Corint. 15. 34. to confesse our sinnes , and forsake them . Prou. 28. 13. This is that repentence which God willeth , which cannot be in any Reprobate , and wicked man . Esau found no place of this repentance , though he sought it carefully with tears . Heb. 12. 17. Of Gods willing of repentance , S. Peter speaketh plainely ; GOD is not willing that any should perish , but that all should come to repentance . 2. Pet , 3. 9.

Thirdly , There is required in vs , Holinesse of life , and Sanctification of the spirit : This is plainely expressed in the words of Paul , This is the will of God , euen your sanctification , that ye should abstaine from fornication , That euery one of you should know how to possesse his vessell in Sanctification , and honour , not in the lustes of concupiscence , &c. for God hath called vs , not vnto vncleannesse , but to holinesse , 1. Thess. 4. 3 , to 8. Thus being iustified by faith , wee must bee sanctified by the Spirit , seruing God in righteousnesse and holinesse , all the dayes of our liues , without seruile feare , before him . Luke 1. 74 , 75. Thus being conuerted vnto God , wee must shew foorth the fruits of repentance , Matth. 3. 8. and being freed from sinne , we must haue our fruit vnto holinesse . Rom. 6. 22. This holinesse must be in all manner of our conuersation , both before God and men , in publique and priuate , 1 Pet. 1. 15. and without this holinesse no man shall see the Lord . Heb. 12. 14. It cannot bee perfect in this world , but onely inchoate , and in part ; Blessed and holy is that man , which hath part in the first resurrection , that is , from sinne , to grace , Reuel . 20. 6. The most holy man can haue but his part , and though it be but in part , yet hee is a holy man and blessed ; and yet the righteousnesse of Christ being imputed vnto vs , God beholds vs , in and through him , as perfect .

Fourthly , in well-doing ; This well-doing , concernes not only the outward worke , doing that which is good but the doing of it in a right manner , so as it may be in vprightnesse of heart , and to the glory of God , and the good of our selues , and others . Thus wee must be full of good workes , that others beholding them may glorifie God , Mat. 5. 16. For so is the will of God , that by well-doing , ye may put to silence , the ignorance of foolish men , 1 Pet. 2. 15. Wee must not therefore be weary of well-doing , Gal 6. 9. and 2 Thes. 3. 13. but be stedfast , vnmooueable , alwaies abounding in the worke of the Lord , 1 Cor. 15. 58. This will appeare in these particulars , all which are Gods will , acceptable and pleasing to the Lord . First , to vse holy and spirituall exercises , as prayer , thankes-giuing , spirituall reioycing , holy meditations , and the like ; Euer follow that which is good , both among your selues , and to all men ; Reioyce eueamores pray continually ; In all things giue thankes ; for this is the will of God , in Christ Iesus towards you , 1 Thes. 5. 16 17. 18. It is Gods will that men pray euery where , lifting vp holy hands , without wrath and doubting , Tim. 2. 8. and though these words are spoken in the person of Paul , I will , &c. yet they being the word of God , are his reuealed will . Secondly , to pray for others , for all men , for Kings , and all in authority , that we may leade a quiet and peaceable life , in all godlinesse and honestie , for this is good and acceptable in the sight of God our Sauiour 1 Tim. 2. 1. 2. Thirdly , to bee full of the workes of charity , mercy , bounty , and the like . Distributing to the necessity of Saints , Rom. 12. 13. To doe good and distribute , forget not , for with such sacrifice , God is well pleased , Heb. 13. 16. The Kingdome of God , saith Paul , is not meate and drinke , but righteousnesse , peace , and ioy in the holy Ghost , and be that in these things serueth God , to acceptable to God , and approoued of all good men , Rom. 14. 17. 18.

Fiftly , in Suffering : Suffering is two-fold ; for euill-doing ; this is not acceptable to God ; for what glory is it , if when ye are buffeted for your faults , ye shall take it patiently 1 Pet. 2. 20. for well doing ; this suffering onely is thanke-worthy ; This is thanke-worthy , if a man for conscience toward God , indure griefe , suffering wrongfully , 1 Pet. 2. 19. but if when ye doe well , and take it patiently in suffering for it , this is acceptable with God , Verse 20. For it is better , if the will of God be so , that ye suffer for well-doing , then for ill-doing ; as 1 Pet. 3. 17. Which must teach all to haue a care , that when they doe suffer , they haue a good cause , and a cleare conscience ; and in this suffering , we obey the will of God ; as if it be for the profession of the Gospell , the confession of Christ , for the testimony of Christ , and a good conscience , for hearing the word , and vsing all other godly exercises , as prayer , singing of Psalmes , godly conference and the like ; for these things Gods children suffer much wrong in the world ; To all whom I giue S. Peters counsell , Let them that suffer thus , according to the will of God , commit the keeping of their soules to him in well-doing , as vnto a faithfull Creator , 1 Pet. 4. 19.

Sixtly , in generall obedience ; both actiue ; to doe one thing as well as another , and to forsake one sinne , as well as another ; to obserue euery commandement , as well as one ; and passiue , to suffer whatsoeuer it is Gods will to haue vs suffer ; for as Augustine saith , Hee that is not content with Gods will , in suffering whateuer it pleaseth God to lay vpon him , his heart is not vpright in him , because hee will not direct his will to Gods will , but will haue Gods will bent to his . This is all that God requires at our hands ; Feare God , and keepe all his commandements , for this is the whole dutie of man , Eccles. 12. 13. and marke here , how Salomon calleth this , the Conclusion of the whole matter ; as though all Gods reuealed will were comprehended vnder these two , to feare God , and to yeeld generall obedience to all Gods commandements . Wee must doe that in truth , & vprightnesse , which the dissembling hypocrites did with a double heart ; namely ; that when God shall declare vnto vs his will , as he did by the Prophet Ieremy , who kept nothing of Gods will backe from the people , that then , I say , wee resolue to doe according to all things which the Lord our God commandeth ; whether it be good , or whether it be euill , ( in all ) we will obey the voice of God , Ier. 42. 5. 6. This is the onely thing which God requires , to feare the Lord thy God , to walke ( not in some ) but in all his waies ; to keepe ( not some ) but all his commandements and statutes , which he commands vs for our good , Deut. 10. 12. Then shall we not be ashamed , when we haue respect vnto all Gods commandements , Psal. 119. 6. It is Gods will and command , that wee should keepe all his precepts diligently , Psal. 119. 4.

Lastly , the will of God is , that wee should increase and grow in grace ; Not sufficient to attaine to any grace , and to stand at a stay in Christianity , but to grow in grace , and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ , 2 Pet. 3. 18. As new borne babes , desiring the sincere milke of the word , that wee may grow thereby , 1 Pet. 2. 2. alwaies abounding in the worke of the Lord , 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians , that they might be filled with the knowledge of Gods will , in all wisedome and spirituall vnderstanding ; that they might walke worthy of the Lord vnto all pleasing , being fruitfull in euery good worke , and increasing in the knowledge of God , &c. Colos. 1. 9. 10. In which words we see , that , he that will know , and doe Gods will , and please him in all things , must be fruitfull in euery good worke , and increase in grace ; like to the Church of Thyatira , whose workes were more at last , then they were at first . Reuel . 2. 19. This the parable of the Talents signifieth ; The graces of Gods spirit , are these Talents , which must be put out to vse and increased , Math. 25. 14. 15. 16. to 31.

Hence I obserue , that the Obser . onely way to doe the reuealed will of God , is to labour for found faith , true repentance , and new obedience , ioyned with both outward , and inward reformation of life ; without these it is impossible in all other things , though neuer so excellent , to please God , or to fulfill the will of God ; what more excellent then preaching the word , prayer , working of miracles in Christs name and casting out Diuels in his name ? yet to many such , Christ shall say at the day of iudgement , I neuer knew you , depart from mee yee workers of iniquity , because yee haue not done my Fathers will , liuing by faith , in repentance , and new obedience , vnto which onely the promise of saluation is made , Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ ? yet Christ preferreth spirituall kindred by faith , repentance , and new obedience , farre beyond it , saying , Who is my Mother ? and who are my Brethren ? and pointing to his Disciples , hee said , behold my Mother , and my Brethren ; for whosoeuer shall doe my Fathers will , the same is my Brother , and Sister and Mother , Math. 12. 47. 48. 49. 50. It was an excellent priuiledge , that the Virgin Mary was the Mother of Christ , yet , with reuerence be it spoken , had shee not as well boren him in her heart by faith liuing in repentance and new obedience , as well as shee bare him in her wombe , she had neuer beene saued . Let a man imagine , and thinke of the most excellent gifts that can be named , yet none will auaile any vnto saluation without this true faith sincere repentance , and new obedience , by which only we become doers of Gods will who onely shall bee saued ; Therefore saith Paul , In Christ Iesus , nothing auaileth , but faith which worketh by loue , Gal. 5. 6. Nothing auaileth , but the keeping of Gods commandements , 1 Cor. 7. 19. Therefore if any man be in Christ , hee is a new creature , 2 Cor. 5. 17.

Vse 1 First , this must stirre vp euery one to approoue the foundnesse of sincerity of his faith , repentance , and obedience vnto God ; I say , the soundnesse and sincerity of these ; for it is not euery kinde of saith , euery kinde of repentance and obedience , that will make vs doers of Gods will , but onely that which is sound and sincere ; Sound , in the beginning and ground ; sound in the fruits and nature ; sound in the continuance . Simon Magus belieued , and was baptized , Acts 8. 13. The diuels belieue and tremble , Iam. 2. 19. Iudas repented , wisting hee had neuer betrayed Christ , and confessed his sinne before God and men , Math. 27. 3. 4. Esau sought repentance with teares , Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse , and their owne , and the peoples sinnes , Exod. 9. 27. Ahab at the fearefull and heauy message of God , humbled himselfe , put on sacke-cloath , ●ent his cloathes , and lay in sacke-cloath , 1 King . 21. The wicked , and the Diuels themselues obey God , but against their will , But which of all these were doers of Gods will , or euer attained to saluation ? Not one , because all was counterfeit , in hypocrisie , dissimulation , with a double heart ; and though they had , and did many good things , in themselues good , yet not good to them , because their heart was not right with God , Psal. 78. 34. &c. What great cause then haue wee to looke vnto our selues , that all bee sound , seeing both faith , repentance , and obedience , in some sort , may be in the very reprobates , and closest hypocrites ?

And because this is so maine a point to be learned , as being that indeede which putteth life to all grace , I will therefore shew in some particulars , wherein the soundnesse of the former graces of faith , repentance , and new obedience consisteth , that so euery one may approue vnto himselfe , the soundnesse and sincerity of them .

First , they must be all from the heart , and from the whole heart ; This is the ground and roote , from whence they must spring ; otherwise , all our faith is but an outward shew , yea , a lip-saith , and a lip-repentance , and all our obedience is but onely an outward reformation of life , which may bee in an hypocrite , and in many a one who shall neuer be saued . Thus wee must be sound in faith , Tit. 2. 2. and so doe the will of God from the heart , Ephes. 6. 6. We must belieue with all our heart , Acts 8. 37. Thus wee must turne to God with all our hearts , and with fasting , weeping , and mourning , and rent our hearts . Ioel 2. 12 , 13. and wee must obey God in all things from the heart . Rom. 6. 17. that is , wee must beleeue , repent and obey vprightly , vnfainedly , sincerely , and seriously ; and so whatsoeuer wee doe , wee must doe it heartily as to the Lord , and not vnto men . Coloss. 3. 23. This is that which God calleth for in euery good dutie , My sonne , giue mee thy heart . Prou. 23. 26.

Secondly , They must all be liuely , powerfull , and effectuall ; Faith must shew it selfe in the fruits of it , as in the change of the whole man , both in heart , and life ; and causing a man in euery estate to rest contented with the will of God , according to that of Esay ; He that beleeueth shall not make haste . Esay 28. 16. that is , in all estates hee will stay himselfe vpon the good will and pleasure of God ; and where there is not a through chaunge of the heart and life , and such a moderation of our affections , and passions , there is no true faith ; Thus wee must bring forth the fruits of repentance , being changed in our minds , laying aside the purpose of sinning , resoluing by Gods grace to sinne no more , and being heartily sory for offending so good a God ; and so for obedience , to endeauour in the vse of all good meanes , to performe it from all the powers , and parts both of soule and body ; and where this is in trueth , there will follow a change in the will , thoughts and affections , and all the actions of our life . For they that are Christs haue crucified the flesh , with the affections , and lusts . Galat. 5. 24.

Thirdly , They must all be entire , and totall , not partiall ; Thus wee must beleeue all that the Prophets haue spoken . Luk. 24. 25. Repentance must bee of all sinne , or else of none ; wee must not haue a dispensation , for any one sinne ; and obedience must bee totall , to the whole will of God , in yeelding cheerefull obedience to euery commandement , without partialitie ; For he that breaketh one Commandement is guilty of all . Iam. 2. 10. Therefore Christ saith , Yee are my friends , if ye doe ( not some things ) but , whatsoeuer I commaund you . Iohn 15. 14. And as Paul saith , This is our proofe , whether wee be obedient in all things . 2. Cor. 2. 9.

Fourthly ; All must bee voluntary , with a cheerefull and willing minde ; nothing violent will last long . Thus Gods children are described to bee voluntaries ; Thy people , O Lord , shall come willingly at the time of assembly . Psal. 110. 3. Dauid gaue Salomon this counsell to serue GOD , ( namely , in the whole course of his seruice , and in all the parts of his worship , whereof Faith , Repentance , and New Obedience , are chiefe ) with a willing minde . 1. Chron. 28. 9. Thus did Dauid himselfe delight to doe Gods will . Psalm . 40. 8. and it was our Sauiours meate and drinke to doe his Fathers will . Iohn 4. 34. Thus doe the Angels in heauen , who are described to haue wings , to shew their speede , alacrity , willingnes and cheerefulnesse in doing Gods will , and wee must bee like them . Some beleeue but it is onely for a time , and in time of temptation fall away ; such a faith was neuer willingly , so neuer sound : Some rep●●t , o● rather seeme to repent , and to leaue sinne , when sinne leaues them , when in regard of opportunity , or feare ; or age , or some such like respect , they cannot commit sinne , yet they regard sinne in heart ; This is no sound repentance ; and so for obedience , many performe a constrained obedience , as the deuils & wicked Church-Papists , and the like , and so no sound obedience , and thus , though grace bee imperfect , and full of many infirmities , ( as no grace can be perfect in this life ) yet if there bee in vs a willing minde , it is accepted according to that a man hath . 2. Cor. 8. 12. Thus with the Corinthians , We must beleeue , repent , and obey , and not onely beginne to doe , but to be forward , and to haue a readinesse , as to will , so to performe . 2. Corinth. 8. verses 10. 11.

Fiftly , All the former graces , that they may be sound , must bee accompanied with a good conscience ; without this , all our Faith , Repentance , and Obedience are but counterfeit : Thus wee must indeuour alwayes to haue a conscience void of offence toward God and men . Acts 24. 16. that wee may truly say with Paul , I haue liued in all good conscience before God vntill this day . Acts 23. 1. Thus Saint Peter saith , Wee must haue a good conscience . 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to liue in any one sinne whatsoeuer , but is resolued to please GOD in all the wayes of his Commaundements , and that continually ; and it doth excuse , not accuse : On the contrary the bad conscience , is , when a man resolueth to cherish , or purposeth to liue in any one sinne whatsoeuer . Thus Paul counselleth , to keepe faith and a good conscience , from which good conscience some haue erred , and as concerning faith , ( for it was but a temporary and counterfeit faith ) haue made shipwracke . 1. Tim. 1. 19. Wee must hold the mystery of the faith in a pure conscience . 1. Tim. 3. 9.

Thus the end of the Commandement is loue , out of a pure heart and a good conscience , and faith vnfained , &c. 1. Tim. 1. 5. 6. in which place it is plain , that a pure heart , a good conscience , and a sound faith are three inseparable companions , neither is it possible , one to bee without the other : so for Repentance , and Obedience , yea , the whole seruice of God must bee with a good conscience , as Paul saith ; My God whom I serue from my forefathers with pure conscience . 2. Timoth. 1. 3. Wee must haue a good conscience in all things . Hebr. 13. 18. that wee may say in all these , how I beleeue , repent , and obey , my conscience beares mee witnesse . Rom. 9. 1.

Lastly , All must be sound in Continuance . It is no sound grace , to beleeue for a time , and in time of temptation to fall away ; It is not to seeme to repent , to hang down the head like a bulrush for a day , and to looke heauily , and to doe some good things by fits , and afterward to returne to the former vomit of our sinnes ; but wee must be faithful vnto the death , Reu. 2. 10. by liuing continually to our liues end in Faith , Repentance , and new Obedience . Wee must bee stedfast in the faith . 1. Pet. 5. 9. Wee must stand fast in the faith . 1. Cor. 16 13. Wee must continue in the faith grounded and setled , &c Coloss. 1. 23. So for Repentance , it must bee daily renewed , increased , and continued ; for this cause our Sauiour Christ so often vrgeth the duty of repentance vpon the Churches in the Reuelation , Chapt. 2. and 3. signifying the continuance and daily renewing of it , though they had repented before ; and great reason it should bee thus , because so long as wee liue , wee sinne daily ; For there is not a iust man , that doth good , and sinneth not . Eccles. 7. 20. therefore wee must repent daily : so for Obedience , we must with the Philippians , alwayes obey , and still worke out our saluation with feare and trembling . Philipp. 2. 12. passing the whole time of our soiourning here in feare . 1. Pet. 1. 17. and finishing our sanctification in the feare of God . 2. Cor. 7. 1. And herein let this bee well obserued , that where any grace is begun , if it bee in truth , it is constant ; if it fades away , it was neuer true ; Therefore this was Pauls perswasion , Being confident of this very thing , that God who hath begun a good worke in vs , will performe or finish it , vntill the day of Iesus Christ . Philipp . 1. 6. Thus haue I shewed plainly , wherein the soundnesse of these graces consist ; and that I may vse Pauls words , this is sound doctrine , Tit. 1. 9. both to exhort and conuince the gainesayers ; Thus haue I spoken that which becomes sound doctrine . Tit. 2. 1. where wee are exhorted , to bee sound in faith , loue , patience , &c. verse 2. yea , this is sound speech that cannot be condemned . vers . 8.

Vse 2 Is it so , that the doing of Gods will consists in the practise of Faith , Repentance , & obedience , and in the soundnes of them ? This then condemnes all those , that liue in the sinnes of vnbeleefe , impenitencie and disobedience , as rebels against God , and transgressours of his holy will ; All such people must know their case is most fearefull and damnable , for as all such as liue in the former graces shall bee saued , being doers of Gods will . Matth. 7. 21. So al such as liue in these fore-named sinnes shall most certainely bee damned ; Hee that beleeueth not , shall be damned . Mark . 16. 16. All those shall bee damned , that beleeue not the trueth , but haue pleasure in vnrighteousnesse ; as 2. Thess. 2. 12. The vnbeleeuing shall haue their part in the lake , which burneth with fire and brimstone , which is the second death . Reuel. 21. 8. and they cannot enter into the heauenly rest because of vnbeleefe . Hebr. 3. 19. So for impenitency ; Except yee repent yee shall all perish . Luk. 13. 3. 5. If the wicked turne not from his wickednesse , nor from his wicked way , he shall die in his iniquitie . Ezech. 3. 19. So for disobedience . The Apostle hauing reckoned vp diuers sinnes , from which hee dehorts , enforceth all his speech , by an argument drawne from the terrible iudgement of God vpon all such , saying , For these things sake , or because of these things , commeth the wrath of God vpon the children of disobedience . Ephes. 5. 3 , 4 , 5 , 6. Christ shall come in flaming fire taking vengeance on them that know not God , and that obey not the Gospell of our Lord Iesus Christ , who shall bee punished with euerlasting perdition , &c. 2. Thess. 1. 7 8 , 9. All which should mooue vs to hasten out of these sinnes , and not to flatter our selues in them as the wicked doe , and thinke all is well , when they are running the broad way to destruction ; and indeede if we liue in these sinnes , and yet crie peace and safety then shall sudden destruction come vpon vs , as trauaile vpon a woman with childe , and wee shall not escape . 1. Thes. 5. 3.

Vse 3 If the will of God consist in the practise and soundnes of the former graces ; Then this sheweth , that all ciuil honesty , and all outward shewes are nothing in the matter of saluation ; many thinke because they liue a ciuill hone● life , doe no man wrong , follow their calling , and the like that all is well , but wee must know that these are but broken staues to trust vnto , they are good things in their kind , but not sufficient to saluation . These things , had Caine , and Iudas , and many an hypocrite in the world , who yet came short of saluation , because they wanted faith and repentance , ioyned with an holy life , by vertue whereof , a man goes beyond all hypocrites , in matters that concerne saluation ; Indeed , the ciuill honest life , before men , is commenda●le , but this without faith and repentance , will neuer commend vs before God .

Vse 4 Seeing no grace is pleasing to God , but that which is sound , this must teach vs aboue all things , to looke to our hearts , that they be sound and right ; for the heart is the seate of all grace , and a good man out of the good treasure of his heart , bringeth foorth good things , and so on the contrary , Math. 12. 35. Salomon counselleth vs to keepe our hearts with all diligence , for out of it are the issues of life , Prou. 4. 23. Many good things may be done , good in themselues , but not good in the doer , because the heart is wanting , or is vnsound ; Marke what the Psalmist saith ; shewing how farre men may goe , and yet be hypocrites , When God flew them , they then sought him ; and they returned , and inquired early after God . And they remembred that God was their rocke , and the high God their Redeemer ; Loe here , how many excellent good things were in these ? A man would haue thought , nothing had beene wanting ; but marke what followes ; Neuerthelesse they did but flatter him with their mouth , and they lyed vnto him with their tongues ; Now see what was the cause of all this , that for all the former good things , they were lyars and dissemblers ? Because their heart was not right , and sound with God ; neither were they fiedfast in his couenant , Psal. 78. 34. 35. 36. 37.

Vse 5 If the doing of Gods will , and the pleasing of him , consists in the former graces , this is an Item for common drunkards , whore-mongers , swearers , lyars and the like , that liue and trade in these sinnes , delighting & sporting themselues in them , ( as Fooles make but a s●ort of sinne , Prou. 10. 23. ) Let all such know , that howsoeuer they perswade themselues , in their owne conceit I say they haue no faith , nor any sauing-grace , whereby they can belieue or hope to be saued ; For if those that haue had many good things , rare and excellent gifts , may liue and dye in a perswasion in their owne conceit to be saued , and yet be damned , Matth. 7 22. 23. how much more these customary sinners , that liue and dye in these sinnes , whose liues are nothing but a continuall disobeying of Gods will , and his word ? What shall be the end of them that obey not the Gospell of God ? 1 Pet. 4. 17. Where shall these vngodly and sinners appeare ? Verse 18. They haue neither faith nor hope , nor any other sauing-grace , whereby to doe Gods will . For hee that belieueth , abideth not in such darkenesse of sinne , Iohn 12. 46 He that hopeth to be saued , purgeth himselfe from these sinnes , as God is pure , 1 Iohn 3. 3. Their end therefore is damnation , &c. Philip. 3. 19. Reade 2 Pet. 2. 2. 3. Heb. 6. 8.

Vse 6 Lastly , if the doing of Gods will , be the pleasing of God , and consisteth in the former graces of faith and repentance , This then shewes plainely , that all shall not be saued ; for all haue not the grace of saith and repentance ; neither can haue ; They are the gifts of God , which hee bestoweth vpon whom hee listeth . For hee hath mercy on whom he will haue mercy , and whom hee will , hee hardeneth , Rom 9. 18. Therefore saith the Apostle , All men haue not faith , 2 Thes. 3. 2. meaning , the wicked , of whom hee there makes mention . Again , it is impossible that the wicked falling away , should be renued againe to repentance , Heb. 6. 6. Esau found no place of repentance , though he sought it carefully with teares , Heb. 12. 17. Many after their haranesse , and heart that cannot repent , treasure vp vnto themselues , wrath against the day of wrath , Rom. 2. 5. In all which it is more then manifest , that all haue not grace to do Gods will ; & so al cannot be saued ; All which should moue our hearts with feare and trembling , and rouze vs vp out of the dea● sleepe of sinne , and neuer t● be at quiet , till wee haue gotten some good measure o● faith and repentance , whereby we may please God ; 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 S●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 comp●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 , sen●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 is pleasing to God ; first , Custome in sinne , Ier. 13. 23. The customary sinner cannot possibly ( in regard of humane power , ) doe any good ; secondly , Pride and Ambition , Psal. 10. 4. The wicked , through the pride of his countenance , will not seeke after God ; God is not in all his thoughts ; thirdly , Loue of this world , with the pleasures , profits , and vaine delights thereof , 2 Tim. 3. 4. Wicked men are louers of pleasures , more than louers of God ; Thus , 2 Tim. 4. 10. Demas forsooke Paul and fell away , hauing loued this present world : Saint Iames saith , Chap. 4. 4. The friendship of the world is enmitie with God ; whosoeuer therfore will be a friend of the world , is the enemy of God . And Saint Iohn telleth vs plainely , 1 Ioh. 2. 15. If any man loue the world , the loue of the Father is not in him : fourthly , Bad Company ; this we ought to shunne , as the poison and bane of our soules , if euer we would please God , and be ●ccepted of him , Saint Bet. 2 Epist . at large describes the wicked , and amongst the rest , saith : They cannot cease from sinne , beguiling vnstable soules , Verse 14. and allure others through the lusts of the flesh , Verse 18. Beware , least ye being led away with the error of the wicked , fall from your own stedfastnesse , 2 Pet. 3. 17. Wherefore , saith the Lord , 2 Cor. 6. 17. 18. Come out from among them , and be ye seperate , and touch not the vncleane thing , and I will receiue you ; and will be a Father vnto you , and ye shall be my Sonnes & Daughters , saith the Lord Almighty . Loe here , how wee may be receiued into Gods fauour , and be accepted of him , as his owne children , viz. by forsaking the company of wicked , vnbelieuing , Infidels , vnrighteous , idolaters , drunkards , whoremongers , and the like , of whom mention is made , Verse 14. &c. Therefore Paul hauing described the wicked , by sundry Titles , at large , 2 Tim. 3. giueth vs this Exhortation , From such , turne away , Verse 5. To these we may adde , 1. Selfe-loue , 2. Worldly Cares . 3. Hypocrisie . 4. Intemperancie . 5. Delight in any one sinne . 6. Carnall securitie . 7. Dominion of Sinne. 8. Contempt of Word & Sacraments . 9. Neglect of holy duties , and the like ; By all which it is manifest in holy Scripture , that who so liueth in these , or any of them , cannot possibly prooue or approue what is acceptable or well pleasing to the Lord . Thus much of the Lets . Now of the Meanes and Helps which may further vs in the performance of this duty .

The Meanes and Helpes are these ;

either Outward . Inward .

First ; The Outward Meanes is the Word of God , either read , or heard preached . Herein wee may see , whatsoeuer good duty is commanded , & whatsoeuer sin is forbidden ; what we should do to please God , & what we should not doe to displease him . Here are dueties publike or priuate ; both concerning God , our selues , or others . Here are sinnes forbidden , both against God , and man , either our selues or others ; Sinnes of impiety against the first Table ; of vncharitablenesse against the second . Sinnes reigning , sinnes lesse reigning . Sinnes of omission , of commission . Sinnes inward or outward . Sins in thought , word , or deede . Sinnes open , and secret , &c. Therefore , saith our Sauiour Christ ; Search yee the Scriptures , for they are they which testifie of mee . Iohn 5. 39. Wherein when yee reade , yee may vnderstand . Ephes. 3. 4. To the Law , and to the testimony . Esa. 8. 20. Let the Word of God dwell in you plenteously in all wisedome , teaching and admonishing your selues . Coloss. 3. 16. Therefore I say to all , as the Prophet Esay ; Seeke yee out the booke of the Lord , and reade . Esay 24. 16.

Secondly ; Another Means is feruent , and effectuall prayer ; this is very necessary and must concurre with the former , both before , and after reading , or hearing ; for God giues the blessing vpon the Word , which blessing is obtained by prayer : This Dauid knew well , which made him pray so often , Lord teach mee thy way , Teach me thy statutes ; Giue mee vnderstanding ; Make mee to vnderstand the way of thy precepts . Teach mee good iudgement and knowledge ? and the like , as wee reade often in the Psalme 25. and Psalme 86. and often Psalm . 119. and many other ; Wee must know , that wee may bee enabled to see , and doe what is pleasing to God , and that wee may haue more and more vnderstanding in the wayes of godlinesse ; and therefore wee must pray with Dauid , in the sence of our owne weakenesse , Open mine eyes , O Lord , that I may see the wonderfull things of thy Law . Psalm . 119. 18. If Dauid , so worthy a King , so great a Prophet , so wise , so learned , had neede to pray thus , much more then haue wee cause , who come farre short of him . Let vs therefore confesse our owne weaknesse , and bee resolued of the truth of Pauls words , that we know nothing as wee ought to know . 1. Corinth . 8. 2. and pray wee with Dauid heartily , Teach mee , O Lord , to doe the thing that pleaseth thee , to doe thy will . Psal. 143. 10.

Thirdly ; Obedience to Gods will ; This is a Meanes to know and discerne of what is pleasing to God ; for by this obedience wee shall bee able to trie the Spirits , and iudge of rightly , whether it bee from God or man , which is taught vs , and so being Gods , to receiue it , and practise it . and so to doe Gods will . If any man will doe Gods will , hee shall know of the doctrine , whether it bee of God , &c. Iohn 7. 17.

Fourthly ; The worthy receiuing of the Sacraments , especially the Lords Supper , is a great Meanes to please God , viz. when it is done with due preparation aforehand , and with all deserued praise and thankesgiuing to God , for the wonderfull worke of our Redemption ; when it is done with vnderstanding , and knowledge of the mystery of Christ his Passion ; when it is done in faith in Christ , repentance for sin , and in loue to God , and charitie towards men ; Thus we doe performe an acceptable seruice , are confirmed in grace , and doe offer to God a sacrifice of righteousnesse , with which GOD is alwayes well pleased , as Dauid saith . The Lord is pleased with the sacrifices of righteousnesse . Psalm . 51. Who so offereth God prayse , glorifieth him . Psam. 50. 23. I will prayse the Name of God , and magnifie him with thanke●giuing ; this also shall please the Lord . Psalm . 69. 30 , 31.

Lastly ; The Inward Meanes is the holy Spirit of God ; which doth second , and make powerfull the word in our hearts , it helpeth our weakenesse , it enlightneth our vnderstanding , it sanctifieth our affections it regenerateth our wills , it reneweth our minds , it instructeth and teacheth vs the wayes of God , and guideth the whole man according to the will of God , whereas wee of our selues , are not able to thinke a good thought as of our selues . 2. Cornthi . 3. 5. Thus , the Spirit helpeth our infirmitie . Rom. 8. 26. The holy Ghost shall teach vs all things . Iohn 14. 26. Hee is the Spirit of trueth , and testifieth of Christ . Iohn 15. 26. This Spirit will guide vs into all trueth . Iohn 16. 13. Thus by the help and direction of God , Spirit , wee cannot but please God : And whereas wee cannot search into the deepe things of God , wee cannot of our selues know them or perceiue them ; yet the Spirit searcheth all things , yea , the deepe things of God ; The things of God knoweth no man but the Spirit of God , and the things of God are spiritually discerned . 1. Corinth . 2. 10 , 11 , 12 , 15 , 14. And thu● much of the Meanes ; and of the second point in the Text , viz. the Obiect , what God would haue vs prooue , viz. what is acceptable or well pleasing to him . And I conclude with the words of Saint Paul , I will not cease to pray for you , and to desire that yee might bee filled with the knowledge of Gods will , in all wisedome , and spirituall vnderstanding , that yee may walke worthy of the Lord vnto all pleasing . Coloss. 1. 9 , 10.

Here ends the second Sermon .

THE THIRD SERMON vpon this FIRST STEPPE . Prouing what is well-pleasing to the Lord , Ephes. 5. 10.

HAuing spoken hitherto of the second point , viz. the Obiect , I proceede to the handling of two other points , by me propounded , fitly and necessarily offering themselues to our consideration ; which are necessarily included in the Text , beeing a continued speech , and hauing relation to , and dependance on the 8. verse . The first , which is the third in order , concernes the persons , to whom this duetie belongs ; id est , those which are light in the Lord , and children of the light . The fourth & last point , is the continuance of this duty , in the word Walke , proouing what is acceptable to the Lord .

Concerning the persons ; Though it bee a dutie which all without exception ought to practise , and all should doe it , yet Saint Paul applies his speech only to the faithfull of Ephesus ; Such as were blessed with all spirituall blessings in Christ , who were predestinate , elected , adopted , & accepted in Christ , &c. Cha. 1. at large : Such as were dead in sins & trespasses but now are quickned in Christ ; Such as were farre off , but now are made neere by the blood of Christ ; Such as were strangers from God , without God in the world , but now are reconciled , and are made fellow citizens with the Saints , and of the houshold of God , &c. Chapt. 2. and so through euery Chapter speaking of the faithfull , and beleeuers , and particularly in this Chapter , Yee were once darkenesse , but now are light in the Lord , walke as children of the light . verse 8. proouing , &c. The persons then , are the regenerate , and such as are conuerted ; these must walke , proouing what is pleasing vnto God . And , First , greatest reason of all men haue these to seeke to please God ; considering what great things GOD hath done for them ; how he hath chosen them , adopted them , iustified , sanctified , and redeemed them ; how hee hath pulled them out of their naturall estate , to become spirituall ; how hee called them out of darknes into his marueilous light . All these , and the like , well considered , are so many motiues , to make them walke worthy of the Lord , vnto all pleasing . Thus the riches of Gods goodnesse leadeth them to repentance . Roman . 2. 4. if not , they shew themselues most vnthankefull to God or his great goodnesse , Walke therefore , proouing , &c.

Secondly ; The Vnregenerate , and impenitent cannot possibly please God in any one thing ; For their inward parts are very wickednesse ; but God hath no pleasure in wickednesse . Psal. 5. 4 , 9. Their heart is not right with God , therefore they doe but flatter , and lie , in all their best actions . Psal. 78. 34 , 35 , 36 , 37. Againe , they are out of Christ , and so it is impossible they should please God ; So Paul saith , They are without Christ , and without God in the world , hauing no hope . Ephes. 2. 12. Now none can please God , vnlesse hee bee in Christ ; The Regenerate onely are in Christ , as Paul saith . Romans 8. 1 , and 2. Corinth. 5. 17. Therefore they onely can please God . For that which is spoken of Christ himselfe , This is my beloued Sonne , in whom I am wel pleased . Matth. 3. 17. is truly verefied in all the members of Christ , being regenerate , that , though of themselues , and in themselues , they can doe nothing acceptable to God ; yet God beholding them in and through Christ , cannot but bee well pleasing with them ; ioyning the vse of all good Meanes on their part ; Walke yee therefore , proouing , &c.

Thirdly ; It is not onely right and meete , but also very necessary , that such as are regenerate , and borne anew , should leade their liues answerable , and walke in newnesse of life . It is meete , because GOD maketh vs good , wise , holy , sanctified , to this end , that wee should bring forth answerable fruits ; Wee are created in Christ Iesus vnto good 〈…〉 Ephes. 2. 10. And ●ee are redeemed to this end , to serue God in righteousnesse and helinesse . Luke 1 74 , 75. It is also necessary , because it cannot otherwise bee , but that euery one shall doe such things as are sutable to his new estate and condition . Vnumquodque operatur secundum suam formam : Euery thing worketh according to his owne forme ; as fire heateth ; The Sunne shineth , inlighteneth , quickeneth , because it hath receiued such power of God ; and so in all other things naturall ; so it is as impossible for a man truely regenerate , and made light in the Lord , not to shew his light in words , manners , and whole life , as it is impossible for the Sunne not to shine . Yee therefore who are light in the Lord , walke as children of the light , proouing what is acceptable to the Lord .

Fourthly ; Here is an Argument drawne from a comparison of their diuers estates , wherein they were , and now are , to mooue them to this duetie ; as if the Apostle had said , Your very calling from the estate of darkenesse , wherein you were before conuersion , vnto the state of light after conuersion , requires this at your hands , that your liues should bee congruent , and agreeable to your present condition wherein yee now are ; When ye were darkenesse , ye liued in darkenesse , and walked in darkenesse , not knowing what yee did , because darkenes had blinded your eyes . 1. Iohn 2. 11. And yee could not otherwise chuse ; but now the case is altered , yee are light in the Lord : The night is past , the day is at hand , you must therfore cast off the workes of darkenesse , and put on the armour of light , and walke honestly as in the day , &c. Rom. 13. 12 13. Walke therefore as children of the light , proouing , &c.

From hence , that the Apostle directs his speech vnto the faithfull , regenerate , and already conuerted , exciting and stirring them vp to this spirituall walking , both in proouing what is pleasing to God , and in shunning the vnfruitfull workes of darkenesse , I obserue these Doctrines .

Doct. 1 First , I gather from hence , That no man out of th' estate of regeneration and conuersion , can possibly so leade his life , as acceptable or wel-pleasing to God ; This Paul sheweth plainely , in vrging this duety vpon such as 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 experience , 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 ; ●●●●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 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 , & Co● . 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. For without the holy Citie are dogges , sorcerers , whoremongers , and whosoeuer loueth and maketh a lie . Reuel. 22. 15. Flesh and bloud ( that is , being vncleane , and vnregenerate ) cannot inherite the kingdome of God 1. Corinth. 15. 50. That which is borne of the flesh , is flesh ; except a man be borne again , hee cannot enter into the kingdome of GOD. Ioh. 3. 5 , 6. Thus in regard of our admission into Gods kingdome , this grace is most necessary ; for none but iustified , sanctified and purged from sinne , and made new creatures shall enter thither ; Therefore Saint Paul saith ; Wee are saued by the washing of regeneration , &c. that being iustified by his grace , wee should bee made heires according to the hope of eternall life . Titus 3. 5 , 6 , 7. The other end is , that being made new creatures in Christ , we should leade a new life , and bring foorth the fruits of the Spirit , to labour to know God truely , to beleeue in him , to trust in him , to loue him , to serue him , to keepe his Commandements , to doe all things to his glory , and the edification of the Church , and our own good , that so at length wee may bee brought by the way of good workes into the kingdome of heauen . That being deliuered out of the han●s of our enemies , ( viz. the world , flesh , sinne , and the deuill , ) wee might serue God in righteousnesse and holinesse all the daies of our life . Luke 1. This end Paul noteth ; Wee are regenerate in Christ Iesus vnto good workes , which God hath ordayned that wee should walke in them . Ephes. 2. 10. From all that hath been said concerning this grace of regeneration ; wee may obserue a threefold Argument to enforce vs to labour for it . 1. The excellencie of it , because it makes vs like vnto Christ , and the image of God by it is restored in vs . 2. The profit of it ; for by this wee may approoue our selues to be the children of God , that our sinnes are forgiuen vs , and that certaine is our saluation . 3. The necessitie of it ; for without this grace , wee cannot be saued , as hath beene prooued at large ; and all which reasons considered , haue forced mee to bee more large then vsually I am ; neither could I content my selfe to speake a little , it being one maine grace , belonging to saluation .

Doct. 2 Whereas the Apostle directs his speech to such as were already enlightened , and conuerted , willing them to walke , proouing what is Gods will : Hence I gather , that euery godly mans life , must bee a growing and increasing in grace and godlinesse , dayly renewing their repentance for sinnes past , and resoluing against sinne for time to come . Their faith must increase , their repentance must be renewed , their knowledge must abound , their hope more established , their loue more enlarged , and all holy dueties more and more practised , and so the will of God more and more sought out , discerned , known and approoued . The life of a Christian must not bee idle ; For Christ hath redeemed vs a peculiar people to himselfe , zealous of good workes . Titus 2. 14. that is , that wee should bee more and more studious of good workes ; Though wee are regenerate and borne againe , wee must not stand at a stay in Christianitie , but as new borne babes , desire the sincere milke of the Word , to grow thereby . 1. Pet. 2. 2. Wee must grow in grace , and goe forward in the knowledge of our Lord and Sauiour Iesus Christ . 2. Pet. 3. 18. To this purpose Saint Peter telleth vs , That we are a chosen generation , a royall Priesthood , an holy nation , a peculiar people , which in time past were not a people , but are now the people of God ; which had not obtained mercy , but now haue obtayned mercy ( and all to this end , not to liue idly , or as wee list ) but to shew forth the prayses of God , who hath called vs out of darkenesse , into his marucilous light . 1. Pet. 2. 9 , 10. according to this end , as the Text hath it , that once being darkenesse , and now made light in the Lord , we should walk as children of the light , proouing what is acceptable to the Lord .

Vse . This must teach vs all to examine our selues , whether wee haue increased in grace or not , which is the chiefest thing God lookes after , and without which wee cannot approoue our selues to bee children of light ; and if wee finde by examination , that wee are no better now than last yeere , or many yeeres agone , then wee must earnestly bewayle this sinne , and pray with the Apostles , Lord increase our faith ; and with the father of the possessed , Lord I beleeue , Lord helpe my vnbeleefe . And great reason is there of this growth in grace , because none but such shal enter in to the kingdome of heauen ; but contrariwise shall bee adiudged to perpetuall torments in hell , as is most plaine in the parable of the talents , that hee that gaines nothing , is damned . Matth. 25. Therefore , whosoeuer will approoue himselfe a true member of Christ , and of his Church , let him not bee at quiet till hee can find in himselfe that hee is bettered in regard of his soule , and increased in godlinesse . For all the building fitly framed together in Christ , groweth vnto an holy Temple in the Lord . Ephes. 2. 21.

Whereas the Apostle willeth those which are light in Doctr. 3 the Lord , to walke , proouing what is Gods will : Hence I gather , that the life of a Christian must be answerable to his profession and new condition ; as a man professes himselfe to bee light in the Lord , so hee must walke , that is , liue , as the child of light . This is an especiall note of a regenerate man , & the contrary , a marke of an hypocrite ; who professeth hee knoweth God , but by his workes denie him . Tit. 1. 16. The Apostle hauing reckoned vp many commendable vertues , and excellent graces in the Philippians , concludeth in this manner ; Forasmuch as all these things are in you , and you professe the Gospell , what remaineth ? Onely let your conuersation bee as it becommeth the Gospell of Christ . Philipp . 1. 27. as if hee should haue said , all is nothing worth , vnlesse your conuersation bee correspondent , and sutable to your profession ; So in the Text , wheras you are enlightned , you must not thinke to liue as you list , but your conuersation must shew what you are , Walke therefore proouing , &c. This must not bee an outward ciuill life onely , which may bee in a Heathen , and wicked man , such as was the life of the Scribes and Pharises ; but a religious life , that bringeth foorth the fruits of godlinesse , and performeth the dueties of piety and religion .

Vse . This maketh against all such as bragge of their profession , knowledge , vnderstanding , and the like ; and yet their liues doe abound with all manner of wickednesse ; Their vnderstandings in some sort are enlightned , their iudgements are informed , and yet their liues and conuersations no whit reformed , but swarming with all manner of vice , as drunkennesse , whoredome , adultery , fornication , vncleannesse , pride , couetousnesse , swearing , lying , theft , murther , cruelty , oppression , malice , hypocrisie , and the like ; Hee that liues in these , or but in any one of these , hath small cause , or none at all , to boast of his profession ; yea further , bee it so that the world seeth not these in him , yet his life may bee most wicked , by liuing in secret sinnes , which who so doth , cannot bee said to leade his life according to his profession . Aboue all things therefore looke wee to our liues , both toward God and men , in publique and secret : The grace in the heart , will appeare in the actions of the life ; and where a good life is not , the heart cannot bee good ; and againe , in stead of walking and liuing in grace , such lewd liuers walke in sinne , because they liue in sinne . Coloss. 3. 7.

Lastly ; From the persons here exhorted , wee must bee admonished , to take heede of a common sinne of this age , namely decay of grace ; wheras a growth should appeare by our liues , wee grow worse and worse , many were better , and had more knowledge , zeale , loue , ioy , deuotion , and the like , many yeeres agoe , than now ; which is a fearefull case ; The Lord had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely , much hath God against a great number in these dayes , where iniquitie abounds , and the loue of many waxeth cold . Mat. 24. 12. Wee are lights , our light must shine before others . Matt. 5. 16. But it is a great signe of a great blemish in vs , and that light is going out , when the graces of God decay in vs : This is one maine cause , why Paul stirreth vp the Ephesians , already conuerted , to walke thus and thus , namely , to put them in minde to keepe and preserue the former graces committed vnto them , and not to suffer them to decay . In a word , this exhortation to walke as children of light , condemneth the customary walking in darkenesse , darkenes I say , of ignorance , blindnesse , errrour , and of grosse sinnes , going on still in wickednesse , and not knowing what they doe , because darkenesse hath blinded their eyes . 1. Iohn 2. Hauing their vnderstanding darkened , through their ignorance , because of blindnesse of their heart . Ephes. 4. 18. Therefore , as Paul saith , The night is farre spent , the day is at hand , let vs therefore cast off the workes of darkenesse , and let vs put on the armour of light . Rom. 13. 12.

Doct. 4 If this bee a property of a childe of light , one that is regenerated , to walke proouing what is pleasing to God , then , To liue in a course displeasing to God , is a manifest signe of an vnregenerate man , and one that is yet in darkenesse . This Saint Paul confirmeth , setting it as a brand vpon the wicked , They please not God , and are contrary vnto all men . 1. Thess. 2. 15.

Vse . This teacheth , As to put a difference betweene the wicked and the godly , the children of darkenesse , and children of light ; So to take heede and beware of all sinne whatsoeuer , whereby we doe displease God , and not to harbour any one sinne in vs ; For it is sinne which displeaseth God , as Dauid saith , Thou art not a God that hast pleasure in wickednesse , neither shall euill dwell with thee ; thou hatest all workers of iniquitie . Psalm . 5. 4 , 5. for such as displease God , shall haue the displeasure of God , both in soule and body , here and hereafter . And thus much be said of the third point , concerning the persons to whom Paul speaketh , viz. Children of light , walke , proouing what is acceptable or well-pleasing to the Lord .

The fourth and last point in this first Steppe , is the continuance of it ; as the words haue relation to the word Walke , in 8. Verse . Walke , proouing what is acceptable to the Lord ; By walking , as I haue shewed at large in the beginning , is meant , liuing ; a speech borrowed from trauellers , signifying to liue , or to hold on a course of life , to leade our liues thus and thus , either in the generall duties of Christianity ; or in some particular calling . Thus , this word Walke , is taken either in good sence , or bad . In good sence ; as 2 Cor. 5. 7. We walke by saith ; is all one with Gal. 3. 11. The iust shall liue by faith . In a bad sence ; as the Colossians are said to walke in sinnes , that is , to liue in sinne ; In which yee also walked sometime , when yee liued in them , Colos. 3. 7. Many are the places , to prooue this truth , Gal. 5. 16. Walke in the spirit , that is , Order your liues according to the direction & motion of Gods spirit . So Gal. 5. 25. If wee liue in the spirit , let vs walke in the spirit ; where liuing and walking are ioyned together ; shewing , that the spirit is not an idle spirit in any , but it will manifest it selfe in a well-ordered conuersation . Againe , that which Paul calleth , Walking after the flesh , Rom. 8. 1. hee calleth , liuing after the flesh , verse 13. This being more then plaine , sundry Doctrines are hence to be gathered .

Doctr. 1 First . That being conuerted , the whole course of our liues must be a study and endeauour to search , know , approue and practise the will of God , proouing what is pleasing to the Lord ; for so the word , Walke , includes the whole life of man , especially after conuersion ; agreeable to that of Zachary , We must serue God in righteousnesse , and holinesse , before him , all the dayes of our liues , Luke 1. 74. 75. Thus did Dauid ; Hee turned not aside from any thing that God commanded him all the daies of his life , &c. 1 King . 5. 15. This was the accustomed practise of good King Hezek●ah , that made him appeale to God with a cleare conscience ; saying , I haue walked before thee O Lord in truth , and with a perfect heart ; and I haue done that which is good in thy sight , 2 King . 20. 3. not speaking in the present tense , or future tense , but in time past , saying , I haue liued thus and thus , through the whole course of my life , to this time of my death . And thus did Zacharias and Elizabeth , Luke 1. All which must bee vnderstood of their vpright endeauour , and purpose of heart so to liue , and not of perfection of life .

Vse 1 Here then is a true Rule , whereby to try our Conuersion ; Art thou conuerted ? then thou hast a full purpose of heart not to sinne , but all thy studie , endeauour , ioy ▪ and delight , will be , ( in the whole man , in all thy thoughts , words , & workes , ) to doe onely that which may please God . Art thou conuerted ? Art thou freed from sin , and become seruant to God ? Then thou hast thy fruit vnto holinesse , and the end euerlasting life , Rom. 6. 22. But on the contrary ; if thy life be wicked , and conuersation disordered , boast not of thy conuersion , yea , though thou liuest but in one sinne , and purpose so to doe ; thou mayst bee dead in sinne , but not dead to sinne ; For a conuerted sinner , dead to sinne , cannot liue any longer therin , Rom. 6. 2. Hee can neither indure sinne in himselfe , nor others .

Vse 2 Must our whole life bee such as may please God ? This then condemnes all such as liues vitiously all their life time , spending all their time in sinne , pleasure , and vanity , neuer regarding to please God , but wholly taking pleasure in vnrighteousnesse , in stead of spending their time in the seruice and feare of God , they wholly mispend it to the worship and seruice of the Diuell ; Oh how can such men approoue their conuersion ? yea rather , they giue euident proofe and testimony , of their owne damnation , without speedy repentance ; for the childe of God truely conuerted , walketh ; i. e. liueth so , as vsing all good meanes to please God ; not in some part , but in the whole course of his life .

Vse 5 This condemnes the practise of all such , as deferre doing of good , putting it from time to time , from youth to middle-age , from middle-age to old-age , from old-age , to death ; Thus being deluded by the cunnin● and subtilty of the Diuell , perswade themselues that there is no such neede to beginne so soone to walke in Gods waies , liuing by faith , in repentance and new obedience , but it is enough for them to enter into that path at the houre of death , and not in the course of their life ; They thinke if they can say , Lord haue mercy on mee , at the last gaspe , they shall goe to heauen ; whereas it hath beene prooued that a man may dye with those words in his mouth , and yet goe to hell , if he haue not in his life done Gods will , Math. 7. 22. Let no man plead here the example of the Theefe , who repented at last ; it was extraordinary ; and it was one , that none should despaire ; it was but one , that none should presume ; and though it be true , repentance is neuer too late , yet late repentance is seldome true ; God promiseth forgiuenesse to repenting sinners , but we finde not in all the booke of God , that he hath promised repentance to euery sinner to repent when he list ; wee must not thinke to die the death of the righteous , vnlesse we liue the life of the righteous ; God hath giuen vs our life as a space to repent in , Reuel. 2. 21. that the whole course of our life might be spent to his glory , and not to post it off to death ; againe , wee haue no warrant , that God will giue vs grace at death .

Vse 4 This must teach vs aboue all things , to looke that our liues bee sutable to the Gospell , and answerable to Gods will reuealed therein ; So shall we be sure they shall be well-pleasing to God . Onely then let your conuersation be as it becommeth the Gospell of Christ , Philip. 1. 27. Let vs in our whole life , bring foorth fruits meete for repentance , Math. 3. i. e. workes of mercy , charity , piety . Let vs liue godly , righteously , and soberly in this present world , Tit. 2. 12. godly , in regard of God ; righteously , in regard of others ; soberly , in regard of our selues . In a word : Let vs passe the whole time of our soiourning here , in feare , 1 Pet. 1. 17. Thus wee shall approoue our conuersion , and walke so as pleasing God .

Doct. 2 Hence I gather the Doctrine of constancy and perse uerance in knowing and doing the will of GOD , and what is pleasing to him ; for so much the word Walke , imports , ; and the exhortation of the Apostle to the conuerted Ephesians , is to no other end , but to teach them and vs , that it is not sufficient to begin to know Gods will , and make some good proceedings , but to labour to hold on their whole course of their lise , in doing Gods will , to hold out constant vnto the end , and in the end , working out their owne saluation with feare and trembling , Philip. 2. 12. This perseuerance is the onely thing which obtaines the Crowne ; and the want of it procures the curse of God ; both in this life , at the end of this life , and after this life , as will appeare by these places of holy Scripture . He that shal endure vnto the end , shall be saued , Math. 24. 13. God will render to euery man according to his workes ; eternall life to those that by patient continuance in well-doing , seeke for glory ; &c. Rom. 2. 6. 7. Be thou faithfull vnto the death , and I will giue thee a crowne of life , Reuel . 2. 10. and many such like places ; shewing , that life eternall , and saluation , belongs to none , but those that walke , that is , liue in a constant course of well-doing , with perseuerance and continuance in doing what is pleasing to God . On the contrary , it is written ; Cursed is euery one that continueth not in all things , written in the booke of the law to doe them , Gal. 3. 10. if a man could doe the law , if he could doe all things in the law , yet if he did not continue in so doing , by the sentence of the law , hee is accursed . This the Apostle knew well , and therefore though these Ephesians were already conuerted , and attained to great knowledge of God , yet still hee stirreth them vp to constancy and perseuerance , saying , Wake — proouing what is pleasing to God .

Vse . Labour then aboue all things for this grace of perseuerance ; hast thou entred into the profession of religion , of Christ , and of his Gospell ? hast thou made good beginnings , and shewed thy selfe in some measure sound and sincere in obeying Gods will ? Goe on then , in the name of God , be constant ; be stedf●st , & vnmooueable , alwaies ab●●●●ing in the worke of the Lord , 1 Cor. 15. 58. As yee haue ●●●aies obeyed , so make an end of your owne saluation , Philip. 2. 12. Finish your sanctification in the feare of God , 2 Cor. 7. 1. Oh remember , that there is no pleasing of God , nor hope of glory in the life to come without perseuerance in obeying Gods will ; therefore Saint Paul ioynes both together , saying , Walke-proouing what is pleasing to God . There is no way to please G●d , but by faith . Without 〈◊〉〈◊〉 imp●ssible to pl●ase ●od . H●b . 11. 6. but it is not the beginnings of faith , but the soundnesse , appearing in pers●●●rance ●n the faith ; If then thou wouldest know certainly , that God is reconciled vnto thee ; that Christ died for thee ; that thy sinnes are forgiuen thee ; and that thou shalt appeare blamelesse before God at the latter day ; then labour for perseuerance . Marke what Saint Paul saith most notably for this purpose . You that a ere sometimes alienated , and enemies in your mindes , by wicked workes , yet now Christ hath reconciled ; in the body of his flesh through death , to present you holy and vnblameable , and vnreprooueable in his sight , if ye continue in the faith grounded , and setled , and bee not mooued away from the hope of the Gospell , &c. Colos. 1. 21. 22. 23. Loe here , the maine thing of all , that shall be crowned ; is perseuerance in the faith ; Be therefore constant , be stedfast in the faith , 1 Pet. 5. 9. Watch ye , stand fast in the faith , 1 Cor. 16. 15. Beware , lest being led away with the error of the wicked , yee fall from your owne stedfastnesse . 2. Pet. 3. 17. Thus if yee continue vnto the end , yee shall in the end , receiue the end of your faith , euen the saluation of your soules . 1. Pet. 1. 9.

Vse 2 If this bee a true property of a childe of light , to perseuere , this then condemneth all such as haue made good beginnings of an holy profession , and giuen great hopes , & made great shews of godlinesse , and yet haue reuolted , and started aside , and returned to their former vomit , and wallowed in the mire of their former sinnes ; neglecting , or altogether giuing ouer that good course , in which sometime they seemed to bee deuout ; They had wont to bee very forward in hearing the word , but now little or no whit regarding it ; They vsed to pray often with their families , but now all is forgotten , and layd aside ; They had wont to bee bountifull , and liberall to the poore , doing good to all , specially to the houshold of faith , but now their loue is waxen cold , not a good worke comes from them ; It hath beene meate and drinke vnto them , to doe Gods will in some measure , but now they count it too much precisenesse and nicenesse , to bee occupied about the exercises of religion ; The time was when with the Galathians , they would haue pluckt out their owne eyes to doe Paul good , but now , with the Church of Ephesus , they haue lost their first loue , both to God , his Ministers , his Word , and to their brethren ; They hold with Paul , as Demas , for a time , and afterwards fall to imbracing this present euill world . Thus they begin in the spirit , but end in the flesh , they giue euident testimenie that they are children of darkenesse , whereas they should walke , that is , continue and perseuere in proouing what is pleasing to God .

Vse 3 Let this stirre vs vp to be earnest suiters , by prayer , to Almighty God , for this excellent grace of perseuerance ; for , God knowes , it is not in our power to stand on minute , without the assisting grace of God ; it is God who giueth grace , by which grace wee are made both willing and able , both to doe , and to perseuere in well-doing ; Therefore Paul exhorting the Philippians to perseuerance , Worke out your owne saluation , with feare and trembling . Phil. 2. 12. presently hee addeth , verse 13. for it is God , which worketh in you both the will and deede . God onely is both willing and able to make vs perseuere ; without him wee can d ee nothing . Iohn 15. 5. It is hee that begins a good worke in vs , and will performe or finish the same vntill the day of Iesus Christ . Philipp . 1. 6. Such is the constant immutabilitie of God , who maketh an end of euery good worke which hee beginneth ; now GOD worketh not onely an holy will and desire to perseuere , but a reall and constant persisting in grace to the end ; and howsoeuer a man may not feele at all times this reall continuance , yet GOD accepts the will and desire to perseuere ; pray therefore to God both for will and deed ; as , Epaphras alwayes laboured feruently in prayers , for the Colossians , that they might stand perfect , and complete in all the will of God . Coloss. 4. 12.

Vse . 4 Lastly ; This puts vs in minde of a former duetie , which can neuer bee vrged enough , namely , not to stand at a stay in Christianitie , or to goe backeward , but to goe on , and make good progresse ; not to bee weary in well-doing ; not to know , vnderstand , discourse of , commend , and like of what is pleasing to God , but to practise it , not to bee talkers , but Walkers in such a course as may best please God : as the Text saith , Walke , prouing what is pleasing to God : But of this I haue spoken at large . Onely , I will answere a question or two , and so conclude .

Quest. 1 To what purpose is this , and the like exhortations , to those which are the children of light , and light in the Lord , who cannot chuse but so walke ? as the Sunne cannot chuse but shine , and the fire cannot but heat ; it may seeme these exhortations are needlesse and superfluous .

Answ. 1 First , I answere with Saint Augustine , that these exhortations are not vaine , but by these ( by Gods ordinance ) the grace of God is promoted , and more and more stirred vp in vs , increased , and preserued ; as by the preaching of the Gospel , faith is stirred vp in the hearts of the Elect , and by the same preaching , this faith being thus excited , is promoted , inlarged , and increased .

Answ. 2 Secondly ; This Apostolical exhortation is not vaine , because it is God who speaketh by his Apostle , and other Ministers , to teach men , that howsoeuer it bee true , that such as are the children of light , cannot but so walke , yet hee would haue vs to vse the meanes ; as to heare God speaking by his Ministers , and so to suffer the words of exhortation .

Answ. 3 Thirdly , I answere ; Thogh wee are light in the Lord , yet not perfect light ; wee haue onely the first fruits of the Spirit , and much darkenesse remaines in vs , by reason whereof , we are many times stirred vp to doe the workes of darkenesse ; therefore for that darkenesse that remaines in vs , these exhortations are needfull .

Answ. 4 Fourthly ; So long as wee liue in this world , we are mutable , in constant , and changeable ; and therefore this exhortation is needfull , that we may abide and continue in the light , not vnfitly or superfluously then doth the Apostle exhort here , saying , Walke as children of the light , proouing what is pleasing to the Lord .

Quest. 2 Whether may wee seeke to please men ? because the Text saith , Wee must prooue what is pleasing to God ? And Paul seemes to bee contrary vnto himselfe . For , Galath. 1. 10. hee saith , Doe I seeke to please men ? for if I yet pleased men I should not bee the seruant of Christ ; and yet hee saith , 1. Cor. 10. 33. I please all men in all things .

Answ. I answere . In the place alleadged , Galat. 1. 10. hee meaneth if he should make it the scope of his ministery , to frame his doctrine and speech so , as to please the affections and humors of men , more then to seeke Gods glory and please him , then hee should not bee Christs seruant ; But yet , in that which is good , and for the good of men ; wee may and must please men . So Paul meaneth in the place alleadged , 1. Corinth. 10. 33. I please all men , in all things , not seeking mine owne profit , but the profit of many , that they may be saued ; And as Paul saith excellently else-where , Rom. 15. 2. Let euery one of vs please his neighbour , for his good , to edisication .

And thus much of the First Steppe .

THE SECOND STEPPE , and fourth SERMON . Text. And haue no followship with the vnfruitfull workes of darknesse , but reprooue them rather . Ephes. 5. 11.

HItherto I haue spoken of the First Steppe of the Christian mans Walke : Now in order out of these words , I obserue the Second , and Third Steppes . The first , in these words , And haue no fellowship with the vnfruitfull workes of darknesse : The other in these , But reprooue them rather . To speake of the first , wee must not sleightly passe ouer this word ( And. ) Which word shewes the connexion of this Verse with the former ; The Apostle hauing in the former wordes exhorted , to prooue what is pleasing to God , in this Verse doth presently dehort vs from hauing fellowship with sinne ; ioyning both together as inseparable ; for , as hee that will please God , must not liue in sinne ; so , hee that communicates with sinne , and sinners , cannot please GOD. Therefore , ( as if the Apostle should say ) as I would haue you spend your whole life in proouing what is Gods will , so I would haue you abstaine from sinne , and not onely your personall sinnes , but to haue a speciall care , that you partake not with other men in their sinnes ; nor bee accessary vnto them ; for if yee doe , you cannot in any case doe that which is acceptable or well-pleasing to God .

Hence by the way I obserue Obser . thus much ; That , liuing in sinne , and pleasing of God , cannot stand together ; Sinne is the onely cause of displeasing of God ; and wee cannot serue two masters ; wee cannot serue God & Mammon ; wee cannot serue God and the World , God and the Flesh , God and the Deuill , God and Sinne : If we obey sin , taking our delight therein , making a sport of sinne . making it ou● pleasure , wee are seruants or sinne , and not of God , wee doe the will of the Deuill , and not of GOD. Know yee not , ( saith the Apostle ) that to whom yee yeeld your selues seruants to obey , his seruants yee are , to whom yee obey , whether of sinne vnto death , or of obedience vnto righteousnesse ? Rom. 6. 16. Notable for this purpose is that of the Apostle else-where . 2. Cor. 6. 14 , 15 , 16 , 17. Bee not vnequally yoked together with vnbeleeuers ; for what fellowship hath righteousnesse with vnrighteousnes ? and what communion hath light with darkenesse ? or what concord hath Christ with Belial ? or what part hath a beleeuer with an infidel ? and what agreement hath the Temple of God with idoles ? &c. Wherefore , come out from among them , and bee yee separate , saith the Lord , and touch no vncleane thing , &c. according to our Text , Prcoue what is pleasing to God , and haue no fellowship with the vnfruitfull workes of darknesse : for it is impossible both should stand together . This Saint Iohn affirmeth , saying , If wee say , that wee haue fellowship with God and walke in darknesse , wee lie , and doe not the trueth . 1. Iohn 1. 6. whence it is most plaine , that such as haue fellowship with the workes of darknesse , practising them , liuing in them , and running headlong into them , with out feare , or conscience , ( for so much is meant by walking in darkenesse ) such I say , cannot in any case haue any fellowship with God , nor approoue themselues the children of light ; Saint Paul againe to this purpose thus speaketh ; I would not , that yee ( speaking to the faithfull of Corinth ) should haue fellowship with deuils . Yee cannot drinke the cup of the Lord , and the cup of deuils , yee cannot be partakers of the Lords Table , and the table of deuils . 1. Cor. 10. 20 , 21. So long as we are the seruants of sinne , we are free from righteousnesse ; but being made free from sinne , wee become seruants to God , &c. Rom. 6. 20 , 22. All which confirmeth the truth of this doctrine ; That liuing in sinne , and pleasing of God , cannot stand together , no more than light and darknesse can agree together .

Vse . This teacheth vs to renounce all sinne whatsoeuer ; to cast off the workes of darkenesse . Rom. 13. 12. to repent of all sinne , to make conscience of euery sin , to shun all the occasions of sin , to hate , abhorre , detest , especially to leaue and forsake euery sinne , and not to haue the least societie or communion with sinne ; nor to liue in any one knowne sinne ; for wee see here that any one worke of darknesse wil hinder vs from proouing what is pleasing to God ; Wee must resemble our heauenly Father in this point ; wee professe him to bee our Father , and to haue communion with him ; yea , as Saint Iohn saith , Truely our fellowship ( speaking of the faithfull ) is with the Father , and with his Sonne Iesus Christ . 1. Iohn 1. 3. But God is light , and in him is no darknes at all . Ver. 5. Euen so we , who are light in the Lord , and children of the light , should walke in the light , as he is in the light , that we may haue fellowship with God and his children . Vers. 7. Wee must purge and purifie our selues , euen as God is pure . ( in qualitie , not equalitie . ) 1. Iohn 3. 3. that there may bee no darkenesse in vs at all , no one sinne remaining in vs in regard of dominion ; It is the nature and propertie of light , to expell darkenesse ; So should wee which are made light in the Lord , labour to abandon all and euery sinne ; and not to giue willingly the least occasion of scandall , but to abstaine from the very appearance of euill . 1. Thessal. 5. 22. Hee that loueth his brother , abideth in the light , and there is no occasion of stumbling in him . 1. Ioh. 2. 10. Thus if we wil approue our selues to bee light in the Lord , we must walk as children of the light , and haue no fellowship with the vnfruitfull workes of darkenesse . Thus much of the Connexion of the words , from the word , And. ]

Haue no fellowship with the vnfruitfull workes of darknesse . ] These words hauing relation to the 8. Verse , containe in them the Second Steppe of the Christian mans walke ; alluding to a second propertie of the Sunne . As the Sunne shineth vpon all things , good and bad , euen the most filthy things , neither can it bee otherwise ; yet is not infectedwith , nor partaker-of any impuritie in those things ; So , we who are children of light , cannot chuse but liue amongst wicked men in this world , ( for if wee looke to haue it otherwise , wee must goe out of this world . 1. Corinth . 5. 10. ) yet we must not communicate with the wicked mens workes , nor bee infected with their sinnes ; In some sort , in some case wee may , yea , we shall , doe what wee can , communicate with wicked men themselues , who are darknesse ; but in no case must wee haue fellowship with their sinnes , and sinfull actions , being vnfruitfull workes of darknes : according to the former speech of the Apostle , Vers. 7. Be not therefore partakers with them ; meaning , with the children of disobedience in the sinnes aforenamed , for which things sake , the wrath of God commeth vpon them , verse 6. But as it is , Reuel. 18. 4. Come out of her , my people , that yee bee not partakers of her sinnes , and that yet receiue not of her plagues .

In the words , I obserue two points . 1. A Dehortation . 2. The reasons of the Dehortation . The Dehortation in these words ; Haue no fellowship with 〈◊〉 ; that is , do● not commu●●●ate with sinne , and sinfull a●tions of these times , which wee shall see to bee in others . The Reasons are two . 1. Because all sinnes are vnfruitfull . 2. Because they are all workes of darkenesse . Haue therefore no fellowship with these vnfruitfull workes of darkenesse . First , of the Dehortation .

Haue no fellowship . ] The Greeke word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , N● 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 th●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 reck●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 , lon●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 bees● 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 ●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. 50● 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 alluring others vnto sinne . This is made a note of a wicked man , Sinners doe entice &c. at large , Prou. 1. from 10. to 15. This appeareth notably in the description of the Harlot , Prou. 7. through the whole Chapter ; where wee may see , how the Whore , in the attyre of an Harlot , and subtilty of heart , in the twilight , in the euening , in a blacke and darke night , met among the simple ones , a Youth voide of vnderstanding ; So she caught him and kissed him , and with an impudent face , said vnto him ( inticing him as there followeth ) I haue done thus and thus , and I haue this and that at home , my bed is brauely bedeckt , my husband is from home ; come , let vs take our fill of loue till morning , let vs solace our selues with loues , from the 6. Verse , to the 21. Now marke what followes ; With much faire speech , shee caused him to yeeld , with the flatterings of her lips she forced him , Verse 21. thus by inticing him , she prouoked him to sinne ; And this is a common sinne at this day , in all such as delight in Whoorish company , and drunken fellowship , if they cannot compell them to sinne , they will by one meanes or other , allure and intise them to sinne ; It is the brand which Salomon setteth vpon the wicked ; A violent man entifeth his neighbour , and leadeth him into the way that is not good , Prou. 16. 29. And this bee said of the first way of hauing fellowship with others in sinne , viz. by prouocation .

Vse . Teaching all those that haue bin guilty in any of these waies , to repent , to bewaile their miserable and wretched estate hereby , as being in it selfe accursed of God , and to resolue fully to leaue and forsake such vngodly courses , lest the wrath of God smoake against such people , and there be none to quench it ; for certainely , for such things sake the wrath of God commeth vpon such . Againe , this must teach all to hate these courses ; and instead of prouoking to euill , to draw on others vnto good , according to our seuerall places and callings , and charges committed to vs ; as Magistrates their Subiects , Ministers their People , Parents their Children , Masters their Seruants , one neighbour another ; to labour with them , by exhortation , by perswasion , to intice them , to vrge them vnto good duties , as Paul saith . Let vs hold fast the profession of our faith without wauering , and let vs consider one another , to prouoke vnto loue , and all other good workes , Heb. 10. 23. 24. The neglect of this , is the cause why sinne doth so much abound , and grow so rise .

Secondly , a man may haue fellowship with others in sin , by consent ; as if a man seeth and knoweth another to commit a sinne actually , and yet hee himselfe doth not commit it in his owne person , yet because hee consenteth to the doing of it , hee is guilty , and becomes accessary vnto the other in this sin . And this is another note of a wicked man , who knowing the iudgement of God ( that they which doe commit such things , are worthy of death ) not onely doe the same , but take pleasure and consent with them that doe them , Rom. 1. 32. So God reprooueth the wicked ; When thou sawest a theefe , thou consentedst vnto him , &c. Psal. 50. 18. This consenting to finne , is nothing else but an approbation , or allowing of sinne , without either contradicting the sinner , or any griefe or sorrow for the sinne . Saint Paul complaines of the Corinthians for this , and checks them , that they were puffed vp , and had not rather mourned for the fact of the incestuous man , 1 Cor. 5. 1. 2. This consent is either 1. Secret , 2. Open. Secret in the heart and mind ; Open either in word or deed ; and whosoeuer consenteth but in heart , becommeth accessary to the sinne , much more when he doth it openly in word , or deed , or both . Thus the Iewes consented vnto the death of Christ , saying , Let him be crucified , Math. 27. 22. 23. So whereas , Ioab slew Abner , smiting him vnder the fift ribbe , that hee died , 2 Sam. 3. 27. Yet Abishai , Ioabs brother , is said also to stay Abner , Verse 30. which must be meant in regard of consenting with Ioab concerning his death . So Saul was consenting to the death of Steuen , partly in word , partly in deed , in stoning of Steuen . And Saul consented vnto his death , Acts 8. 1. that is , hee did approoue and allow of his death ; and thus all these had fellowship with workes of darkenesse .

Vse . Take heede then , how any doe giue their consent vnto any wickednesse , thinking they may very well excuse themselues , because they did not personally commit the sinne ; wee see that the very consent , makes guilty , As vngodly talke drawes a man into sinne , so vngodly silence holds a man in sinne ; and God complaineth of the wicked , that saw the theefe , and consented with him , Psal . 50. Let vs therefore take vp the counsell of Salomon , My Sonne , if sinners entise , Consent thou not , &c. at large , Prou. 1. 10. &c. Consent not , either with sinners , or their sinnes ; if thou doest , remember the iudgement of God , and his wrath hangs ouer thy head , and thou must looke for eternall death , Rom. 1. 32. Our consent must be only in good things , and with good men ; as Paul saith , I consent vnto the Law of God that it is good , Rom. 7. and if at any time we are ouertaken in any sinne , wee must say , as Paul , That which I doe , I allow not . Rom. 7. 15. our consent and approbation must be onely of things more excellent , Philip. 1. 10.

Thirdly , a man may bee accessary to other mens sins , by giuing euill counsell . Thus was Herodias mother accessary to the murthering of Iohn , though Herod beheaded him : for Herodias being before instructed of her mother , said : Giue mee here Iohn Baptists head in a charger , Math 14. 3. to 11. Thus bad counsell was a meanes of his death . Thus was Ionadab accessarie to the incestuous rape of Ammon ; Ammon indeed lay with his own sister , hee personally committed the sinne , for he forced her ; and when hee had committed the fact , hee hated her more than before he loued her ; but all this was by the euill counsaile of that wicked and subtill man Ionadab , who counsailed him to faine himselfe sicke , and when Dauid his Father should come to see him , Ammon should desire of the King , that Tamar his sister should dresse him meate , that so by that , his lust might be fulfilled : The King granting his desire , Ammon tooke his opportunity , forced her , and lay with her ; at large , 2 Sam. 13. This giting of bad counsell , is when one man perswadeth another vnto sinne ; and it is a great cause of much euill in the world ; By this came the fall of our first Parents , for Sathan perswaded Eue , and Eue her husband , Gen. 3. 4. 6. And thus by this bad counsell , were the high Priests and Rulers accessary to the crucisying of Christ , because they perswaded the people to aske Barrabas ( a murtherer and a robber , Acts 3. 14. Iohn 18. 40. ) and to destroy Iesus , 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 sa●ou●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 keep● 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 set watchmen vpon thy walles , O Ierusalem , which shall neuer hold their peace day nor night ; Yee that make mention of the Lord , keepe not silence . Esay 62. 6. But I onely name this , as hauing occasion to speake more largely of it afterward .

Secondly ; This fellowship and communion with sinnes of others , after the sin is committed , is , by smoothing vp men in their sinnes ; backing them , and incouraging them in their sinnes ; and this is done , first , by defending , and iustifying them in their sinne ; Secondly , by extenuating their sinne , and making it lesse than it is ; Thirdly , by excusing their sinne . All these wayes are common , whereby men communicate with the sinnes of others ; For , what sinne so vile and odious , but hath some backe friend to maintaine it ? what person so vile , but hath some patron to defend him ? yea , what wickednes or villanie can a man now a-dayes commit , but hee shall haue some or other to countenance it ? either to iustifie the partie that doth it , soothing him and applauding him in his villanie , making him beleeue there is no such danger in it , as men account of it ; or else they will make them beleeue that the sinne is not so great as Ministers teach it is , or else they will make it no sinne at all ; This is the common sinne of this age , and the occasion of many sinnes , and foule impieties in the world , to soothe vp others in their sinnes and wickednesse ; Thus the deuill soothed vp our first parents , making them beleeue , that they should not die , though they eate of the forbidden fruit . Gen. 3. It was the prophanenesse of the wicked prophets , whom God neuer sent , They say still vnto them that despise God . The Lord hath said , yee shall haue peace , and they say vnto euery one that walketh after the imagination of his owne heart , No euill shall come vpon you . Ierem. 23. 17. Thus is drunkennesse maintained , vnder the terme of good fellowship ; fornication is but a veniall sinne , they say , and a tricke of youth ; couetousnes is but good husbandrie to prouide for him and his ; diuers weights and false ballance , are counted but lawfull gaine ; no conscience made of swearing , it 's a matter of nothing ; and the like : Whereas the Apostle telleth vs plainely , that for these things sake , the wrath of God commeth vpon the children of disobedience . Ephes. 5. 6. But this the wicked beleeue not ; and therefore they make but a mocke of it , and sooth vp themselues and others in these and the like sinnes , mocking and scoffing with those wicked ones , saying , Where is the promise of his comming ? 2. Pet. 3. 4. Therefore , they make a couenant with hell and death , perswading themselues , that the ouerflowing scourge shall neuer come neere them . Esay 28. 15. This is to flatter our selues and others in sinne .

Vse . Take heede then how any doe soothe vp any in their wicked courses , or iustifie any in their wicked courses , or iustifie any in their wickednes ; for it maketh a man not only accessary to their sinnes , as hath been shewed , but also accursed ; Hee that iustifieth the wicked , and hee that condemneth the iust , euen they both are abomination to the Lord . Prou. 17. 15. Hee that saith vnto the wicked , Thou art righteous , him shall the people curse ; nations shall abhorre him . Prou. 24. 24. The Lord himselfe will not iustifie a wicked man . Exod. 23. 7. Woe then to him that iustifieth the wicked , &c. Esay 5. 22 , 23. Woe vnto them that call euill good , and good euil ; that put darkenesse for light and light for darkenesse ; that put bitter for sweete , and sweete for bitter . Esay 5. 20.

Thirdly ; Men are accessary to other mens sinnes , after the sinne committed , by Conniuence , winking at sinne ; either by seeing , and not seeing ; or else , by seeing , and not correcting : Thus was Eli accessary vnto his sonnes wickednesse ; The sonnes of Eli , were the sonnes of Belial ( all for the belly ; for so , when Eli thought Hannah had been drunken , when she prayed to the Lord , she answered him , Count not thine handmayd for a daughter of Belial , 1. Sam. 1. 13 , 14 , 25 , 16. ) The sonnes of Eli knew not the Lord ; They abused the sacrifice and offering which God commaunded in his habitation ; The sinne of the yong men was very great before the Lord ; for men abhorred the offering of the Lord ; They lay with the women assembled at the doore of the tabernacle of the congregation : These were their sins ; But how did old Eli behaue himselfe when he heard of it ? Hee said vnto them , why doe yee such things ? for I heare of your euill dealings , by all this people ; Nay my sonnes , for it is no good report that I heare : yee make the Lords people to transgresse . 1. Sam. 2. at large . But was not this well done in Eli , thus to reprooue his sonnes ? Indeed the wordes were good in themselues ; but his reproofe was weake , cold , and partiall ; hee honoured his sonnes aboue God . 1. Sam. 2. 29. God threatned him and his sonnes in the verses following . And hee iudged the house of Eli for euer , for the iniquity which hee knew , because his sonnes made themselues vile , and hee restrained them not . 1. Sam. 3. 13. Here was the sinne of Conniuence ; he saw and knew their sinnes , but did not correct them , he did not frowne on them , he did not curbe them , and vse his fatherly authority to reclaime them , and to restraine them from their wickednesse , but in a weake , partiall , and silly manner , said , Nay my sonnes , it is no good report I heare , &c. Wherefore according to the word of the Lord , It came to passe , that his two sons , Hophni & Phinehas were slaine , and old Eli their father fell downe from a seat backward , and his necke brake , and hee died . 1. Sam. 4. 11 , 18.

Vse . O let this fearefull example admonish and forewarne all men to take heede , how they doe winke at others faults , to beare with them , either for feare , fauour , or affection , though they bee neuer so deare vnto vs ; Let parents in particular take speciall notice of this , not to honour their children aboue God ; which they doe , when as they doe not restraine their children from wickednes ; when it lieth in their power to doe it , and they may , and ought to doe it ; yea , they despise God , if they doe not ; So saith God . 1 Sam. 2. 30. They that honor me ( speaking of Eli and his house ) I will honor ; and they that despise mee , shall bee lightly esteemed . It is a common saying , Winke at small faults ; and Salomon saith , It is the glory of a man , to passe by an offence . True it may bee sometime among men , in regard of some small wrongs , and personall offences betweene man and man ; but no sinne against God must bee winked at , or bee dispensed with , though neuer so small ; for as by Conniuence we are accessary , so wee procure iudgement .

Fourthly ; By praysing and Commending those that sinne . This is a common sinne , and as it makes men accessary , so it is a great meanes to maintaine and vphold men in sinne , and to countenance them in their wicked courses ; such men may make a shew of loue , and seeme very feruent , yet indeede they are but counterfeit ; fawning , flattering ; like the Iuie tree , which compasses , and clings about the Oake , not for any loue he beares vnto him ; but to sucke out his iuyce and sappe ; so by this commending of men in sinning , many are vtterly vndone , as it appeares commonly amongst drunkards , and such as delight in drunken fellowship , who being applauded for good fellowes , spend all they haue , and bring themselues and theirs to beggery ; Thus they will bee drunke , because they haue those that will commend them for it : This is a true note of the wicked man , either to commend , or to bee commended in this kinde ; A wicked man commends men that are euil speaking well of them . As the couetous man , hee will bee couetous , because others commend him for a good husband ; and Salomon saith , The wicked speaketh well of the couetous , whom God abhorreth . Psalm . 10. 3. Againe , it is a signe of a wicked man to bee commended of the wicked ; The world loues his owne . Iohn 15. 19. and , Woe bee vnto you , when all men praise you . Luk. 6. 26. ( that is , if Christ commend you not ; for Christ may condemne vs , when men may commend vs and speake well of vs ) for so did their fathers the false prophets ; And in this sence , I take it , may that bee vnderstood ; Hee that blesseth his friend with a lowd voyce , rising early in the morning , it shall bee counted a curse to him . Prou. 27. 14. It is a signe of an hatefull dissembling and deceitfull man ; howsoeuer he may pretend loue , to commend a man in euill .

Vse . Take vp therefore Salomons counsell ; When hee speaketh faire , beleeue him not , for there are seauen , id est , many abominations in his heart . Prou. 26. 25. Wee must not giue eare to the wicked , but rather contend with him , by striuing against his temptations , as being nets spread for our feete ; remembring alwayes what Salomon saith , distinguishing the godly from the wicked ; They that forsake the Law , praise the wicked ; but such as keepe the Law contend with them . Prou. 28. 4. Let this mooue vs all , as to bee carefull to giue no countenance to such as wee know to bee wicked , and hypocritical , to giue no credence to them , so to take heede of praising the wicked , knowing what Salomon saith , An hypocrite with his mouth destroyeth his neighbour . Prou. 11. 9.

Fiftly ; By a carelesse neglect , and omission of that good which wee may , and ought to doe . This makes men accessary ; Wee are not onely to obserue the Commaundements in our selues , but to preserue them in others , by vsing all good meanes : As for example ; Thou shalt not kill ; there wee are enioyned , so farre as our ability serues , and our calling will permit , to preserue the life of our neighbour ; If thou forbeare to deliuer those that be ready to be slaine , If thou sayest , Behold , we knew it not , doth not hee that pondereth the heart , consider it ? doth not hee know it ? &c. Pro. 24. 11 , 12. When Saul had made a rash vow , that none should taste of any thing till euening , Ionathan hauing tasted a little hony , Saul would haue slaine him , but the people rescued him . 1. Sam. 14. Ionathan againe rescued Dauid from his father Saul . 1. Sam. 19. Obadiah hid an hundred by fifties in a caue ; We ought to lay downe our life for the brethren . 1. Iohn 3. 15. namely in time of persecution , and case of necessity . Hence we may note then , that Pilate was guilty of murther , though hee washed his hands , because hee did not defend our Sauiour Christ against the Iewes : So all that preserue not life when they may , it is all one as if they kill a man , they become accessary to the murther ; and so of the like .

In a word , as a man may be accessary , & haue fellowship , both before and after the sinne , as formerly hath been shewen , so in the act of sinning , viz. by cooperation ; either by beeing copartners in the same fact doing , or by doing the same thing which we see others to doe ; Wicked men are described to bee doers of the same things , and to take pleasure in those that doe them . Rom. 1. 32. And yet many times you shall see those to iudge and condemne others , when as they themselues doe the same things . But what saith Paul ? Therefore thou art inex cusable , O man , whosoeuer thou art that indgest : for wherein thou iudgest another , thou condemnest thy selfe , for thou that iudgest doest the same things : But wee are sure , that the iudgement of God is according to trueth , against such as commit such things ; And thinkest thou this , O man that iudgest them which doe such things , and doest the same , that thou shalt escape the iudgement of God ? Rom. 2. 1 , 2 , 3. And thus much of the common meanes , whereby all sorts of men may become accessary to the sinnes of others .

Haue no fellowship , &c. ] Now of the means which are more proper and peculiar to some sorts of men , whereby they become accessary to other mens sinnes : Of these briefly .

First , for the Magistrate : The Magistrate is accessary three wayes ; first , by setting forth wicked decrees : secondly , by vnlawfull commaundements : thirdly , by permission . First , by Decrees ; as Nebuchadnezzar was accessary to the people worshipping the golden image which hee had set vp ; because hee made a Decree , that all should doe so , and who-so refused , should bee cast into a burning fiery furnace . Dan. 3. 10. Thus Ieroboam made Israel to sinne . 1. King . 14. 16. But what saith God by his Prophet ? Woe bee to them that decree vnrighteous decrees , and that write grieuousnesse , which they haue prescribed , &c. Esay 10. 1 , 2 , 3 , 4.

Secondly , by Commaundement ; as lezabel commaundes Naboth to be staine . 1. King . 21. Thus Dauid is said to kill Vriah , Dauid in his owne person did not kill him , but he commanded him to be killed by the sword of the Ammonites . 2. Sam. 11.

Thirdly , by Permission ; by suffering euill , and wicked men to go vnpunished , when as they may and ought to reforme euill : thus in not punishing vice , and malefactors , as murderers , and the like , they become guilty of the sin of the malefactor , and cause others to commit the same or the like ; Magistrates are here to remember , that they must not beare the sword in vaine . Rom. 13. The Magistrate is to cut off by death , such malefactors as haue committed capitall offences , as murder , &c. Who so sheddeth mans bloud , by man shall his bloud bee shed . Gen. 9. 6. that is , by the Magistrate , who is not the authour of his death , for that is GOD , but an instrument of God , whose iudgement he vseth ; A Magistrate may not exempt a man from punishment at his pleasure , vnlesse he himselfe will sinne against God , as the Prophet told the King Ahab ; Because thou hast let goe out of thine hand ( saith the Lord ) a man whom I appointed to vtter destruction , therefore thy life shall goe for 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 tha● mee , is not worthy 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 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 children 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 concord 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 ●●●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 comprehended 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 work● of darkenesse , because they loue darkenesse , and hate the light : This puts a difference betweene the godly and the wicked , be●●●●●ers and vnbel●euers ; Ch●●● came a light into the world , that whosoeuer bele●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 come into the world , and men loued darkenesse , rather than light , because their deedes were euill . For euery one that doth euill , hateth the light , neither commeth to the light , lest his deedes should be reprooued , Ioh. 3. 18. 19. 20. Loe here , three brands of a wicked man : 1. he belieueth not in Christ : 2. hee loueth darkenesse : 3. he hateth the light . They loue darkenesse , because they loue to doe all things in secret , as Paul saith , It is a shame to speake of those things which are done of them in secret , Ephes. 5. 12. They that sleepe , sleepe in the night , and they that be drunke , are drunke in the night . 1 Thes. 5. 7.

Thus adultery , fornication , vncleannesse , wantonnesse , whooredome , loue darkenesse , and delight to be in secret ; And wheras a childe of siue or sixe yeares olde would fray them , and make them not to dare to attempt such wickednesse , yet the all-seeing eye of God doth nothing daunt them ; and so it is with drunkards , theeues murtherers , and the like ; who commit such villanies for the most part in secret . Thus , the young man was ouertaken by the whoore , in the euening , in the twi-light , in the blacke and darke night , Prouerb . 7. 9. 10. They l●ue euill more then good , and lying rather then to speake righteousnesse ; yea , their tongue loueth all deuouring words , Psal , 52. 3. 4. Againe , they hate the light . First , Christ , who is the true light . Secondly the godly , who are light in the Lord . Thirdly , the light of the Gospell , because it layeth open , discouers , and reprooueth their euill deedes . Fourthly , Gods Ministers , who are the lights of the world ; Fiftly , the light of an holy example ; as wee may reade . They hated Christ , Ioh. 15. 18. the godly , Ioh. 15. 19. Gods Ministers , Math. 10. 22. the light of the Gospell , Ioh. 3. 20. holy example , falsly accusing our good conuersation in Christ , 1 Pet. 3. 16. Prou. 29. 27.

Sinnes are workes of darkenesse , because they infatuate and besot the wicked , as doth darkenesse ; As a man that walketh in a darke night , cannot see to doe any thing , nor knowes not which way to goe , but stumbleth at euery thing , and knoweth not whether hee goeth , or where he is , because the darkenesse blindes him ; Euen so , saith Salomon , The way of the wicked is as darkenesse , they know not at what they stumble , Prou. 4. 19. Hee that hateth his brother is in darkenesse , and walketh in darkenesse , and knoweth not whether he goeth , because that darkenesse hath blinded his eyes , 1 Iohn 2. 11. for he that walketh in darkenesse , knoweth not whether hee goeth , Iohn 12. 35. Thus through drunkennesse , whooredome , couetousnesse , and the like , a number are so besotted , that for their liues they cannot leaue them , but rather resolue to liue in them ; The drunkard shal say , they haue beaten mee , and I was not sicke , they haue stricken mee , and I felt it not , when shall I awake ? I will seeke it yet againe , Prou. 23. 34. 35. Loe how they are besotted ; The whoore with much faire speech caused the young man to yeeld , with the flattering of her lips ; she forced him , then marke ; He goeth after her straight-way , as an Oxe goeth to the slaughter , or as a foole to the correction of the stockes , till a dart strike through his liuer , as a bird hasteth to the snare , and knoweth not that it is for his life , Prou. 7. 21. 22. 23. Loe how fearefully and dangerously he is besotted ; and no maruell they bee thus besotted with sinne , seeing as Paul saith , They walke in the vanity of their mindes , hauing their vnderstanding darkened , being alienated from the life of God , through the ignorance that is in them , because of the blindenesse of their hearts , who being past feeling ; haue giuen themselues ouer vnto laciuiousnesse , to worke all vncleannesse with greedinesse , Ephes. 4. 17. 18. 19. Thus in regard of this besotting , the wicked are often termed fooles , The foole walketh in darkenesse , Eccles. 2. 14. I said vnto the fooles , deale not so foolishly , &c. Psal. 75. 4. I was enuious at the foolish , when I saw the prosperity of the wicked , Psal. 73. 3. Remember how the foolish man reproacheth thee daily , O God , Psal. 74. 22. and very oft in the Psalmes . Saint Paul calleth them , vnreasonable men ; Pray that wee may bee deliuered from vnreasonable and wicked men , 2 Thes. 3. 2. They will not bee learned , nor vnderstand , but walke on still in darkenesse , Psal. 82. 5. And their foolish heart is darkened , Rom. 1. 21. &c. where ye may read at large of the sottishnesse of wicked men by sinne .

Fiftly , Sinnes are called workes of darkenesse , because they end in darkenesse ; As they are practised here in the Kingdome of darkenesse , so they shall end hereafter in vtter darkenesse ; They come from spirituall darkenesse , they loue materiall darknesse , they tend to , and end in , eternall darkenesse ; Cast ye , saith Christ , the vnprofitable seruant into vtter darkenesse , there shall be weeping , and gnashing of teeth , Math. 25. And hee that had not on the wedding Garment , was commanded to bee bound hand and foote , and 〈◊〉 away , and cast into 〈◊〉 darkenesse , Math. 22 1● . The children of the Kingdom shall bee cast out into vtter darkenesse , Math. 8. 12. There is a twofold darkenesse , 1. Inward , as blindenesse of minde ; 2. Outer darkenesse , which is the eternall night of damnation . This is the end of all , and euery sinne , without repentance ; For , euery sinne deserues it , Euery transgression deserues the iust recompence of reward , Heb. 2. 2. that is , eternall death , for the wages of sinne is deaeth , Rom. 6. What fruit had ye then in those things , whereof ye are now ashamed , for the end of those things is death , Rom. 6. 21. To the wicked , the mist of darkenesse is reserued for euer , 2 Pet. 2. 17. For if God spared not the Angels that sinned , but cast them downe to hell , and deliuered them into chaines of darkenesse , to be reserued vnto iudgement , The Lord then knoweth how to reserue the vniust vnto the day of iudgement to be punished , &c. 2 Pet. 2. 4. and 9. To whom is reserued the blacknesse of darkenesse for euer , Iude 13. Verse . The wicked are compared to bryars and thornes , which are reiected , and nigh vnto cursing , whose end is to be burned , Heb. 6. 8. Whose end is destruction , Philip. 3. 19. that is , eternall damnation , which is a separation of soule and body from God , and an adiudging of them both , to perpetuall torments in hell fire , with the diuell and his angels . And thus much of the seuerall reasons , why sinnes are called here workes of darkenesse ; Now briefly of the Application & Vses of this vnto our selues .

From that which hath Obser . beene spoken concerning workes of darkenesse , wee may obserue , what an horrible , and abhominable thing Sinne is ; it is most odious , and accursed ; It makes a man bondslaue to Sathan ▪ a pre● for the Diuell ; seruant to it selfe , an h●ter of God himselfe ; delighting in nothing that good is ; It makes a man blinde , foolish , impions , sottish , darkening the whole 〈◊〉 , beginning in darkenes , and ending in vtter darkenesse , where shall be weeping and ●●●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 i● 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 de●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 , Col●ss . 1. 9 , 10. beeing in effect all one ; there the Apostle saith , Wee cease not to pray for you , and to desire you , that yee might be filled with the knowledge of Gods will , in all wisedome and spirituall vnderstanding : That ye might walke worthy of the Lord , vnto all pleasing , being fruitfull in euery good worke , &c. What is this , I say , but the same with this Text , Walke-proouing what is well-pleasing to GOD , And haue no fellowship with vnfruitfull workes ? If we would walke worthy of the Lord , and as becommeth our profession , then we must learne to know his will , and please him ; If wee would please him , then wee must be fruitfull in euery good worke ; If wee would bee fruitfull in euery good worke , then we must haue no fellowship with the sinnes of the wicked , for they are all vnfruitfull ; yea , howsoeuer our profession is if we liue in the practise of these vnfruitfull workes , or haue the least communion with them , Wee may professe wee know God , but by our workes wee denie him , beeing abhominable , and disobedient , and to euery good worke reprobate . Tit. 1. 16.

It is the saying of the Apostle , All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnes , that the man of God may bee perfect , throughly furnished to all good workes . 2. Tim. 3. 16 , 17. If all Scripture , then this of the Text , aiming at this , that men should be fruitfull ; This is a faithfull saying , and these things I will that thou affirme constantly , that they which haue beleeued in God , might bee carefull to maintaine good works , these things are good & profitable vnto men . But auoid foolish questions , and genealogies , and contentions , and striuings about the Law , for they are vnprofitable , and vaine . Tit. 3. 8 , 9. and so it is true of all other sinnes whatsoeuer , they are vnprofitable , vaine , and vnfruitful : Indeed the bad fruits and effects of sinne are manifold ; and wicked men bring foorth most vile fruits in their liues and conuersations , but there is no good fruit neither in sinne nor sinners ; Yee shall know them by their fruits ; Doe men gather grapes of thornes , or figges of thistles ? Euen so euery good tree brings forth good fruit ; but a corrupt tree bringeth foorth euill fruit ; A corrupt tree cannot bring foorth good fruit . Mat. 7. 16 , 17 , 18. &c.

Vnfruitfull workes . ] Sinnes are said to be vnfruitfull , many wayes ; both in regard of God , our selues , or others ; and this both in regard of soule and body , goods , or good name , as I will shew in order .

First , In regard of God ; Sinne is vnfruitfull in regard of God , both in regard of himselfe . 2. in respect of his word . In regard of himselfe ; 1. Because it is most iniurious vnto him ; We indeede doe hurt our selues , hurt our neighbours , but the party most iniured is God himselfe as being the Law-giuer , commanding what is to be done , and forbidding what is to bee vndone ; yea , as Aquinas saith , ( God beeing infinite in greatnesse and goodnesse , infinite in might , power , maiesty and mercie , ) Sinne may bee not vnfitly tearmed , as it were an infinite iniurie ; Dauid seemed to haue sinned most against Vriah , in committing adultery with his wife , in making of him drunk , in causing him to be murdered , as wee reade at large , 2. Sam. 11. yet , as acknowledging , God most of all to bee iniured , beeing reprooued by Nathan , said , I haue sinned against the Lord . 2. Sam. 12. 13. yea , he cries out in the Psalme , Against thee , against thee onely ●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 f●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 ●● all to repent heartily of o●● vnfruitfulnesse , idlenesse , an● vnprofitablenesse , as kno●ing that if we liue and die vnfruitfulnesse , our case fearefull and damnable , hath beene prooued ; B●● 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 ) d●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 ar● corrupt , so wee must be renewe● in the spirit of our mindes , a●● put on the new man , &c. A● we must not lye , so we must spea● truth ; As we must not steale , ● we must labour rather , worki●● that which is good , &c. Eph●● 4. 22. to the end . As we mu●● dye vnto sinne , so wee must liue vnto righteousnesse . As wee must not communicate with vnfruitfull workes of darkenesse , so we must rather reprooue them .

Who so will reprooue Obser. 2. sinne , must not be tainted with euill , neither communicate with euill ; We must first put in practise the Dehortation , before wee can well performe the Exhortation ; Wee must first pull the beame out of our owne eye , before wee can see to pull the moate out of our brothers eye , Math. 7. 5. We cannot reprooue sinne in others , and bee as bad our selues , either doing euill or communicating with it ; but of these by the way , and more fully afterwards .

But reprooue them rather . ] These words containe the Third Steppe of the Christian Mans Walke ; alluding to a third property of the Sun . As the Sunne by her light , doth discouer lay open , and make manifest , things in secret and vnknowne , ( For it is light that maketh all things manifest , Ephes. 5. 13. ) So Christians who are made light in the Lord , should labour to discouer the sinnes of others vnto their faces , conuincing them , that they are thus and thus guilty of this and that sinne , and make it manifest to the shame of the doer , and so to reprooue him for it , seeking the glory of God in the good of our brethren .

In handling of these words , I obserue two things concerning Christian reproofe . 1. The Matter . 2. The Manner . In the Matter it selfe , consider three things , 1. the dutie , Reprooue . 2. who must reprooue ? The children of light ; as appeares from 8. Verse 3. What must be reprooued ? viz. not so much the persons of men , as their sinnes ; But rather reprooue them . First of the dutie .

Reprooue . ] This word in the originall is more significant , than can be fitly expressed in one English word ; and therefore in diuers places of holy Scripture it 's diuersly translated , yet all tending to the same effect ; Commonly , in this sence ; to reprooue , as here , and else-where ; and thus it is taken either actiuely , or passiuely ; Actiuely , as here , and 2 Tim. 4. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , reprooue : Passiuely , as Iohn 3. 20. He that doth euill , commeth not to the light , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; lest his deedes should bee reprooued . Sometimes it is translated to rebuke , which is somewhat different from the former , as may appeare by Pauls words , distinguishing them ; 2 Tim. 4. 2. Reprooue , Rebuke , &c. thus it is , 1 Tim. 5. 20. Them that sinne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rebuke before all ; and many other places . But most properly , the word ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) signifies to conuince ; and thus it is often vsed ; as 1 Cor. 14. 24. If all prophecie , and there come in one that beleeueth not , or one vnlearned , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is conuinced of all ; So it is taken passiuely ; so , Tit. 1. 9. A Bishop must be able to exhort by wholesome and sound doctrine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and to conuince the gainesaiers . So , I am . 2. 9. If ye haue respect to persons , yee commit sinne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. being conuinced of the law , as transgressors . So , Epist. Iude , and 15. Verse . Christ commeth with ten thousands of his Saints , to execute iudgement vpon all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. to conuince all that are vngodly , & thus it is taken actiuely . All which significations , laid together , the sence is this . Conuince them in their consciences of the fore-named sinnes , as fornication , all vncleannesse , couetousnesse , filthinesse , foolish talking , iesting vnseemely , idolatry , and the like ; Conuince them , I say , that they are altogether euill , vile , abhominable , vnfruitfull , and without repentance , damnable , and therefore to be auoided ; and so thinke it not sufficient , that you auoid them in your selues , but they being so conuicted , proceed to reprooue and rebuke them , and as occasion shall serue , correct them , labouring by al meanes to bring them out of those sinnes , and not suffer them to perish in their sinnes . And this for the meaning .

Hence I obserue in the Obser. 1. first place , that it is the dutie of euery Christian in generall , and each one in particular , to reprooue the sinnes and vices of these times , which wee shall see to bee in others , as well as to auoide them in our selues ; This is that Christian zeale that ought to be in euery one , not to endure euill ; not to suffer sinne to rest vpon our brethren ; So zealous ought wee to be for Gods glory , and so louing vnto our brethren , as by Christian reproofe to stop the course of sinne . Wee are redeemed by Christ from all iniquitie , to be a peculiar people , zealous of good workes , Tit. 2. 14. Now , one maine good worke , is Christian reproofe . This is strictly enjoyned by . God himselfe ; saying , Thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sinne vpon him , Leuit. 19. 17. Whence we may gather , That , as not reproouing , is a signe of hatred of our brother , so reproouing is a meanes to make men leaue their sinnes . It is cruelty vnto men ; and vnkindenesse towards God , not to reprooue sinne ; cruelty to men , because wee knowing and seeing it , yet suffer them to perish , and will not hold them backe , so much as we can , when we see them straying to their owne destruction : Vnkindenesse towards God , because wee seeke not Gods glory in the good of our brethren , wee shew no dislike of their sins , we are not grieued , with Lot , at their wicked conuersations ; We are but disloyall and vnfaithfull subiects to our heauenly King , when we suffer any to speake euill of him , or doe euill against him , and yet wee will neuer set our selues against them ; Wee are but vnkinde and dishonest children , who will heare so good a Father , so wronged , and we not to seeke to maintaine his glory ; yea , it is a despising of Gods Maiestie , when wee rebuke not mens vices .

Vse . 1 This especially concerne Ministers , to be diligent and painefull in Preaching the Word , giuing the people warning , and reproouing their vices ; This hath beene the vsuall practise of all the Prophets and Apostles , and our Sauiour himselfe ; Many Ministers are fouly faulty it this , who sow Pillowes vnde●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 gift doth blinde the eyes of the wise , and peruert the words of the righteous , Deut. 16. 19. yee shall doe no vnrighousnesse in iudgement , thou shalt not respect the person of the poore , nor honour the person of the mightie , Leuit. 19. 15. Neither shalt thou countenance a poore man in his cause , Exod. 23. 3. Thus shall yee doe in the feare of the Lord , faithfully , and with a perfect heart , &c. And yee shall warne them that they trespasse not against the Lord , and so wrath come vpon you , 2 Chron. 19. 9. 10.

Vse . 3 This condemneth the practise of many Parents , and Masters of Families , who altogether neglect this dutie of reproouing their Children and Seruants ; though sinne lyeth at the doore , and they know it daily committed by them , yet are silent , winking at their faults , though most horrible , either seeing and not seeing , or seeing and not correcting ; Thus though they know them to liue in daily drunkennesse , whooredome , theft , pride , wantonnesse , dicing , and gaming , idlenesse ; lasciuiousnesse , in swearing , and swaggering , in reuelling and rioting day and night , yet are so farre from this reproouing , as rather they are ready to backe and boulster them in their wicked courses , and no man must controll them ; Such Parents and Masters haue a fearefull account to make at the last day ; and besides , they hold their children and seruants in sinne ; and in what them lieth , plunge their soules into euerlasting destruction , suffering them to runne on headlong the broad way to hell , when as they may and ought to reclaime and restraine them ; These are farre from Dauids minde , who would not suffer a wicked person in his house , Psal. 101. But what saith Salomon ? Chasren thy Sonne , while there is hope , and let not thy soule spare for his crying , Prou. 19. 18. The blewnesse of the wound cleanseth away euill , Prou. 20. 30. With-hold not correction from the childe ; for if thou beate him with the rod , hee shall not die ; Thou shalt beate him with the rod , and shalt deliuer his soule from hell , Prou. 23. 13. 14. Foolishnesse is bound in heart of a childe , but the rod of correction shall driue it farre from him , Prou 22. 15. But it is an heauy case to thinke , how many children come to vntimely ends , some to the Gallowes , some to the Stab , some to make away themselues , for want of Parents education in not bringing them vp in the instruction and information of the Lord ; Many children may curse their parents for this , and vndoubtedly will curse them in hell hereafter ; In a word , this condemneth the most , who suffer their neighbours to sinne commonly , and either for feare , fauour , affection , or some other sinister end , neither will nor dare reprooue them , where●s God saith expresly , Thou shalt not hate thy brother in thy heart , but shalt plainely rebuke thy neighbour , and not suffer sinne vpon him . Leuit. 19. 17. Yea , let all such know , that they are guilty of his sinne . Leu. 5. 1 , &c.

Vse . 4 Lastly ; This must teach all to suffer themselues to bee reprooued , especially in the ministery of the Word . It is the counsell of Saint Paul : Suffer the words of exhortation . Hebr. 13. 22. So say I , Suffer the wordes of reprehension ; Wee must know , that if wee will bee liuely stones of the spirituall building , wee must bee first rough-hewen by the law , and then smoothed and plained by the Gospell ; wee must heare of iudgement as well as mercie ; wee must endure the bitter pilles of reproofe , as well as the sugar of affectionate perswasions ; wee must apply as willingly the corasiues of the Law , 〈◊〉 the cordials of the Gospell ; knowing what Salomon saith , Open rebuke is better than secret loue . Prou 27. 5. Quest. But what if people will no● suffer reproofe ? Answ. Th● perill bee vpon their own● heads ; the Minister hath discharged his owne soule ; ● God by the Prophet spea●●eth ; If thou warne the wick●● of his way to turne from it ; if ●● doe not turne from his way , hee shall die in his iniquity ; but thou hast deliuered thy soule . Ezek. 33. 9. But this is the common fault of the most , to heare the Minister , so long as hee sing placentia , id est , pleasing things , speaking words of eloquence , vsing flattering words , sowing pillowes vnder mens elbowes ; but if hee launce the sore , and touch them to the quicke , they hate him , they renounce him ; They are so impudent , as hee was to Moses , saying , Who made thee a ruler ouer vs ? Exo. 2. 14. or else so shamelesse and ouer-saucie , like Korah and his company , who told Moses and Aaron , Yee take too much vpon you . Numb . 16. 3. Yet God commands , Cry aloud , and spare not , lift vp thy voyce like a trumpet ; shew my people their transgression , &c. Esay 58. 1.

Now because we are backward to imbrace this doctrine of reproofe , let vs briefly obserue these re●sons , to mooue vs all thereunto .

First ; it is Gods Commandement , that sinne should be reprooued ; and so it is a contempt of Gods Commandement to despise it ; for God saith , Thou shalt plainely rebuke thy neighbour , and not suffer sinne vpon him . Leuit. 19. 17. Cry aloud and spare not , lift vp thy voice like a trumpet , and shew my people their transgression , and the house of Iacob their sinnes . Esay 58. 1. Preach the word , reprooue , rebuke , &c. 2. Tim. 4. 2. Let vs all remember , it is God who speaketh out of his word by his Ministers . See therefore , that yee refuse not him that speaketh , for ●● they escaped not , that refusel him that spake on the earth , much more shall not wee escape if wee turne away from him that speaketh from heauen . Hebr. 12. 25.

Secondly ; Consider the excellencie of reproofe ; both in the reproouer , and reprooued . Hee that regardeth reproofe is prudent . Prou. 15. 5. Hee is in the way of life that keepeth instruction . Prou. 10. 17. As an earering of gold , and an ornament of fine gold , so is a wise reproouer vpon an obedient eare , Prou. 25. 12. Let the righteous smite , it shall bee a kindnesse ; and let him reprooue mee , it shall bee an excellent oyle , or precious balme . Psal. 141. 5. Reproofes of instruction are the way of life . Prou. 6. 23.

Thirdly ; Consider the profit of reproofe . It is better to heare the rebuke of the wise , than for a man to heare the song of fooles . Eccles. 7. 5. It may be the song of fooles is more pleasing , and delightfull to the flesh , but the rebuke of the wise is more profitable to the soule . The eare that heareth the reproofe of life , abideth among the wise ; Hee that heareth reproofe , getteth vnderstanding . Prou. 15. 31 , 32. Hee that regardeth reproofe shall bee honoured . Prou. 13. 18.

Fourthly ; Consider the Necessitie of reproofe , and the danger of refusing it . He that hateth reproofe is bruitish . Prou. 12. 1. Hee that hateth reproofe shall die . Prou. 15. 10. Pouertie and shame shall be to him that refuseth instruction . Prou. 13. 18. Hee that refuseth reproofe , erreth . Prou. 10. 17. Notable is that place of Salomon to this purpose ; Because ( saith God ) you haue set at naught all my Commaundements , and would none of my reproofe , I also will laugh at your calamitie . I will mocke when your feare commeth ; when your feare commeth as desolation , and your destruction commeth as a whirle-wind , when distresse and anguish commeth vpon you ; Then shall they call vpon me , but I will not answere ; they shall seeke mee early , but they shall not finde mee , for that they hated knowledge , and did not chuse the feare of the Lord ; They would none of my counsell , they despised all my reproofe , Pro. 1. 25 , 26 , 27 , 28 , 29 , 30.

Fiftly ; To hate reproofe , is a property and signe of a notorious wicked man , and of such an one , as sitteth downe in the seate of the scornefull ; Who refuseth to heare the voyce of the charmer , charme hee neuer so wisely . Psal. 58. 5. A scorner heareth not reproofe . Prou. 13. 1. Our Sauiour Christ put this difference betweene the godly , and the wicked ; For euery one that doth euill , hateth the light ; neither commeth to the light , left his deedes should bee reprooued . But hee that doth trueth , commeth to the light , that his deedes may bee made manifest , that they are wrought in God . Iohn 3. 20 , 21. A scorner will hate him that reprooueth him . Prou. 9. 8.

In a word ; Those that hate reproofe , pull vpon themselues swift damnation , and endlesse destruction . Thus saith God to the wicked , Thou hatest instruction , and castest my words behinde thee , &c. But I will reprooue thee , and set them in order before thee , Psalm . ●0 16 , to 21. Thus when they shall say peace and safety , ( promising to themselues most security ) Then shall sudden destruction come vpon them , as trauaile vpon a woman with childe , and they shall not escape . 1. Thes. 5. 3. according to that remarkable saying of Salomon ; He that beeing often reprooued , hardeneth his necke , shall suddenly bee destroyed , and that without remedie . Prou. 29. 1.

Secondly , whereas the Obser . ● . word translated , Reprooue , signifieth in the originall , to Conuince ; Hence further I obserue , what is the right order and direct course in the dutie of reproouing ; namely intending the good of the partie , to conuince him in his conscience of his fault , making it manifest , that it is a sinne in him , and so to proceede to reprooue , rebuke , admonish , and checke him ; and if occasion serue , to giue due correction ; that the partie so conuicted may bee brought to a sight of his sin , and to amendment : It is therefore a preposterous and rash course suddenly to reprooue bluntly , without conuincing the conscience of the offender . Wee must follow the example of God himselfe in this , viz. So to reprooue the partie , as to set in order before his eyes the things that hee hath done . Psalm . 50. 21. If all prophesie , and there come in one that beleeueth not , 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 trueth . 1. Corinth . 14. 24 , 25. Without this conuincing , our reproofes wil be in vaine ; the party reprooued will bee more hardened , and grow more desperate , and so wee shall doe more hurt than good ; besides , wee shall bee counted false accusers , and busi-bodies in other mens matters . And thus of the duty , Reprooue .

The Second point in the matter , is concerning the persons , who must reprooue . It is a duety which indeed concernes all men ; all ought to doe it , all should doe it , though indeede all cannot : None are excepted , none exempted ; for that rule is indefinite , and concernes all , Thou shalt not hate thy brother in thy heart , but thou shalt plainly rebuke thy neighbour , and not suffer sinne vpon him . Leuit. 19. 17. Here is a commaundement generall . Indeed none ought to reproue either with scandall to himselfe or others , or with hurt and hinderance to the party reprooued , because euery one should bee cleare at least of open crimes , yet such are not simply freed from the performance of this duty . But more properly , and in a more speciall manner , this dutie belongs to those that are regenerate by the Spirit of God , and truly conuerted ; who are come out of their natural estate , and become spirituall ; who being once darkenesse , are now made light in the Lord , walking as children of the light , as appeareth from the ● . verse ; Yee were once darkenesse , but now are light in the Lord , walke as children of light , proouing what is pleasing to the Lord , And haue no fellowship with vnfruitfull workes of darkenesse , but rather reprooue them . They are called children of light , who beeing come out of the darknesse of their sinnes , ignorance and errour , are renewed in the spirit of their mind , beeing endued with the true knowledge of God , hauing their vnderstanding enlightned , their iudgements informed , their heart and liues reformed , their wills rectified , their affections sanctified , and the whole man conformed to the will of God . As on the contrary , They are said to bee children of darkenesse , who walke in the vanity of their mind ; hauing the vnderstanding darkened , beeing altenated from the life of God , through the ignorance that is in them , because of their hardnesse of their heart ; who beeing past feeling , haue giuen themselues ouer vnto lasciuiousnesse , to worke all vncleannesse with greedinesse . Ephes. 4. 17 , 18 , 19. vnto these latter this dutie doth not so properly belong ; Therefore Saint Paul directly pointeth at the parties who must reprooue ; viz. children of light , expressing himselfe pl●inely else-where , Brethren , if any man bee suddenly ouertaken in any offence , yee which are [ spirituall ] restore such a one in the spirit of meekenesse , Galath. 6. 1. and in this place , Paul speakes not so much of reproofe by word , as by deed , by the light of an holy life , which wicked men cannot performe .

Vse 1 This deepely condemneth all those that haue no care of their brethren ; and therefore , though they sinne openly , and commonly , yet neuer reprooue them , as thinking it a dutie not belonging to their charge , and nothing concernes them ; These are right of Caine his disposition , Am I my brothers keeper ? Gen. 4. 9. therefore let them sinke or swimme , what is that to vs ? let them looke to it whom it concernes , for my part I will not meddle in it ; This I say , is the common sinne of these times , most seuerely to be censured ; for by this meanes , hee which may saue a soule , and will not , ( which often times may bee done by this Christian reproofe ) doth in effect , in what him lieth , kill and destroy his brothers soule , which indeed often-times perisheth for want of brotherly correction & reproofe : Many haue a care of the good of the bodies of others , and they are bound in conscience so to doe ; much more care then ought they to haue of the good of their soules , being farre more precious than the bodie ? And looke how farre a man excels a beast , so farre should wee regard the good of our brethren more than a beast . It is written , if we see our enemies Oxe or Asse to wander or goe astray , we must turne him backe , much more our brother going the broad way to destruction . Now to stirre vs vp to the performance of this dutie , let vs obserue what Saint Iames saith , Brethren , if any of you doe erre from the truth , and one conuert him , let him know , that hee which conuerteth a sinner from the errour of his way , shall saue a soule from death , and shall hide a multitude of sinnes , Iam. 5. 19. 20.

Vse . 2 This teacheth vs , that God doth not giue vnto vs his gifts of grace , for our selues alone , but for the good and benefit of others also ; as wee are to obserue Gods Commandements in our selues , so to preserue them in others ; as we are enlightened our selues , so to enlighten others , labouring to bring them to the faith , which many times is done by due reproofe , either by word , or deed , or both . This is agreeable to that , No man lights a candle , and puts it vnder a bushell , but sets it on a Candlesticke , that it may giue light to all in the house , Math. 5. 15. signifying , that we must not conceale those gifts which God giueth vs , but employ them to the good of others ; according to that remarkable saying ; When thou art conuerted , strengthen thy brethren , Luke 22. 32. especially this concernes Ministers , as Paul saith , The dispensation is giuen mee to you-ward , Ephes. 3. 2. Vnto mee the least of all Saints , is this grace giuen , that I should Preach to the Gentiles , &c. Ephes. 3. 8.

Vse . 3 Thirdly , what must be reprooued ? The Text saith , Reprooue them rather ; [ Them . ] This may bee vnderstood , either of wicked men who are darkenesse , or of their sinnes which are workes of darkenesse ; In this place , the Apostle speaketh properly of their sinnes ; Haue no fellowship with vnfruitfull workes of darkenesse , but reprooue them , that is , works of darkenesse ; Sinnes then are to be reprooued . Quest. But may not persons themselues be reprooued ? Answ. All that are of the visible Church , at lest in shew and outward profession , who are brethren in religion ( though false brethren ) if they be of the same particular Church , liuing vnder the same particular gouernement , or being of another Church , yet professe the same religion with vs , may and ought to bee reprooued and censured . Thus , Kings and Princes , the mighty Potentates , Magistrates , Ministers and all Superiours are subiect to reproofe , as well as others . Thus Nathan reprooued King Dauid , first , in a parable , afterwards directly , Thou art the man , 2 Sam. 12. 1. to 7. Thus Azariah the Priest , with fourescore more Priests of the Lord , that were valiant men , withstood King Vzziah , and reprooued him sharpely , for burning incense to the Lord , whereas it nothing pertained to him , but onely to the Priests ; Goe out of the sanctuary , say they , for thou hast trespassed , neither shall it bee for thine honour from the Lord God , 2 Chron. 26. 17. 18. Thus Paul reprooued Peter to his face , Gal. 2. 11. to 15. and Paul bids the Colossians , to say vnto Archippus , Take heede to thy Ministery , which thou hast receiued in the Lord , that thou fulfill it , Col. 4. 17 ▪ But on the contrarie , this reproofe belongs not to those which are out of the visible Church , as Iewes Turkes , Pagans , and the like ; reproofe being a part of Ecclesiasticall discipline reacheth not to such ; as Paul saith , What haue I to doe to iudge them that are without ? i. e. those that are out of the Church , 1 Cor. 5. 11. 12. And here , by the way , I obserue , that those Magistrates , Monarches , Ministers , and other Superiours , that will not endure the least reproofe , doe herein contemne Gods ordinance , and are greatly to be censured ; Let Superiours remember , they haue many that will flatter them , but few that will or dare reprooue them ; whereas they being in highest place , are more subiect to falling , and so most need of reproofe . But what saith Salomon ? He that rebuketh a man , afterwards , shall finde more fauour , than hee that flattereth with the tongue , Prou. 28. 23.

But the scope of the Apostle in this place , as I haue obserued , is to shew rather what must bee reprooued ; namely , all Sinne whatsoeuer , knowne and certaine ; be it lesse or great ; against God or man ; euen iniuries and wrongs , especially publique , though not alwaies priuate ; publique , I say , which are dishonourable to God himselfe , scandalous to his Church , peruitious to him that committeth them .

Hence then I gather , that Obser . the maine thing to be aymed at in our reproofes , is Sinne in man , not so much man himselfe ; it is Sinne that is the bane of the soule ; sinne is mortall , deadly , and damnable ; Through sinne , both soule and body perish , it being not repented of ; Seeing then we must labour to gaine our brother from perishing in his sinnes , euery sinne must bee reprooued . Obiect . But by reproouing of mens sins , and men for their sinnes , I shall get ill-will , much hatred , contempt , and so thrust my hand as it were into a Waspes neast , therefore I had better be silent , and let them alone . Answ. I answere with Salomon , Reprooue not a scorner , lest he hate thee ; rebuke a wise man , and hee will loue thee , Prou. 9. 8.

Vse . 1 This condemneth deepely the common fault of these times , that men make their reproofes matters of reuenge ; a fault both in publique Ministers , and priuate persons , many making the Pulpit a place of reuenge , rayling , hard censuring , being inuectiue against the parties , not against their sinnes ; ayming chiefely at this , to set their brethren vpon the Stage , making them spectacles to the world , rather exclaiming of them , than speaking in loue to reclaime them ; that I may say with Paul , They Preach Christ of enuy , Philip. 1. 15. And the same is common among the most of our people , who lie in waite for their brethren ; who , many times see , and heare their neighbours to sinne , and that grieuously , both in publique and secret , yet neuer finde fault with them ; but when the least occasion is offered of falling out , then they will rip vp all that they can , though it bee many yeares after , to their vtter ouerthrow , shame , and disgrace ; yea , many times , in what them lieth , to the taking away of their neighbours life ; and through this comes so many nicke-names , reproachfull tearmes and the like : This is , I say , the common course of reproouing ; whereas Saint Paul would haue vs , to reprooue , rebuke , with all long-suffering . 2. Tim. 4. 2.

Vse . 2 This reprooueth all such , as cannot endure that their sinnes should bee reprooued ; especially their great sinne , their master-sinne , their beloued sinne ; a man may as well pull their heart out of their bosome , as that sinne out of their heart ; yea , such is the peruerse nature of a number , that if they bee reprooued for their faults , are ready to offer violence to the party reproouing ; like Saul with his speare , if you awake them , it s at your perill ; ready with Herod to behead Iohn Baptist , or with Achab to imprison the good Prophet Michaiah ; yea , many there are , that doe wilfully absent themselues from the Word , because they cannot indure their sinnes should be reprooued ; & if they thought the Minister would speake against such and such sinnes , they would neuer heare him , and therefore many times it is seene ; that such an one , hauing a guilty conscience , though the Minister neuer meant him , will wilfully depart out of the Church , and beare a continuall hatred to that Minister , for speaking against pride , swearing , swaggering , drunkennesse , whoredome , vsury , and the like ; Thus they that doe euill hate the light , neither will they come to the light , left their deedes should bee reprooued , Iohn 3. 20. But these are scorners , proud ; ●ir a scorner heareth not reproofe . Prou. 13. 1. A scorner loueth ●ut one that reprooueth him ; neither will hee goe vnto the wise . Prou. 15. 15. But let such know , whosoeuer they are , That God scorneth all such scorners . Prou. 3. 34.

Vse . 3 Let this mooue vs all , to yeeld our neckes to Christ his yoke , and our backes to this rod of Ecclesiasticall censure , as acknowledging it to bee a speciall meanes to saue a soule from perishing in sinne ; and the rather , because it is God who reproueth by his Word , and so it is the Word that finds out our sinnes ; and therefore whosoeuer hateth reproofe , despiseth the Word , Which who-so doth , shall bee destroyed ; but hee that feareth the Commandement , shall be rewarded . Prou. 13. 13. Many cry out of the Minister for reprouing , when it is the Wor● of God . For the Word of Go● is quicke and powerfull , an● sharper then any two edge sword , pearcing euen to the diuiding a-sunder of soule and spirit , and of the ioynts and marow , and is a discerner of the thoughts and intents of the heart . Hebr. 4. 12.

Vse . 4 This must teach vs , as to reprooue , so to bee reprooued for small sinnes , ( though no sinne in it selfe bee small , but compartiuely ) we haue motes to pull out as well as beames , lesser sinnes as well as greater , besides euery great sinne hath his beginning from some small sinne : Therefore , it is a great point of Christian wisedome , to nippe sinne in the head , while it is young , and not suffer it to grow to a strength , and so to habit , then to a custome , then to a necessity . The reason why such great and grieuous sinnes are committed in the land , is because sinne is not looked to while it is little , it is not preuented in the beginning , but suffered to take a head ; there is no conscience made of small sinnes , they are no whit regarded , and therefore so seldome reprooued . Let vs obserue this in the example of Cain : The Lord reprooued him for his wrath , and sad countenance , ( which were beginnings of further mischiefe ) but hee not regarding the Lords reproofe for those smaller sinnes , grew to the height of that grieuous and crying sinne of murther ; rising , vp against his innocent brother Abel , slew him . Gen. 4. 6 , 8. whereas , if he had yeelded to Gods reproofe for his wrath , malice , and sad countenance , hee might haue preuented murther . Thus a number beeing reproued for their lusts , chambering , idlenesse , wantonnesse , lasciuiousnesse , and not regarding it , grow to whoredome : So when men are reprooued for haunting bad places , and keeping bad company , and not yeeld vnto it , come at length to that horrible sinne of drunkennesse , theft , and the like .

Ob. But if all sins are to be reprooued , and all sorts are to bee reprooued , why doth Salomon say , Rebuke not a scorner . Prou. 9. 8. and Paul , Rebuke not an Elder ? 1. Tim. 5. 1. Answ. Salomon speakes of open and manifest scorners , and contemners of the Word ; otherwise all , though neuer so notorious , are to be censured and reprooued ; and so must that place of our Sauiour be vnderstood of open scorners and persecuters of the knowne truth ; Giue not that which is holy vnto the dogs , neither cast yee your pearles before swine , lest they trample them vnder their feete , and turne againe , and rent you . Matth. 7. 6. Such holy admonitions , and Christian pearle of Christian reproofe , and brotherly correction , are not to bee cast before such dogs and swine as manifest contemners of religion , and open persecuters of the Word . Wheras Paul saith , Rebuke not an Elder , he doth not meane that it is altogether vnlawfull to reprooue an Elder , but to shew the manner of reproofe , and the right rule to bee obserued ; as , it must bee done aduisedly , mildely , gently , by way of intreaty , and exhortation : A bare reproofe is not so fit as exhortation ; Rebuke not an Elder , but intreate him as a father . Against as Elder receiue no accusation , but before two or three witnesses . Them that sinne , rebuke before all . 1. Timoth. 5. 19 , 2. id est , those Elders beeing first priuately admonished , and accused before witnesses , rebuke before all ; id est , the whole Church .

Hitherto of the Matter ; Now of the Manner of reproofe : for it is not sufficient to reprooue , but to know how . The right Manner of reproofe is two-fold : Generall . Speciall . Generally ; wee are to reprooue two wayes . First , by word . Secondly , by deed : as followeth .

First , by word ; and this is to be done both in regard of sinnes , and of iniuries and wrongs . This is often enioyned both by God himselfe , our Sauiour Christ , Salomon , and Paul . Thou shalt plainely rebuke thy neighbour , and not suffer sinne vpon him . Leuit 19. 17. If thy brother shall trespasse against thee , goe and tell him his fault betweene thee and him alone , if hee heare thee , thou hast gained thy brother . Matth. 18. 15. which Saint Luke explaineth ; If thy brother trespasse against thee , rebuke him . Luke 17. 3. Them that sinne , rebuke before all . 1. Tim. 5. 20. that is , those Elders that haue been first priuately admonished , and after that before witnesses , if they be accused before two or three witnesses , then let the Pastours or Gouernours of the Church , reprooue those Elders before all men , that is , before the whole Church , and not before all men , in all places , in all assemblies where they offend , & where they become ; for this were a disgracefull reproofe ; tending rather to their hardening , than amendment . Wee must hold fast the faithfull Word , as we haue been taught , that wee may bee able by sound doctrine both to exhort , and to conuince the gain-sayers . Tit. 1. 9. Reprooue , rebuke , exhort , 2. Tim. 4. 2. All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse . 2. Tim. 3. 16. Rebuke them sharpely , that they may be sound in the faith . Titus 1. 13. And Salomon often in the Prouerbs , and Ecclesiastes , speaketh of reproouing by word of mouth , and hearing , and hating reproofe , as I haue formerly shewen . But howsoeuer this bee a speciall dutie , and necessary , and the want of it to be bewailed , and though wee ought by all meanes so farre as our calling requires , to reprooue sinnes ; yet the Apostle doth not in this place and Text speake properly of this kinde of reproofe by word , but of the other ; by deede .

Secondly , Wee must reprooue sinnes by deede , that is , by the light of ●n holy life , and good example ; for many times when words faile , good examples au●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 b●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 same or greater sinne reprooue mee , but let the righteous ; signifying , that before wee correct and reprooue others , we must first redresse our owne faults , and become godly and righteous .

Secondly , wee must reprooue , certainely . I meane , wee must haue a certaine knowledge of the sinne , or fault committed , and bee throughly informed of the offence , either in our selues , or by credible information from others , who are knowne to bee honest men , against whom no iust exception can be taken . In this case we may reprooue peremptorily and directly , as Nathan did Dauid , Thou art the man , 2 Sam. 12 7. But if it be a doubtfull case , and the thing concerning our brothers fault vncertaine , our reprooie must be conditionall ; Besides , we shall purchase to our selues much disgrace , the party reprooued will deny that hee knowes any such thing , so we shall be counted busie-bodies in other mens actions , spying out faults where is none , whereby our brother is much offended , and wee taken for false accusers , because we haue no ground or certaine proofe of the fault ; It is the counsell of the Apostle , Let vs consider one another to prouoke vnto loue , and to good workes , Heb. 10. 24. not consider one another to vpbraid one another , but the better to discerne of the fault , and to know how to reprooue it . When Paul saw that they walked not vprightly according to the truth of the Gospell , he reprooued Peter before them all , Gal. 2. 14. Here was a certaine knowledge Paul reprooued the dissent● among the Corinthians ; For it hath beene declared vnto mee of you , my brethren , by them which are of the house of Cloe , that there are contentions among you , &c. 1 Cor. 11. 12. Here was a credible information ; which Paul belieued , and therefore reprooued them ; I heare there are diuisions among you , ( he heard it by report of the house of Cloe , ) and I partly beleeue it , 1 Cor. 11. 18.

Vse . This reprooues all those that goe vpon false reports , flying-tales , priuate surmises , suspitions , presumptions , and euery rumour blazed abroad , being altogether ignorant of the offence ; Thus wee haue a number of tale-bearers , and tatling Gossips , and carry-tales , that goe pedling vp and downe , from house to house , back-biting , slandering , disgracing , and reproaching their neighbour , and these are beleeued , though neuer so false , and from the false report of such , men goe to reprooue the party so grossely and wrongfully abused ; and when the partie so reprooued , being most innocent , shall demand who is the Authour of such reports , this is the villany of all , the reproouer will conceale the Author , and will by no meanes reueale him , either for feare of fauour , and so leaue a blot vpon the good name of the guiltlesse partie . Let all such know they haue no part in the Kingdome of heauen , Psal. 15. 3.

Thirdly , wee must reprooue , plainely . To reprooue plainely , is , 1. to lay open , discouer , and make manifest the fault to the face of the doer , and not to goe behinde the doore for the matter , as though we durst not be seene in it . For all things that are reprooued , are made manifest by the light , Ephes. 5. 13. Paul withstood Peter to his face , and reprooued him before them all ; he went plainely to worke , being throughly informed of the offence , Galath . 2. 11. 14. Or , plainely ; that is , in plaine tearmes ; couching our reproofe in plaine words , to speake to the capacitie of the partie reprooued , and to the conuincing of him in his conscience of his fault , that it is not a fault in generall , but a fault in him ; so much the word in the originall signifieth . Or , plainely ; that is , to reprooue in good earnest , iudicially , without sleighting of it ouer houerly , and negligently , vsing no quirkes or quiddities , or equiuocation ; Or , plainely ; that is , to deale plainely , that is to say , simply , vprightly , innocently , truly , without deceit , guile , vaine-glory , dissimulation , or flattery . Thou shalt plainely rebuke thy neighbour , and not suffer sinne vpon him . Lou 19. 17.

Vse . This condemnes three sorts of reproofes . First , All old , and perfunctory reproofes ; Perfunctory , I call all such , as are lightly , slightly , or negligently passed ouer , dispatched onely for fashion sake , beeing a meanes to maintaine sinne , rather than to restraine sinne : Such was it of Eli to his sonnes . 1. Sam. 2. 23 , 24. A second sort offend herein ; who propound their reproofes by way of interrogation , demaunds , or questions ; as , where were you such a time , how did you behaue your selfe , in what company were you , in what case were you ? ( meaning hee was drunke ) the party replies , hee knowes not what he meanes ; so he leaues a blot vpon his name , and durst not directly tell him it was so ; this is not to reproue plainely . A third sort heere taxed , are such as will seeme to reprooue , but it shall be in a merriment , in a iesting vaine , in a sporting manner , yea , it shall be in such a manner , as he will abuse the Scriptures , and speake it by way of derision , and mocking of those that doe it in sinceritie ; for he would not for a world his friend should take it in good earnest , lest , forsooth , hee should bee counted a Puritane or Precisian for his labour . Thus fooles make but a sport of sinne . Prou. 14. 9. This is not to reprooue plainely , and in earnest , and to make the reproofe enter into a man as it ought ; as Salomon saith , A reproofe entreth more into a wise man , than a hundreth stripes into a foole . Pro. 17. 10.

Fourthly ; Wee must reprooue Discreetly : We must be wise to discerne betweene party and party , betweene sinne and sinne ; to obserue the quality of the one , and the nature of the other ; for all parties are not to be reprooued a-like , nor all sinnes a-like : Some are equals , some inferiours , some superiours , some publique , some priuate , some bond , some free ; so according to each condition must be our reproofe ; some by admonition , some by Exhortation , as Elders , Ministers , and Magistrates . 1. Tim. 5. 1. Some with the rodde of sharpe reproofe , as such as are knowne to be notorious , and openly scandalous . T● . 1. 13. Some , not onely by word , but by due correction , as superiours towards those ouer whom they are placed , and whose charge is committed to them , as Parents , Masters must reprooue their children and seruants : Againe , some sinnes are of infirmitie , frailty , ignorance , weakenesse ; these must bee reprooued gently , friendly , tenderly : Some are of malice , pride , wilfulnesse , presumption , contempt , and the like ; these must bee reprooued sharpely , and with seueritie : To the former we must bee as Barnabas , the sonnes of consolation ; To the latter , Boanerges , the sonnes of thunder , thundring out the iudgements of God against their sinnes .

Vse . This reprooueth the indiscretion , and want of spirituall wisedome in a number , who put no difference at all , either betweene the parties or their sinnes ; and so either reproue not at all , or if they doe , they sing the song of iudgement in stead of mercy , or mercy in stead of iudgement , Law for Gospell , or Gospell for Law ; or else altogether mercy , or altogether iudgement : This is a fault in many Ministers , who should bee wise and discreete to know the state of their flocke . Prou. 27. 23. and to know that their Congregation is a mixt company , some more tractable , some more refrectary , and so accordingly should by wholesome doctrine raise vp one by the Gospell , and beate downe the other by the Law , and not to preach altogether damnation alike to all : This is a fault also in inferiours , as in the Subiect towards the Magistrate , in the people to the Minister , who are ready vpon euery small occasion to reprooue their superiours , to censure them vpon euery report , whereas against an Elder wee must receiue no accusation vnder two or three witnesses . 1. Tim 5. 29 Let vs therefore take vp the counsell of Saint Iude : Of some haue compassion , making a difference , And others saue with feare , pulling them out of the fire . Iude vers . 22 , 23.

Fifthly , We must reprooue Mildely ; that is , with a meeke and quiet spirit , which is in the fight of God of great price . 1. Pet. 3. 4. we must in reproouing , bee free from all reuengefull affections , rigour , and extremitie ; Wee must reprooue , rebuke , wxhort , with all long suffering . 2. Tim. 4. 2. The seruant of the Lord must bee gentle to all men ; in meekenesse instructing those that oppose themselues . 2. Timoth. 2. 25 , 26. We must deale in reproofe , as a Surgeon with a bone out of ioynt , or a sore wound , that is , tenderly , and gently , If a man bee ouertaken in a fault , yee which are spirituall , restore such a one in the spirit of meekenesse . Galat. 6. 1.

Vse . This seuerely reprooueth all such as vse bitter inuectiues , railing speeches , and extreame seuerity in reproouing others , whether Minister or others ; whereby it comes to passe , that for the most part they fall out , miscalling one another , and falling to cursing and swearing , fighting , and quarrelling , doing more hurt than good : This againe condemnes the cruelty of many Parents , and Masters , in vsing too much seueritie , and extremitie in their corrections , as many poore children , seruants , and apprentises , both in City and Countrey , haue cause to complaine . But what saith Salomon , A righteous man is mercifull to his beast , ( much more to his child , or seruant ) but the tender mercies of the wicked are cruell , Pro. 12. 10. As appeares in such cruell hard-hearted Parents ; especially stepfathers and mothers , and such tyrant-like masters , who vse their children and seruants , more like dogs than Christians .

Sixthly , We must reproue , Seasonably . We must obserue a fit time and place , wherein to reprooue ; for it is not fitting at all times , or in all places , or all companies ; but the most fit time is to be chosen . There is a time for all things , ( if for all things , then for reproofe ) there is a time to euery purpose vnder heauen ; a time to keepe silence , and a time to speake , Eccles. 3. 1 , 7. The godly man bringeth foorth his fruit , tempore opportuno , in due season , Psal. 1. 3. A word fitly spoken , is like apples of gold in pictures of siluer , Pro. 25. 11. And a word spoken in season , how good is it ? Pro. 15. 23. A foole vttereth all his mind , but a wise man keepeth it in till afterwards , Prouerbs 29. verse 11.

Thus when we see a man in the heate of his passion of anger , we must not take th● present time to reprooue it his heate , but stay till his heate be ouer ; A brother offended , is harder to be wo● then a strong citie , Pro. 18. 19. When a man is drunke , it is no fit time to tell him of it in his drunken fit , but afterward , when he is come to himselfe . Abigail reprooued Nabal her husband , for his churlish answere to Dauids seruants , but she obserued the fittest time ; For Nabal kept a feast of Sheepe-shearing , and his heart was merry , and he was very drunken ; but she told him nothing till morning , more or lesse , till the morning light , when the wine was gone of his head , 1. Sam. 25. 36.

Vse . This reprooueth all such , as make no distinction of times , place , or persons , when , where , or before whom they reprooue their brethren : but traduce their brethren to others , & diuulge their faults in euery place , before all companies ; yea , they will obserue their owne time , though most vnseasonably , when they may speake to their faces publikely , to their greatest disgrace ; as Dauid saith , The wicked watcheth the righteous , and seeketh occasion to slay him , Psal 37. 32. This is against the rule of charity , which couereth a multitude of sinnes , 1. Pet 4.

Seuenthly , We must reprooue , Louingly ; to make the partie see , that what we doe ; we doe in loue to his person with hatred to his sinne , and all for his good ; both regarding the reputation of his good name , which we ought to tender as our owne ; as also ayming at the eternal good of his soule . It is the counsel of the Apostle , Let all you things bee done with charitie 1. Cor. 16. 14. if all things , ther reproofe . It is the rule of Charity ; Whatsoeuer ye woul● that men should doe to you , 〈◊〉 so doe ye to them , for this is the Law and the Prophets , Matte . 7. 12. But as we would haue others rebuke vs in loue , so must wee our brethren ; and because they are brethren whom we must reprooue , we must liue and loue as brethren ; wee must imitate our Sauiour ; saying , As many as I loue , I rebuke , and chasten , Reu. 3. 19. God correcteth euery sonne whom he loueth , as , Heb. 12. 6. Thus , it must appeare , that we doe it both in loue to his person , and in loue to God ; that if we should be asked why we are so forward in reproouing ? for the loue of God constraineth vs , 2 Cor. 5. 14.

Vse . This makes against those that are supercilious censurers of others vncondemned ; reproouing rather of malice to his person , than of hatred to his sinne ; hating his person , and louing his sinne ; which is contrary to Gods owne commandement ; Thou shalt not hate thy brother in thy heart , Thou shalt plainely rebuke thy neighbour , Leuit. 19. 17. He that is malicious and hatefull , is so farre from gaining his brother , as that Salomon tels vs , Hatred stirreth vp strife , Prou. 10. 12. Saint Paul saith , All things that are reprooued , are made manifest by the light ; for whatsoeuer doth make manifest , is light , Ephes. 5. 13. But Saint Iohn tels vs againe , He that hateth his brother , is in darkenesse , euen till now ; hee is in darkenesse , and walketh in darkenesse , and knoweth not whether he goeth , because that darknesse hath blinded his eyes , 1 Ioh. 2. 9. 11. Thus it is as impossible for him that is in darkenesse to reprooue his brother , as for darkenesse it selfe to discouer and make manifest things in secret ; wee must in our reproofes , be so louingly affected , as we should ayme chiefly at the winning of soules ; but , Saint Iohn telleth vs , that whosoeuer hateth his brother , is a murtherer , 1 Iohn 3. 15. This also makes against those , who in stead of loue , in seeking their brothers good , seeke occasion to vexe their brothers foule , by malitious , enuious , and cruell speeches , though he neuer deserued it , as Dauid saith , speaking cruelly , despightfully , and disdainfully against the rightcous , Psal. 31. They plot against the iust , and gnash vpon him with their teeth , 37. 12. or else , their reproofes are to reuenge themselues on their brethren , so taking Gods office out of his hand , who saith , Vengeance is mine , and I will repay , Rom. 12. 19.

Eightly , we must reprooue , Patiently . This may seeme to be the same , which I spake of before , viz. mildenesse , meekenesse , long-suffering ; but it is not ; for Saint Paul charging vs to reprooue with all long-suffering , doth in the former Chapter , distinguish long-suffering from patience , setting them downe as two seueralls ; Thou hast fully knowne my long-suffering , charity , patience , 2 Tim. 3. 10. So againe , The seruant of the Lord must not striue , but bee gentle to all men , apt to teach ; patient , in meekenesse instructing , &c. 2 Tim. 2. 24. 25. where wee see againe , patience , gentlenesse , meekenesse , are distinguished . This patience must appeare , not only in time of reproofe , which may be called forbearance , but also after reproofe , to waite patiently for amendment of the partie reprooued ; All Scripture being profitable for reproofe , for correction , for instruction , 2 Tim. 3. 16. is called the word of patience , Reuel . 3. 10. because it teacheth patience ; is the instrument of patience ; cannot be maintained without patience ; besides it is Gods word , who is the God of patience , Rom. 15. 5. and Christ calls it his patience , Reuel . 3. 10. which must teach vs to begge it at Gods hand , when wee are to reprooue our brethren . It is the saying of our Sauiour , The good ground , are they which in an honest and good heart , hauing heard the word , keepe it , and brings forth fruit with patience , Luke 8. 15. now one maine fruit is Christian reproofe . Therefore let vs follow Saint Pauls counsell , ioyning both together . Warne them that be vnruly , comfort the feeble-minded , support the weake , be patient toward all men , 1 Thes. 5. 14. if toward all , then especially in winning and gaining a brother by reproofe .

Vse . It must teach vs to take vp Saint Pauls counsell ; Let your moderation , ( as our common English translations hath it ) Let your patient minde be known to all men , Philip. 4. 5. This moderation must not be only in the practise of publique Christian equitie , but also in priuate ; euen in our thoughts , words , and affections ; This also reprooues all those , that neuer reprooue others , but in the heate of their passions , when they are most impatient , most angry , most discontented , and most of all prouoked , or else out of a melancholy fit ; then being furious and raging , they foame out their venome , and their owne shame , exceeding all mediocrity and moderation , and be come implacable , not to bee appeased ; then they shoote foorth their arrowes , euen bitter words , and grieuous to be borne ; Thes● an● such like cursed fruits come through ouer-much hastinesse and impatiency . Let vs therefore hearken to the praier and desire of Paul , That we may walke worthy of the Lord , vnto all pleasing , &c. strengthened with all might , according to his glorious power , vnto all patience and long-suffering , with ioyfulnesse , Colos. 1. 9. 10. 11.

Ninthly , wee must reproue , Considerately ; that is , aduisedly , without rashnesse ; wisely , warily , vpon serious deliberation ; taking the fittest opportunity , to shew loue , and to keepe loue ; Againe , wee must consider the partie reprooued , or our selues , who reprooue . 1. The partie reprooued ; that he is a brother , professing the same religion , and of the same Church , to whom we owe a speciall dutie of loue ; or , consider whether he be a scorner , an open contemner of the word , one that mockes thee for thy labour ; such an one reprooue not ; for , howsoeuer Salomon saith , To them that rebuke the wicked , shall be delight , and a good blessing shall come vpon them , Prou. 24. 25. yet he forbiddeth to reprooue an open scorner . Reprooue not a scorner ; He that reprooueth a scorner , getteth to himselfe shame ; and hee that rebuketh a wicked man , ( meaning such an one as is peruerse in his waies , obstinately wicked , hating to be reformed ) getteth himselfe a blot , Prou. 9. 7. 8. Secondly , wee must consider our selues ; either that we haue beene as bad as other in time past , offending in the same kinde , or as great or greater . Remember that ye were in times past , thus and thus ; at large , Ephes. 2. 11. 12. or , consider our selues as we are now ; viz. weake , fraile , subiect to fall euery houre ; or consider , that wee may hereafter fall into the same sinnes , or greater ; for wee are subiect to the same temptations as other men are . Therefore though we thinke we stand , we must take heed lest we fall , 1 Cor. 10. 12. It is a note of an hypocrite , not to consider himselfe ; Why beholdest thou the moate that is in thy brothers eye , and considerest not the beame that is in thine owne eye ? Thou hypocrite , first cast the beame out of thine owne eye , Math , 7. 3. 4. 5. It is a property of the wicked ; They consider not that they themselues doe euill , Eccles. 5. 1. Therefore as Paul saith , when thou reproouest another , consider thy selfe , lest thou also bee tempted , Gal. 6. 1.

Vse . This condemnes that preposterous course of a number , who rashly , vnaduisedly , hand-ouer head , in a garish humour , reprooue others ; rather exasperating them , and prouoking them to wrath , than to reclaime them from sinne ; this kinde of reproofe sauors of spleene , not loue ; Hee that sets a bone out of ioynt , how wary , how carefull is he ? he aduiseth himselfe well , before hee will meddle with it , and not goe rashly to worke , as not careing what become of it ; much more care ought we to haue of restoring a member of the Church , being as it were disioynted , and fallen in any offence . Secondly , this reprooues those that deferre their reproofes , whereas they must not be delaied ; but we are to make vse of the present time , when it is most conuenient ; for though I doe not meane , as I haue shewne , that a man should reprooue a drunkard in his drunkennesse , ( which may be called the present time ) yet out of that we must reprooue him betimes , the sooner , the better ; Sinne breakes a bone in the new man ; Reproofe sets it againe , but the sooner a bone broken is set , the sooner it's cured , and with lesse paine ; so the sooner one is reprooued , he is more easily recouered . Lastly , it reprooues those that neuer consider themselues nor others , especially themselues , which if they did , it would beate downe the pride , presumption , ambition , vaine-glory , indiscretion , rashnesse , ouer-much boldnesse , which a number vse in reproouing others , insulting ouer their brethren , as though they themselues were free from all reproofe .

Tenthly , Wee must reprooue Zealously . As we must reproue in the spirit of meeknesse , so with Christian Zeale ; Zeale to Gods glory , seeking and longing after the good of our brethren , and not to endure the least sinne to goe vnreprooued : Thus when wee see Gods glory to bee hazzarded , and the saluation of our brethren like to bee hindred , wee must for a time lay aside meeknesse , and bee inflamed with Zeale ; that wee may say with Dauid , The zeale of thine house hath euen consumed vs . Psalm . 69. 9. Wee are redeemed to bee a peculiar people , zealous of good workes . Titus . 2. 14. This zeale is the feruency of the spirit , arising partly of loue , partly of anger : Of loue ; causing vs eagerly , and earnestly to maintaine Gods worship both in our selues , and others : Of anger ; moouing vs to griefe and anger , when wee see God dishonoured ; It is of that nature that it cannot beare with them which are euill ; which was the commendation of the Church of Ephesus . Reuel . 2. 2. And Saint Paul saith , It is a good thing , to bee zealously affected alwayes in a good thing . Galat. 4. 18.

Vse . 1 First , This reprooues all those , who are too remisse in this dutie ; either not reproouing at all ; or if they doe , it is coldly , sparingly , negligently ; or else being neither hot nor cold , but luke-warme : Innumerable are the sinnes committed daily , but where is the man that zealously reprooues it ? the party offending seldome or neuer heares of it : But cursed be hee that doth Gods worke negligently . Ier. 48. 10. True zeale will haue his vent . Iob 32. 18 , 19. Secondly , This condemnes the preposterous zeale in a number , which is a bad zeale , proceeding neither from faith , repentance , nor knowledge ; as the zeale of Iehu , 2. King . 10. 16. to 29. 31. so a number are so precise , as a man must doe nothing , not so much as laugh , but they are ready to finde fault , they know not for what , euen condemning them to the pit of hell , for trifles .

I might instance in many particulars , wherein these curious , rash , bold-hardy fooles , shew their preposterous zeale ; a man must feed their humour , and doe nothing but as they do , and be of the same hew as they are of , say as they say , & doe as they doe , or else we are worse then naught , according to their censure ; but they being so absurd and ridiculous , I forbeare , yea , I am ashamed almost to name them ; This onely I say to all such ; They straine at a gnat , and swallow a camwell , Matth. 23. 24. They turne aside to vaine iangling , for want of true loue , a pure heart , a good conscience , and faith vnfained ; desiring to be teachers , but vnderstanding neither what they say , nor whereof they affirme , 1. Tim. 1. 5 , 6 , 7. They zealously affect you , but not well , &c. Gal. 4. 17. And I will beare them record , they haue a zeale , but not according to knowledge , Rom. 10. verse 2.

Eleuenthly , We must reprooue , Profitably ; that is , so as it may be best for Gods glory , and the good of our brethren ; it must be for to winne and gaine them , Matth. 18. It must be to bring them to repentance , and to winne them to the faith ; wee must alwayes propound this end in our reproofes ; for the end of reproofe is to bring men to repentance , and then reproofe ceaseth . We must not seeke our owne profit , but the profit of many , that they may bee saued , 1. Cor. 10. 33. Rebuke them sharpely , that they may be sound in the faith , Tit. 1. 13. We must reprooue with doctrine , 2. Tim. 4. 2. Now , all Scripture is giuen by inspiration from God , and is profitable for reproofe , correction , &c. 2. Tim. 3. 16. And forasmuch as we are zealous of spirituall gifts ( of which I spake before ) we must seeke , that we may excell , to the edifying of the Church , 1. Cor. 14. 12. We must speake with vnderstanding , that we may teach others , Vers. 19. Let all things be done to edifying , Vers . 26. if all things , then reproofe .

Vse . This reprooues diuers sorts of people , which I will onely name ; 1. Those that reprooue others in that nature , as they bring them to desperation . 2. Parents and Masters , who prouoke vnto wrath , and so to discouragement ; as Saul to Ionathan , 1. Sam. 33. 34. Againe , this condemnes all such as are in place of Magistracie , ( I say not all ) but those that abuse this censure Ecclesiasticall , for their owne gaine , excommunicating for euery trifle ; whereas this beeing a maine part of spirituall Iurisdiction , ought to bee vsed with great conscience , reuerence , care and consideration .

Lastly ; we must reprooue , Impartially ; that is , without partiallity , or respect of persons , either for feare , fauour , affection , or any other sinister respect : This partality is a great hinderance to effectuall reproofe , and respecting of persons either makes vs altogether neglect it , or to doe it by halfes ; whereas wee must doe it faithfully , in the feare of God , and with a perfect heart . 2. Chron. ●9 . 9. which place ought to bee obserued of Magistrates in place of authority , especially when they sit in the seate of iustice . Wee may bee said to bee partiall , either in regard of our selues , or others : In regard of our selues ; when wee can be content to reprooue some sinnes in our selues , but not other , the smaller , but not the greater ; and herein many are iniqui Iudices , partiall Iudges , who will not lay the greater matters to their charge , lest they should condemne themselues ; but wee must know for a truth , that God will admit no dispensation for any one sinne , bee it great or small . In regard of others ; when wee so regard mens persons , as we will reprooue some , but dare not others , some sinnes in them and not others ; which proceedes many times from this , that wee are guilty of the same sinnes our selues : But Saint Iames saith , Haue not the faith of our Lord Iesus Christ with respect of persons ; which if yee doe , are ye not partiall ? Iam. 2. 1 , 2 , 3 , 4. I confesse there must bee a due respect had vnto men , according to their place and calling ; as our equals must be reprooued by friendly admonition ; Superiours , as Magistrates and Ministers , with submisse exhortation ; Those that offend of infirmity , with gentle and affectionate perswasions ; not alwayes to vse cutting , and searing , but mollifying ointments , and mundifying waters ; Those that are more refractary , to do with sharpe reprehension ; and Inferiours , as occasion shall serue , to vse due correction ; But so to regard any mans person , as either not to reprooue at all , or to doe it partially , is flat against the word ; This ought Ministers especially to looke into . Cry aloud and spare not . Esa. 58. 1. we must not feare the faces of any , nor winke at sinne in any : This partiall reproofe was in Eli to his sonnes , honouring his sonnes more than God . And thus much for the Manner of reproofe .

Quest. But it may bee asked , Is this kind of reproofe alwaies necessary ?

Answ. Except in these cases : First , if wee are ignorant of the fault , either hauing no certaine knowledge , or at least a credible information . Secondly , if wee see our reproofe will doe hurt , or no good . Thirdly , if the party to bee reprooued repents . Fourthly , if he doth promise speedily to amend . Fiftly , if it may better by others be done . Sixtly , if another time will serue better , it may be omitted for the present . Now if any think themselues too good or too great to be reproued ; and so will not yeeld their neckes to this yoke , let them remember Gods iudgement vpon King Vzziah , who resisting Gods ordinance in the ministery of the Prophet reproouing him , was striken with a leprosie to his death . 2. Chron. 26.

And thus much of the threefold Steppe of the Christian mans Walke .

AN ADDITION of certaine places of holy Scripture , setting forth the true Manner of this Christian Walke , both Exhorting , and Dehorting .

Exhortations .

THis Manner , I finde in holy Scripture propounded to vs by the Apostles , two wayes : Generally . Specially .

Generally , It must bee according to the tenour of Gods Word ; First , such as the Word teacheth . Secondly , such as beseemeth , graceth , and adorneth the Word . Thirdly , onely such , as being the onely life . Onely let your conuersation bee as becommeth the Gospoll of Christ . Philip. 1. 27. What it teacheth the Apostle sheweth ; For the grace of God , meaning , the doctrine of the Gospell , teacheth vs to denie vngodlinesse , and worldly lusts , and to liue godly , righteously , and soberly in this present world , Tit. 2. 11 , 12. Godly ; in regard of God : Righteously ; in regard of others : Soberly ; in regard of our selues .

Specially ; This manner is propounded diuersly : First ; We must walke Circumspectly ; that is , warily , exactly , strictly , with great carefulnes , and watchfulnesse , taking great heed to our wayes , and looking narrowly to our cariage ; See that ye walke circumspectly , not as fooles , but as wise , ( that is , not in ignorance , but indued with sauing knowledge ) redeeming the time ( that is , vsing a double and treble diligence for time to come , for that we haue spent formerly so idlely and vainely ) because the dayes are euill , that is , full of euill men , Ephes. 5. 15 , 16. And the more euill the times are , the more circumspect must we be .

Secondly ; We must walke , Vprightly ; that is , voyd of all hypocrisie before God , and guile and dissimulation among men ; simply , sincerely , in singlenesse of heart , fearing God . Walke before mee , saith God to Abraham , and be vpright , Gen. 17. Who shall goe to heauen ? He that walketh vprightly , Psal. 15. 2. Qui vadit planè , vadit sanè . Hee that walketh vprightly , walketh surely , Pro. 10. 9. He that walketh vprightly , shall be saued , Pro. 28. 18. Better is the poore that walketh in his vprightnesse then he that is peruerse in his wayes , though he be rich , Pro. 28. 6. The iust man walketh in his integrity ; his children are blessed after him , Pro. 20. 7.

Thirdly ; We must walke , Innocently ; that is , without offence ; not that we can so liue , as neuer sinne , or neuer offend , for that is impossible ; for there is no righteous man , that doth good , and sinneth not , Eccles. 7. 20. But we must so walke , as that we giue no iust occasion of offence or scandall vnto any , whereby they may iustly blame vs ; this is to walke inoffensiuely : Thus Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord , blamelesse , Luke 1. 6. God hath chosen vs before the foundation of the world , that we should bee holy and blamelesse before him , Ephes. 1. 4.

Fourthly , We must walke . Honestly ; There is a twofold honesty ; Ciuill ; Religious . Ciuill honesty is necessary , but will not serue the turne to bring vs to saluation ; as many will pleade , I liue in an honest calling , taking paines in that calling , I giue euery man his due , I doe no man harme , I wrong no man , I defraud no man , I keepe the Church , &c. All this is commendable , but thus Caine might haue pleaded , and many a wicked man . Religious honesty , is that which is ioyned with godlinesse ; when a man hath a good and honest heart , hauing care to keepe faith and a good conscience , purposing and resoluing to liue in no one sinne whatsoeuer , but to please God in all his commandements continually ; as on the contrary , that is a dishonest and wicked heart , which resolueth to cherish any one sinne whatsoeuer . Let vs therefore walke honestly , as in the day ; not in rioting and drunkennesse , not in chambring and wantonnesse , not in strife and enuying , Rom. 13. 13. Hauing our conuersation honest among the Gentiles , &c. 1. Pet. 2. 12. For the time past of our life may suffice vs to haue wrought the will of the Gentiles , when wee walked in lasciuiousnesse , lusts , excesse of wine , &c. 1. Pet. 4. 3. Wee must pray for Kings , and all in authority , that we may leade a quiet and peaceable life , in all godlinesse and honestly , 1 Tim. 2. 2. where we see , godlinesse and honesty ioyned together as inseparable .

Fifthly , wee must walke chastly ; abstaining from fleshly lusts , auoiding vncleanenesse , abstaining from fornication , and knowing how to possesse our bodies in sanctification and honour , not in the lusts of concupiscence , as the Gentiles which know not God , 1 Thessalonians 4. 3. 4. 5. and that wee may keepe our selues chaste , wee must alwaies haue the feare of God before our eyes , as Ioseph did , Gen. 39. for by the feare of God , men depart from euill , Prou. 16. 6. Wiues must haue chast conuersations , coupled with feare , &c. 1 Pet. 3. 1. 2.

Sixthly , wee must walke wisely ; not in the wisedome of the world , which is enmity against God ; There is a wisedome which is earthly , sensuall , diuellish ; But the wisedome that is from aboue , is first , pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie , Iam. 3. 15. 16. Who is a wise man among you , and endued with knowledge ? let him shew out of a good conuersation , his workes with meekenesse of wisedome , Iam. 3. 13. walke wisely towards those which are without , ( that is , not onely towards beleeuers , but towards such as are not yet come to the faith , and the true knowledge of Christ . ) Colos. 4. 5. and for an helpe hereunto , let vs walke with the best , who are the godly wise ; For he that walketh with the wise , shall be wise , Prou. 13. 20.

Seauenthly , we must walke louingly ; in loue to God , and man ; our whole conuersation must be in loue ; Walke in loue , as Christ hath loued vs ; in conformity , not equality , Ephes. 5. 2. I beseech thee Lady , not as though I wrote a new commandement vnto thee , but that which we had from the beginning , that we should loue one another ; And this is loue , that wee walke after Gods commandements . This is the commandement , that as yee haue heard , from the beginning , yee should walke in it , 2 Epist. Iohn 5. 6.

Eightly , wee must walke fruitfully ; Our life must bee full of good workes , of piety , mercy , and charity ; Wee must therefore learne to maintaine good workes , that wee be not vnfruitfull , Tit. 3. 14. Paul prayeth for the Colossians , that they might walke worthy of the Lord , vnto all pleasing , being fruitfull in euery good worke , and increasing in the knowledge of God , Colos , 1. 9. 10. For we are Gods workeman-ship , created in Christ Iesus vnto good workes , which God hath ordained that wee should walke in them , Ephes. 2. 10. where wee see good workes , are the Causey-way , not the cause why , wee goe to heauen .

Ninthly , wee must walke , humbly ; This humility must be both outward , and inward ; outward in gesture , speech , countenance , behauiour , in word , in deed ; in ward in the heart and minde ; The outward may bee in wicked men and hypocrites , as in Ahab ; but the inward onely in the godly ; Againe , this humilitie must bee both in regard of God , and of men ; In regard of God ; as humiliation for sinne , whereby we denying our selues , and stripping our selues of all conceit of our owne worthinesse , and of Gods vndeserued goodnesse , doe ascribe all to God , to whom it belongs , Psal. 115. 1. In regard of men ; when wee preferre our brethren before our selues , submitting our selues vnto them , and esteeming our selues worse than others ; I therefore the prisoner of the Lord , beseech you , that ye walke worthy of the vocation , wherewith yee are called , with all lowlinesse and meekenesse , with long suffering , forbearing one another in loue , Ephes. 4. 1. 2. He hath shewed thee O man what is good ; and what doth the Lord require of thee , but to doe iustly , and to loue mercy , and to walke humbly with thy God ? Micah 6. 8.

Tenthly , wee must walke , reformedly ; Our life must bee a space of repentance , Reuel. 2. 21. Wee must be renewed daily , and become new creatures , dying vnto sinne , and liuing vnto righteousnesse ; and being dead vnto sinne , not to liue any longer therein ; Therefore we are buried with Christ by Baptisme into his death , that like as Christ was raised vp from the dead , by the glory of the Father , euen so wee also should walke in newnesse of life , Rom. 6. 2. 4. If any man be in Christ , he is a new Creature , 2 Cor. 5. 17. For in Christ Iesus , neither circumcision auaileth any thing , nor vncircumcision , but a new creature ; And as many as walke according to this rule , peace be on them , and mercy , and vpon the Israell of God , Gal. 6. 15. 16.

Lastly , wee must walke , conformably ; conforming our selues , and framing our liues according to the example of Christ , and of the godly ; who haue left vs an example that wee should follow their steps , 1. Pet. 2. 21. Bee followers of mee , and walke so , as yee haue vs for an example , Philip. 3. 17. an example in holy vertues , not else . Wee must imitate Christ , not as God , in his miracles , as walking vpon the waters , and the like ; nor as mediatour of God and man , as in the worke of redemption , &c. but as man , in his morals ; in obedience , humilitie , loue , patience , meekenesse , contempt of the world , and the like . As ye haue receiued the Lord Iesus , so walke in him , rooted and built vp in him , &c. Colos. 2. 6. 7. Hee that saith , he abideth in him , ought so to walke , as hee hath walked , 1 Iohn 2. 6. Thus for Exhortation .

Dehortations .

THere are but two waies to walke in ; the narrow way , and the broad way ; the one leading to life and happinesse , and few there bee that finde it ; the other leading to destruction , and vtter darkenesse , and many there be that goe in thereat ; wee mnst striue to enter in at the straight gate ; ( that is , our principall care aboue all things , must be to come into the way of life euerlasting , and all worldly care , must come vnder this , ) so much the word Striue imports , Luke 13. 24. compared with Matth. 7. 13. for the Kingdome of heauen suffereth violence , and the violent take it by force , Math. 11. 12. that is , there is such a forwardnesse , eagernesse , and zeale in Gods children , that they striue most earnestly to get heauen , striuing who shall be most forward , endeauouring earnestly in the vse of all good meanes , which may bring them thither . Dauid professeth , his heart brake in sunder for the longing desire that it had alwaies to Gods iudgements , Psal. 119. 20. His practise must be our patterne , for our principall care must be to attaine eternall life . And for this cause as carefull must we be to shunne and auoid the broad way , wherein wee run headlong to our owne destruction ; Wee cannot walke in both ; Wee cannot serue God and Mammon ; Let me therefore dehort all from following the multitude , for the most goe to hell ; For as Paul saith , many walke of whom haue told you often , and now tell you euen weeping , that they are enemies of the crosse of Christ ; whose end is destruction , whose God is their belly , whose glory is in their shame , who minde earthly things , Philippians 3. 18. 19. yea , a man may be deceiued in his owne conceit ; For , the way of a foole is right in his owne eyes , Prou. 12. 15. There is away that seemeth right vnto a man , but the end thereof are the waies of death , Prou. 14. 12.

Ephes. 4. 17. 18. 19.

This I say therefore , and testifie in the Lord , that ye henceforth walke not as other Gentiles walke , in the vanity of their minde , hauing their vnderstanding darkened , being ahenated from the life of God , through the ignorance that is in them , because of the blindenesse of their heart ; who being past feeling , haue giuen themselues ouer vnto lasciuiousnesse , to worke all vncleannesse with greedinesse . But ye haue not so learned Christ .

Prouerb . 1. 10. to 16.

My Sonne , if sinners entise thee , consent thou not ; If they say , Come with vs , let vs lay waite for bloud , let vs lurke priuily for the innocent without cause , Let vs swallow them vp aliue , as the graue , &c. Wee shall finde all precious substance , we shall fill our houses with spoile ; Cast in thy Lot among vs , let vs haue all one purse ; My Sonne walke not thou in the way with them ; refraine thy foote from their path ; for their feete runne to euill , &c.

Prou. 4. 14. 15. 19. 27.

Enter not into the path of the wicked , and goe not in the way of euill men ; Auoid it , passe not by it , turne from it , and passe away . For they sleepe not , except they haue done mischiefe , and their sleepe is taken away vnlesse they cause some to fall ; The way of the wicked is as darknesse , they know not at what they stumble ; Remooue thy foote from euill .

Prou. 15. 9. Psal. 1. 1. 6.

Blessed is the man that walketh not in the counsell of the vngodly , nor standeth in the way of sinners , nor sitteth in the seate of the scornefull : For the way of the vngodly shall perish ; The way of the wicked is abhomination to the Lord .

2 Thes. 3. 6. Psal. 36. 4.

Now wee command you brethren , in the name of our Lord Iesus Christ , that yee withdraw your selues from euery brother that walketh diserderly ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , without order , against the lawes of God & men , idlely , dishonestly , dissolutely , loosely , not labouring in their calling , but giuen to sloath & other vices ; with such haue no familiaritie . They set themselues in no good way .

Iob 21. 14. Psal. 68. 21.

The wicked say vnto God , Depart from vs , wee desire not the knowledge of thy waies . But God shall wound the head of these his enemies , and the hairy scalpe of such an one as goeth on still in his wiickednesse .

Iude 11. Psal. 119. 21. Heb. 3. 10

Woe vnto them , for they haue gone in the way of Cain , that is , in hypocrisie , hatred , murther , lying , despaire , carnall securitie , prophannesse , Gen. 4. And cursed are the proud , and such as erre from Gods commandements ; The wicked doe alway erre in their hearts , for they haue not knowne Gods wayes .

Ephes. 5. 5 , 6 , 7.

This yee know , that no whoremonger , nor vncleane person , nor couetous man , which is an idolater , hath any inheritance in the kingdome of Christ and of God . Let no man deceiue you with vaine words : for because of these things commeth the wrath of God vpon the children of disobedience . Bee not yee therefore partakers with them .

2. Cor. 6. 14 , 15 , 16 , 17.

Bee not vnequally yoked with vnbeleeuers ; for what fellowship hath righteousnesse with vnrighteousnes ? and what communion hath light with darknesse ? And what concord hath Christ with Belial , or what part hath hee that beleeueth with an infidell , &c. Wherefore come out from among them and bee yee separate , and touch no vncleane thing , and I will receiue you .

Esay . 52. 11. Reu. 18. 4.

Depart yee , depart yee , goe yee out from thence , touch no vncleane thing , goe yee out of the middest of her ; Come out of her my people , that yee bee not partakers of her sinnes , and that yee receiue not of her plagues .

Deut. 29. 19 , 20 , 21 , &c.

If the wicked hearing the words of this curse , shall blesse himselfe in his heart , saying , I shall haue peace , though I walke in the imagination of my heart , to adde drunkennesse to thirst , The Lord will not spare him , but the anger of the Lord , and his iealousie shall smoake against that man , and all the curses that are written in this booke , shall lie vpon him , and the Lord shall blot out his name from vnder heauen ; And the Lord shall separate him vnto euill , out of all the tribes of Israel , according to all the curses of the couenant , which are written in this booke of the Law , &c. And when posterity shall aske , wherefore hath the Lord done this ? what meaneth the heate of this great anger ? Then men shall say , Because they forsooke the Lord , &c.

Leuit. 26. 21 , to 40.

And if yee walke contrary vnto mee , saith God , and will not hearken vnto me , I will bring seuen times more plagues vpon you according to your sinnes , &c. And if yet yee will not bee reformed by these things , but will walke contrary vnto me , then will I also walke contrary vnto you , and will punish you yet seuen times for your sinnes , &c. And if yee will not for all this hearken vnto mee , but walke contrary vnto mee , then will I walke contrary to you also in fury ; and I , euen I will chastice you seuen times for your sinnes , &c. at large . Here is a treble , and a terrible commination and threatning , worthy all obseruation ; which must mooue vs all , with all care and conscience , to take vp the counsell of our blessed Sauiour , Ioh. 5. 14. Sinne no more , left a worse thing come vpon thee . But if yee will not doe so , as God will haue you , behold you sinne against the Lord ; and bee sure your sinne will finde you out . Numb . 32. 23.

Eccles. 11. 9.

But if all that hath beene said , will not yet serue turne , then I say with Salomon , speaking by way of derision . Reioyce O yong man in thy youth , and let thy heart cheare thee in the daies of thy youth , and walke in the waies of thine heart , and in the sight of thine eyes ; but know thou , that for all these things , God will bring thee into iudgement .

Thus haue I briefly onely named these Exhortations and Dehortations ; In most of which , especially the Exhortations , I might , and would willingly haue enlarged my selfe , had not Salomon admonished me , that too much studie is a wearinesse of the flesh , Eccles. 12. 12. or rather God had seene good in the penning hereof , to haue added vnto my health .

And now brethren , I commend you to God , and to the Word of his grace , which is able to build you further , and to giue you an inheritance among all them , which are sanctified . Acts 20. 32.

Now vnto him that is able to keepe you from falling , and to present you faultlesse before the presence of his glory , with exceeding ioy ; To the onely wise God our Sauiour , bee glory , and maiestie , dominion , and power , now , and euer . Amen .

FINIS .