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
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
step out of it returne speedily into it again The iust man fals often and riseth againe Prou. 24. 16. And be sure to perseuere and hold on constant in this walke vnto the end The way of the vpright is to depart from euill hee that keepeth his way preserueth his soule Prou. 16. 17. Righteousnesse keepeth him that is vpright in the way Prou. 13. 6. The righteous holdeth his way Iob 23. 11. And the Prophet Hosea speakes it in the future time signifying perseuerance The waies of the Lord are right and the iust shall walke in them Hos 14. 9. and so saith the Text They walke that is they continue walking liuing all their daies without fainting in Gods waies Now because it is not in man that walketh to direct his steps as I haue shewed Ier. 10. 23. Therefore wee must pray earnestly vnto Almighty God to teach vs his way and to direct our steps and to guide our feete into the way of peace Let Dauids vsuall practise herein bee our example Shew mee thy wayes O Lord teach me thy statutes c. Psal 25. 4. Teach mee O Lord the way of thy statutes and I shall keepe it vnto the end Psal 119. 33. O that my waies were directed to keepe thy statutes verse 5. Make me to vnderstand the way of thy precepts verse 27. Make me to goe in the path of thy commandements verse 35. Let my heart be sound in thy statutes verse 80. Hold thou me vp and I shall be safe and I will haue respect vnto thy statutes continually verse 117. Order my steps in thy word and let not any iniquity haue dominion ouer me verse 133. And especially pray earnestly for the good spirit of God to guide and leade vs. Let thy good spirit leade me into the land of righteousnesse Psal 143. 10. For Gods way is a way of truth Psal 119. 30. And the spirit of God will guide vs into all truth Iohn 16. 13. And thus much for the generall description of this walke which I haue penned onely as an ocular Sermon it being a fit Introduction to the matter following Blessed are the vndefiled in the way who walke in the Law of the Lord But cursed are all they that doe erre from his commandements Psal 119. 1. and 21. 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
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
come into the world and men loued darkenesse rather than light because their deedes were euill For euery one that doth euill hateth the light neither commeth to the light lest his deedes should be reprooued Ioh. 3. 18. 19. 20. Loe here three brands of a wicked man 1. he belieueth not in Christ 2. hee loueth darkenesse 3. he hateth the light They loue darkenesse because they loue to doe all things in secret as Paul saith It is a shame to speake of those things which are done of them in secret Ephes 5. 12. They that sleepe sleepe in the night and they that be drunke are drunke in the night 1 Thes 5. 7. Thus adultery fornication vncleannesse wantonnesse whooredome loue darkenesse and delight to be in secret And wheras a childe of siue or sixe yeares olde would fray them and make them not to dare to attempt such wickednesse yet the all-seeing eye of God doth nothing daunt them and so it is with drunkards theeues murtherers and the like who commit such villanies for the most part in secret Thus the young man was ouertaken by the whoore in the euening in the twi-light in the blacke and darke night Prouerb 7. 9. 10. They lâ—ue euill more then good and lying rather then to speake righteousnesse yea their tongue loueth all deuouring words Psal 52. 3. 4. Againe they hate the light First Christ who is the true light Secondly the godly who are light in the Lord. Thirdly the light of the Gospell because it layeth open discouers and reprooueth their euill deedes Fourthly Gods Ministers who are the lights of the world Fiftly the light of an holy example as wee may reade They hated Christ Ioh. 15. 18. the godly Ioh. 15. 19. Gods Ministers Math. 10. 22. the light of the Gospell Ioh. 3. 20. holy example falsly accusing our good conuersation in Christ 1 Pet. 3. 16. Prou. 29. 27. Sinnes are workes of darkenesse because they infatuate and besot the wicked as doth darkenesse As a man that walketh in a darke night cannot see to doe any thing nor knowes not which way to goe but stumbleth at euery thing and knoweth not whether hee goeth or where he is because the darkenesse blindes him Euen so saith Salomon The way of the wicked is as darkenesse they know not at what they stumble Prou. 4. 19. Hee that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1 Iohn 2. 11. for he that walketh in darkenesse knoweth not whether hee goeth Iohn 12. 35. Thus through drunkennesse whooredome couetousnesse and the like a number are so besotted that for their liues they cannot leaue them but rather resolue to liue in them The drunkard shal say they haue beaten mee and I was not sicke they haue stricken mee and I felt it not when shall I awake I will seeke it yet againe Prou. 23. 34. 35. Loe how they are besotted The whoore with much faire speech caused the young man to yeeld with the flattering of her lips she forced him then marke He goeth after her straight-way as an Oxe goeth to the slaughter or as a foole to the correction of the stockes till a dart strike through his liuer as a bird hasteth to the snare and knoweth not that it is for his life Prou. 7. 21. 22. 23. Loe how fearefully and dangerously he is besotted and no maruell they bee thus besotted with sinne seeing as Paul saith They walke in the vanity of their mindes hauing their vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindenesse of their hearts who being past feeling haue giuen themselues ouer vnto laciuiousnesse to worke all vncleannesse with greedinesse Ephes 4. 17. 18. 19. Thus in regard of this besotting the wicked are often termed fooles The foole walketh in darkenesse Eccles 2. 14. I said vnto the fooles deale not so foolishly c. Psal 75. 4. I was enuious at the foolish when I saw the prosperity of the wicked Psal 73. 3. Remember how the foolish man reproacheth thee daily O God Psal 74. 22. and very oft in the Psalmes Saint Paul calleth them vnreasonable men Pray that wee may bee deliuered from vnreasonable and wicked men 2 Thes 3. 2. They will not bee learned nor vnderstand but walke on still in darkenesse Psal 82. 5. And their foolish heart is darkened Rom. 1. 21. c. where ye may read at large of the sottishnesse of wicked men by sinne Fiftly Sinnes are called workes of darkenesse because they end in darkenesse As they are practised here in the Kingdome of darkenesse so they shall end hereafter in vtter darkenesse They come from spirituall darkenesse they loue materiall darknesse they tend to and end in eternall darkenesse Cast ye saith Christ the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Math. 25. And hee that had not on the wedding Garment was commanded to bee bound hand and foote and 〈◊〉 away and cast into 〈◊〉 darkenesse Math. 22 1â— The children of the Kingdom shall bee cast out into vtter darkenesse Math. 8. 12. There is a twofold darkenesse 1. Inward as blindenesse of minde 2. Outer darkenesse which is the eternall night of damnation This is the end of all and euery sinne without repentance For euery sinne deserues it Euery transgression deserues the iust recompence of reward Heb. 2. 2. that is eternall death for the wages of sinne is deaeth Rom. 6. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Rom. 6. 21. To the wicked the mist of darkenesse is reserued for euer 2 Pet. 2. 17. For if God spared not the Angels that sinned but cast them downe to hell and deliuered them into chaines of darkenesse to be reserued vnto iudgement The Lord then knoweth how to reserue the vniust vnto the day of iudgement to be punished c. 2 Pet. 2. 4. and 9. To whom is reserued the blacknesse of darkenesse for euer Iude 13. Verse The wicked are compared to bryars and thornes which are reiected and nigh vnto cursing whose end is to be burned Heb. 6. 8. Whose end is destruction Philip. 3. 19. that is eternall damnation which is a separation of soule and body from God and an adiudging of them both to perpetuall torments in hell fire with the diuell and his angels And thus much of the seuerall reasons why sinnes are called here workes of darkenesse Now briefly of the Application Vses of this vnto our selues From that which hath Obser beene spoken concerning workes of darkenesse wee may obserue what an horrible and abhominable thing Sinne is it is most odious and accursed It makes a man bondslaue to Sathan a preâ— for the Diuell seruant to it selfe an hâ—ter of God himselfe delighting in nothing that good is It makes a man blinde foolish impions sottish darkening the whole 〈◊〉 beginning in
things are good profitable vnto men But auoid foolish questions and genealogies and contentions and striuings about the Law for they are vnprofitable and vaine Tit. 3. 8 9. and so it is true of all other sinnes whatsoeuer they are vnprofitable vaine and vnfruitful Indeed the bad fruits and effects of sinne are manifold and wicked men bring foorth most vile fruits in their liues and conuersations but there is no good fruit neither in sinne nor sinners Yee shall know them by their fruits Doe men gather grapes of thornes or figges of thistles Euen so euery good tree brings forth good fruit but a corrupt tree bringeth foorth euill fruit A corrupt tree cannot bring foorth good fruit Mat. 7. 16 17 18. c. Vnfruitfull workes Sinnes are said to be vnfruitfull many wayes both in regard of God our selues or others and this both in regard of soule and body goods or good name as I will shew in order First In regard of God Sinne is vnfruitfull in regard of God both in regard of himselfe 2. in respect of his word In regard of himselfe 1. Because it is most iniurious vnto him We indeede doe hurt our selues hurt our neighbours but the party most iniured is God himselfe as being the Law-giuer commanding what is to be done and forbidding what is to bee vndone yea as Aquinas saith God beeing infinite in greatnesse and goodnesse infinite in might power maiesty and mercie Sinne may bee not vnfitly tearmed as it were an infinite iniurie Dauid seemed to haue sinned most against Vriah in committing adultery with his wife in making of him drunk in causing him to be murdered as wee reade at large 2. Sam. 11. yet as acknowledging God most of all to bee iniured beeing reprooued by Nathan said I haue sinned against the Lord. 2. Sam. 12. 13. yea he cries out in the Psalme Against thee against thee onely â—aue I sinned and done this euill in thy sight Psalm 51. 4 So when Ioseph was intised to adultery he acknowledged God to bee most iniured and therefore would not durst not saying How shall I doe this great wickednesse and sinne against God Gen. 39. 9. Thus it is said of Ananias and Saphira who told a lie Peter tells Ananias Thou hast not lied vnto men but vnto God Acts 5. 4. yea the deuill filled his heart to lie to the holy Ghost vers 3. Thus by sinne God the Father is highly displeased 2. Sam. 11. 27. The Sonne of God Christ Iesus crucified afresh and put to an open shame Hebr. 6. 6. The holy Ghost grieued Ephes 4. 30. Sinne therefore in regard of God himselfe is vnfruitfull Secondly in regard of himselfe because sinne tends onely and wholly to the dishonour of his Name Whereas All things must bee done to the glory of God 1. Cor. 10. 31. sinne dishonoureth and disglorifieth God Through breaking of the Law thou dishonourest God The Name of God is blasphemed through such Rom. 2. 23. Thus when they knew God they glorified him not as God but became vaine c. Rom. 1. 21. Thirdly sinne is vnfruitfull in regard of the Gospell both in that it disgraceth the Gospell as also in hindring vs from profiting by it First whereas onely our conuersation must bee as becommeth the Gospell of Christ Philipp 1. 27. and wee must adorne the doctrine of God our Sauiour in all things Titus 2. 10. yet sinne doth nothing but disgrace and discredit the Gospel causing the same and the professors thereof to bee euill spoken of The word of God is blasphemed Titus 2. 5. Againe the Gospell cannot profit vs because of ignorance vnbeliefe want of faith c. The Gospell was preached vnto them of old time but did not profit them because it was not mixt with faith in those who heard it Heb. 4. 2. Fourthly Sinne is vnfruitful in regard of our selues First In regard of our soules For sinne vndooeth the soule for euer it destroyeth it both in that it stoppes the way to mercie as also hindereth the meanes of saluation as the Word Sacraments Prayer and the like yea though a man could gaine the whole world yet it s no true gaine when through sinne hee loseth his owne soule Matth. 16. 26. A wicked man may seeme to bee in great prosperitie outwardly as Psalm 73. 3. c. but it s no true prosperitie for hee that hideth his sinnes shall not prosper Prou. 28. 13. that is his soule shall not prosper and then woe be vnto them if their soule prosper not Secondly in regard of our bodies witnesse the manifold plagues iudgements punishments sickenesses diseases crosses afflictions which sinne doth pull vpon vs as wee see plainely yet lamentably set forth at large Deut. 28. Leuit. 26. where in reading you shall vnderstand It causeth death not onely the corporall death but eternall both of soule and body Destruction is from our selues namely for sinne Hos 13. 9. Man suffereth for his sinne Lament 3. 39. The wages of sinne is death Rom. 6. 23. And euery transgression deserueth the iust recompense of reward Heb. 2. 2. Destruction shall bee to the workers of iniquitie Prou. 10. 29. The peruercenesse of transgressors shall destroy them Prou. 11. 3. Infinite are the proofes hereof that sinne is most vnfruitfull both in regard of soule and body as beeing most hurtfull to both Thirdly in regard of our goods and outward estate for either it hindereth from receiuing good at Gods hand or else causeth a curse vpon them being receiued either outward things shall not goe well with vs or they shall bee as snares vnto vs heaping vp wrath against the day of wrath Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare c. Esay 59. 2 3. If a nation doe euill in Gods sight that it obey not his voyce then God will repent of the good wherewith hee sayd hee would benefit them I'er 18. 10. If yee will not heare and if yee wll not lay it to heart to giue glory vnto my Name saith the Lord of hostes I will euen send a curse vpon you and will curse your blessings yea I haue cursed them already because yee doe not lay it to heart Behold I will corrupt your seed c. Malac. 2 2. c. Fourthly In regard of our good name Sinne brings vpon vs nothing but bad report shame disgrace reproach yea such as wil neuer be done away Hee that committeth adultery with a woman lacketh vnderstanding hee that doth it destroyeth his owne soule A wound and dishonour shall hee get and his reproach shall not bee wiped away Prou. 6. 33. A wicked man is loathsome and commeth to shame Prou. 13. 5. What fruit had yee then in those things whereof ye are now ashamed Rom. 6. 21. Thus Euill pursueth sinners Prou. 13. 21. The curse of the Lord is in the house of the wicked Prou. 3. 33. And sinne is a reproach to any people Prou. 14.
First of the dutie Reprooue This word in the originall is more significant than can be fitly expressed in one English word and therefore in diuers places of holy Scripture it 's diuersly translated yet all tending to the same effect Commonly in this sence to reprooue as here and else-where and thus it is taken either actiuely or passiuely Actiuely as here and 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprooue Passiuely as Iohn 3. 20. He that doth euill commeth not to the light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest his deedes should bee reprooued Sometimes it is translated to rebuke which is somewhat different from the former as may appeare by Pauls words distinguishing them 2 Tim. 4. 2. Reprooue Rebuke c. thus it is 1 Tim. 5. 20. Them that sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke before all and many other places But most properly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to conuince and thus it is often vsed as 1 Cor. 14. 24. If all prophecie and there come in one that beleeueth not or one vnlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is conuinced of all So it is taken passiuely so Tit. 1. 9. A Bishop must be able to exhort by wholesome and sound doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to conuince the gainesaiers So I am 2. 9. If ye haue respect to persons yee commit sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. being conuinced of the law as transgressors So Epist Iude and 15. Verse Christ commeth with ten thousands of his Saints to execute iudgement vpon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to conuince all that are vngodly thus it is taken actiuely All which significations laid together the sence is this Conuince them in their consciences of the fore-named sinnes as fornication all vncleannesse couetousnesse filthinesse foolish talking iesting vnseemely idolatry and the like Conuince them I say that they are altogether euill vile abhominable vnfruitfull and without repentance damnable and therefore to be auoided and so thinke it not sufficient that you auoid them in your selues but they being so conuicted proceed to reprooue and rebuke them and as occasion shall serue correct them labouring by al meanes to bring them out of those sinnes and not suffer them to perish in their sinnes And this for the meaning Hence I obserue in the Obser 1. first place that it is the dutie of euery Christian in generall and each one in particular to reprooue the sinnes and vices of these times which wee shall see to bee in others as well as to auoide them in our selues This is that Christian zeale that ought to be in euery one not to endure euill not to suffer sinne to rest vpon our brethren So zealous ought wee to be for Gods glory and so louing vnto our brethren as by Christian reproofe to stop the course of sinne Wee are redeemed by Christ from all iniquitie to be a peculiar people zealous of good workes Tit. 2. 14. Now one maine good worke is Christian reproofe This is strictly enjoyned by God himselfe saying Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Whence we may gather That as not reproouing is a signe of hatred of our brother so reproouing is a meanes to make men leaue their sinnes It is cruelty vnto men and vnkindenesse towards God not to reprooue sinne cruelty to men because wee knowing and seeing it yet suffer them to perish and will not hold them backe so much as we can when we see them straying to their owne destruction Vnkindenesse towards God because wee seeke not Gods glory in the good of our brethren wee shew no dislike of their sins we are not grieued with Lot at their wicked conuersations We are but disloyall and vnfaithfull subiects to our heauenly King when we suffer any to speake euill of him or doe euill against him and yet wee will neuer set our selues against them Wee are but vnkinde and dishonest children who will heare so good a Father so wronged and we not to seeke to maintaine his glory yea it is a despising of Gods Maiestie when wee rebuke not mens vices Vse 1 This especially concerne Ministers to be diligent and painefull in Preaching the Word giuing the people warning and reproouing their vices This hath beene the vsuall practise of all the Prophets and Apostles and our Sauiour himselfe Many Ministers are fouly faulty it this who sow Pillowes vndeâ—mens elbowes singing altogether mercy and not iudgement speaking pleasing things and either for fauour feare or affection neither will nor dare reprooue their peoples sinnes or if they doe it is partially reproouing some not other-some for feare of ill-will discontent and displeasure thus fearing men more then God so they may please men care not how God is dishonoured But let all Ministers take vp the counsell of God by the Prophet Cry aloude spare not lift vp thy voice like a Trumpet and shew my people their transgressions and the house of Iacob their sinnes Esay 58. 1. Let vs take heede to that charge which Saint Paul giueth vs to discharge I charge thee before God and the Lord Iesus Christ c. Preach the word bee instant in season and out of season reprooue rebuke exhort with all long-suffering and doctrine 2 Tim. 4. 1. 2. For all Scripture is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished to all good workes 2 Tim. 3. 16. 17. Vse 2 Secondly this concernes Magistrates as Ministers by the word so they by the Sword must reprooue sinne They must punish sinne and vice and seeke a reformation in the Common-wealth A Ruler must be a terrour to euill workes Hee must not beare the Sword in vaine for hee is the Minister of God a reuenger to execute wrath vpon him that doth euill Rom. 13. 3. 4. And for this cause Magistrates must take heede of partiality bribes receiuing of gifts respecting of persons and the like which doe greatly hinder the execution of iustice especially when they are to sit in the seate of Iudgement yea these make them to bee so farre from reproouing and punishing of malefactors as that rather they doe harden them in their wickednesse and incourage them to doe euill and they themselues become accessary to the sinnes of malefactors Let Magistrates therefore hearken diligently vnto that good counsell of that good King Iehoshaphat and the more regard it because spoken by a King to the Iudges Take heed what ye doe for ye iudge not for man but for the Lord who is with you in the iudgement Wherefore now let the feare of God be vpon you take heed and doe it for there is no iniquitie with the Lord our God nor respect of persons nor taking of gifts 2 Chron. 19. 6. 7. Thou shalt not wrest iudgement thou shalt not respect persons neither take a gift for a
same or greater sinne reprooue mee but let the righteous signifying that before wee correct and reprooue others we must first redresse our owne saults 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 dissentâ— 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 Tâ— 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
his life 1. King 20. 42. Thus Ministers are accessary to the peoples sinnes either by not giuing them warning or not reprouing them of sinne or shewing a bad example and liuing a wicked life by which they doe more hurt than good by doctrine And thus are all Superiours accessary to the sinnes of Inferiours as Parents to their Children Masters to their Seruants some of those waies formerly named But thus much be said of the fourth Sermon THE FIFTH SERMON being the Second vpon these WORDS Text. Haue no fellowship with vnfruitfull workes of darkenesse Ephes 5. 11. HItherto out of these words I haue spoken only of the Dehortation it selfe in these words Haue no fellowship c. Now I am to handle the reasons of the Dehortation shewing why we must not communicate with the sinnes of others The reasons are two first because all sinnes are workes of darkenesse secondly because they are vnfruitfull But before I come to the particular handling of these Reasons sundrie questions or doubts are to be resolued and answered both for the more clearing of the Text and the better finishing of the Dehortation as followeth Quest 1 Whether wee may keepe company or haue any society with wicked and obstinate sinners or at all communicate and haue fellowship with their persons though not their sinnes Answ All company-keeping society and fellowship with wicked men themselues is not simply and absolutely forbidden but onely the priuate and speciall familiaritie with them and so must all places of Scripture forbidding fellowship with them be vnderstood of priuate and familiar conuersing I say it is not simply forbidden first because there is no such absolute precept against it extant in holy Scripture secondly Paul saith as leauing it free 1 Cor. 10. 27. If any man that belieues not bid you to a feast and you be disposed to goe whatsoeuer is set before you eate asking no question for conscience sake thirdly if we would shun the company and society of all wicked men then wee must goe out of this world 1 Cor. 5. 10. Againe If any brother hath a wife that belieueth not and shee be pleased to dwell with him let him not put her away And the woman which hath an husband that belieueth not if hee be pleased to dwell with her let her not leaue him 1 Cor. 7. 12. 13. Lot conuersed with the wicked Sodomites Christ with Publicans and sinners Therefore all society of wicked men themselues is not simply and absolutely forbidden but priuate and familiar fellowship 1 Corinth 5. 9. 10. 11. marke the place Quest 2 But may we any way keep company with them which wee know to be darkenesse and notoriously wicked Answ In foure cases we may not at all First if wee be infected by them and communicate with their workes Euill societies corrupt good manners 1 Cor. 15. and God forbad the Israelites to marry with the Gentiles or to haue any familiar commerce with them lest they should bee infected by them Secondly if the wicked by our keeping them company and seeing vs not to shunne them should be confirmed and more hardened in their sinnes Christ commandeth vs in this case that rather obstinate sinners should bee vnto vs as Heathen and Publicans Math. 18. 17. that is account him as an heretique or excommunicate or one not belonging to the Church Thirdly if the weake in faith are by our keeping them company offended We must not abuse our Christian libertie in the smallest things whereby our weake brother may be offended Take heed 1 Cor. 8. 9. 10. 11. lest by any meanes this libertie of yours become a stumbling blocke to them that are weake for if any man see thee which hast knowledge sit at meate in the idols Temple shall not the conscience of him which is weake be imboldened to eate those things which are offered to Idols c. much more then will a weake brother be offended to see vs conuerse with wicked men familiarly Fourthly if by our company keeping the Gospell be euill spoken of and the name of God blasphemed wee must altogether abstaine Paul saith All things must be done to Gods glory 1 Cor. 10. 31. But through such the name of God is blasphemed Rom. 2. 24. Quest 3 How farre forth may wee keepe company with wicked men or haue commerce with them or wee may not Answ Wicked men are to bee considered as first members of some Common-wealth and so we may conuerse with them in bargaining buying and selling c. Secondly as members of some ciuill society as City c. and thus we are to maintaine outward peace with them and shew outward courtesie vnto them so farre forth as it may stand with faith and a good conscience and with the honour of God and the good of Gods Church So must we vnderstand Rom. 12. 18. Tit. 3. 2. 3. Thirdly consider them as dwellers in the Church and members of some particular Church by toleration and so wee may liue with them and not separate from the Church neither from the Word nor Sacraments Christ liued with them and communicated in their Sacraments and seruice of the Temple though many of them were notorious both for life and doctrine yet wee must bee grieued with Lot at their abhominations and haue no priuate and speciall familiaritie with them for this is a meanes to countenance them and incourage them in their sinnes Quest 4 But may wee not in some case haue priuate and familiar fellowship with such Answ Yes in two respects first if the law of nature requires it secondly or meere and true necessitie First if wee are bound by the law of nature as Parents and Children Husband and Wife Master and Seruant in this case wee may and ought to liue and dwell with them though they are euill as if he should be excommunicate the wife must performe the dutie of a wife the childe the dutie of a childe c. for such diuine ordinances abolish not but establish ciuill societies But if any of these being euill should goe about to draw vs away from Christ and to seduce vs then Parents Wife and Children are to be forsaken rather then Christ who saith Hee that loueth Father or Mother more than mee is not worthy of mee and hee that loueth Sonne or Daughter more then mee is not worthy of mee Math. 10. 37. Secondly if we are tied by meere necessitie as if hee that is wicked cannot liue without thee nor thou without him as suppose thy father or brother c. Iacob when hee could not conueniently liue else-where came with his Children into Egypt and liued among the Idolatrous people for necessitie but hee communicated not with the impieties of the Egyptians neither must we be drawne hereby to communicate with the workes of wicked men yea we should rather famish and starue and suffer any kinde of death than to deny Christ and communicate with vngodly workes Christ saith He that loueth his life more thaâ— mee is not worthy