are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experieÌ„ce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration â—â—â—â—es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good
heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled vnpoluted honest chast temperate c. All which should teach vs to haue a care as well of the body as the soule that both be regenerate and sanctified For Christ hath bought both body and soule therefore we must glorifie him in both because they are both his Coâ— 6. 19. 20. And hence I conclude that in vaine doe they boast of the Renouation or Regeneration of the heart and minde whose bodies doe abound with most abhominable wickednesses as drunkennesse surfeiting adultery fornication vncleanenesse filthy lusts swearing cursing lying slandering backe-biting murther theft and the like Marke this well Thirdly consider the Author of this grace that is God the Father Sonne and holy Ghost it is with our Re-creation or Regeneration as in our Creation both from the whole Trinity Opera Trinitatis ad extra sunt communia i. e. The workes of the Trinity from without or externall workes are common to the whole Trinity Thus Regeneration is called a creation Ephes 2. 10. and the Regenerate man is called a new creature Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine no humane worke from heauen not from earth As the Creation is from the Father by the Sonne in the holy Ghost so by way of excellency Regeneration is to be attributed to God the Father and we are regenerate in Christ Ephes 2. 10. by the holy Ghost Iohn 3. 5. Therefore Paul cals it the new man which is created after God Ephes 4. Yet so as God requires meanes on our part for the continuing and consummating of the same Therefore Paul bids vs bee renewed in the spirit of your minde From all which I gather three Conclusions 1. That the Sonne and holy Ghost regenerating are true and very God against Ariaus 2. That all our saluation is freely of God and his worke not in our power or strength against Pelagians 3. that wee must earnestly begge it of God Psal 51. 10. Fourthly consider wherin Regeneration consisteth the patterne of it and the parts of it 1. It consisteth in two things the one is the the deposition or putting off the old man the other is the induition or putting on the new man both are two-fold first the putting off the old man of sinne and the putting on of the righteousnesse of Christ this is begun in this life and perfected after death of this Saint Paul speaketh Ephes 4. 22. 23. 24. That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and that yee put on that new man c. Secondly the putting off the old man of mortality and the assuming or putting on immortality and that glorinous resurrection to life eternall This wee are with patience to hope and waite for of which Saint Paul speaketh at large in 1 Cor. 15. The body is sowne corruptible c. And as we haue borne the image of the earthy so shall wee beare the image of the heauenly But in the Doctrine of Regeneration the former is properly meant 2 The patterne of this grace that is Christ his righteousnesse and holinesse this is the very idea of our spirituall and celestiall natiuity in him it was most absolute and perfect but in vs in this life most imperfect Thus as Christ died and rose againe for vs so wee should die vnto sinne and rise againe to newnesse of life Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure 1 Iohn 3. 3. as in quality and conformity but not as in equality There is a corruption of nature the one which is sinne the other is the punishment of sinne The punishment of sinne Christ had as infirmity of the flesh imbecillity of nature and death this hee put off by his death and put on the new viz. glory of immortality in his resurrection but we must put off both corruption of nature Wee must alwaies haue our eyes bent vpon Christ and labour to faction here in this world life is either lost or kept or saued If then there be no place of repentance after this life then none for regeneration for what is repentance but the change and renouation of the minde To this purpose saith Christ Worke while it is day the night commeth when no man can worke Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate namely in this life of water and the holy Ghost hee cannot enter into the Kingdome of heauen All which must teach vs first to looke about vs while we haue time for that counsell to put off the old man and put on the new is not giuen to the dead but liuing this life is the onely time for this doctrine not after death secondly it condemnes the Papisticall fable of Purgatorie fire wherein they say the soules of the dead shall bee purged in another world wheras the bloud of Christ is the onely purgation for sinne 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church c. Ephes 5. 25 26. Sixtly Consider the Meanes by which Regeneration is wrought They are either Outward or Inward Outward as 1. the Word 2. The Sacraments 3. Ministers of the Word Thus saith Christ Now are ye cleane through the Word Iohn 15. 3. So for the Sacraments especially Baptisme Christ doth sanctifie and cleanse his Church with the washing of water by the Word Ephes 5. 26. not outward Baptisme but inward saueth yet outward must be vsed as a Sacrament and signe of the inward Baptisme saueth vs not the putting away of the filthinesse of the flesh but the answere of a good conscience toward God 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration According to his mercie God saued vs by the washing of regeneration Titus 3. 5. The Ministers of the Word also are Meanes as Paul saith I haue begotten you in Christ 1. Corint 4. 15. that is Ministerially The Inward Meanes are two 1. The Spirit on Gods part 2. Faith on our part The nearest cause of Regeneration is the power and efficacie of the Spirit diffused into our hearts Hee saued vs by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. So wee reade of Faith God purifieth our hearts by Faith Act. 15. 9. Seuenthly Consider the end of Regeneration The end is either Principall or Subordinate The chiefe end is that such as are regenerate may reigne with Christ in heauen without which none shall For the fearefull vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake that burneth with fire and brimstone which is the second death Reuel 21. 8. And there shall in no wise enter into the holy Citie any thing that defileth neither whatsoeuer worketh abomination or maketh a lie vers 27.
hee will still honour you 1 Sam. 2. 30. If aduersity comes be humble if prosperitie bee thankefull if death it selfe be patient I would not haue you timidi nor tumidi neither ouermuch timerous as doubting of Gods fauour despairing of his loue or distrusting his prouidence nor too presumptuous relying on your owne meanes trusting to your owne merits and so to sacrifice to your owne nets Habak 1. 16. for the first remember He that keepeth Israel shal neither slumber nor sleepe Psal 121. 4. for the latter know it is Gods blessing which maketh rich Pro. 10 22. He giueth and he taketh away Iob 1. 21. If riches increase set not your harts vpon them Let not the wise man glory in his wisedome nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that he vnderstands and knowes God who exercises louing kindenesse iudgement and righteousnesse in the earth Ier. 9. 23. 24. For though you may bee domini titulares onely Lords in name yet God is dominus tutelaris a God of power a rocke of defence your refuge Castle and deliuerer But first seeke the Kingdome of God and his right ousnes as the principall and all other things as appurtenancâ—â— shall bee cast vpon you Math. 6. 33. Seeke it first primò et maximè first of all and most of all first in order first in degree Delight your selues in the Lord and he shal giue you your hearts desire Commit your way vnto the Lord trust in him and hee shall bring it to passe Psal 37. 4. 5. And I beseech you lay to heart Saint Pauls charge Charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs richly all things to enioy That they doe good that they bee rich in good workes ready to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1 Tim. 6. 17. 18. 19. Now crauing pardon for my boldnesse I commend you to GOD and to the word of his grace which is able to build you vp and to giue you an inheritance among all them which are sanctified Acts 20. 32. and these my labours to your Patronage against al preiudicate opinion calumnies or supercilious censures of any ouer-curious or too enuious humbly beseeching Almighty God to giue you and al yours all happinesse i. Externall in your bodies Internall in your soules Eternall both in body and soule for Iesus Christ sake To whom for all his benefits both temporall and spirituall receiued and promised positiue and priuatiue be all thankes and praise Amen Your Honours and Worships in the Lord to bee commanded Nathanael Cole THE PREFACE to the WORKE OR An ocular SERMON fitting the Subiect being an exposition vpon PSAL. 119. 3. IT is a most regardable and remarkable saying and worthy all obseruation which the Prophet Dauid recordeth in the Psalm speaking of all those who are blessed both here and for euer hereafter They doe no iniquitie they walke in Gods waies Psal 119. 3. In which place are set downe two infallible notes of all Gods children putting a maine difference betweene them and all the wicked impes of Sathan First Gods Children doe no iniquity Which words must not simply and properly bee vnderstood for all men haue sinned and doe sinne both before and after conuersion If I Iohn and my fellow Apostles say we haue not sinned we make God a lyar 1 Ioh. 1. 10. For all haue sinned Rom. 3. 23. Againe after conuersion If we say wee haue no sinne wee deceiue our selues and the truth is not in vs. 1 Iohn 1. 8. For all our righteousnesse are as filthy ragges Esay 64. 6. For there is not a iust man vpon earth that doth good and sinneth not Eccles 7. 20. It is not so meant then that Gods children neuer sinne neither as the Papists hold that originall sinne is so abolished by Baptisme that in the partie baptized there remaines nothing which God may hate But the meaning of the words is this They doe no iniquity that is they commit not sinne so as to liue in a customarie practise of any one sinne though they may faile in words and doe amisse in deedes yet the tenour and course of their liues shall be according to Gods commandements They lye not in their sinnes sinne raignes not in them they giue not themselues ouer vnto sinne to become slaues and seruants vnto sinne They sinne not against conscience and knowledge of set purpose they sinne not willingly wilfully and wittingly with full consent and swinge of will Neither can they so sin for being regenerated the Spirit of God keeps them from so sinning Thus are the like places to be vnderstood Whosoeuer abideth in Christ sinneth not 1 Ioh. 3. 6. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God verse 9. This is a speciall marke to discerne the childe of God and to distinguish him from the wicked for the wicked sinneth wilfully customarily lying and trading in his sinne without any sound repentance or true remorse of conscience sporting and delighting in sinne going on in sinne and wickednesse Psal 68. hating to be reformed Psal 50. he giueth ouer himselfe to siane to obey it in the lusts thereof Rom. 6. In a word as Paul saith The wicked being past feeling giue themselues ouer to lasciuiousnesse to worke all vncleanenesse with greedinesse Ephes 4. 19. and not onely commit wicked and vngodly deedes but commit them vngodlily in an vngodly manner as Iude Epist Verse 15. that is they doe their workes from an vnrepentant heart and with a minde deuoted and addicted to vngodlinesse with a purpose to sinne afore-hand taking pleasure in sinne and running on in the same course without repentance Herein stands the sound triall of a mans selfe indeede whether he be in the state of grace or not namely if hee can say truely in the testimony of a good conscience he doth no iniquity so as I haue shewed First he purposeth it not before-hand but it is both beside and against his purpose Secondly he hath a resisting and strife against it and is not wholly swallowed vp in the pleasure of it Thirdly if hee doth fall through weakenesse and his owne corruption yet he lieth not in it but recouers himselfe againe by renewed repentance And this is the first marke of Dauids blessed man in the Text and worthily are they set in the first place being a maine preparatiue to this walke for first a man must cease to doe euill and then doe good first cease to doe iniquitie then to walke in Gods waies Secondly the godly walke in Gods waies First obserue their action they walke that is they frame and leade their liues according to those waies which God in his holy word
of mee and he that hateth not his owne life cannot bee my Disciple Luke 14. 26. In a word when wee haue an intent and desire to reclaime the wicked from their wickednesse to be a meanes of their conuersion to winne them and draw them to God by godly conference or to performe the duties of ciuill societie and if after once or twice admonition they will not be reformed then reiect them Tit. 3. 10. Thus all these waies we may conuerse with men themselues but onely so long as it stands with a good conscience Christ not forsaken for this is an euerlasting precept that wee must loue Christ aboue all and not communicate with workes of darkenesse Concerning the persons Quest 5 of the wicked wherein wee may and may not haue fellowship with them wee haue heard Now concerning their workes Whether then is it lawfull for any Christian that is a beleeuer to haue fellowship with any worke of darknesse Answ No in no case the Text doth absolutely forbid it not onely communion with vnfruitfull workes but much more with pernitious and hurtfull workes it is neither beseeming a Christian who is light nor God himselfe in whom hee is made light nay it cannot be that a béleeuing Christian should communicate with such workes for what fellowship hath light with darkenesse 1 Cor. 6. wee cannot bee partakers of the Lords Table and the Table of Diuels 1 Cor. 10. 21. Be not partaker of other mens sinnes 1 Tim. 5. 22. Now the workes of the wicked are either such as are properly their owne which in themselues are simply euil and voide of all respect of good as drunkennesse whooredome adultery idolatrie and the like and with these we must in no case communicate haue nothing to doe with them Againe there are some workes which God worketh in them as to build Hospitals to sustaine the poore to bring vp children to fight against the common enemy and such like ciuill and politicall workes and with these workes wee may communicate as they are good workes in them whatsoeuer therfore is not of God that is which is not allowed by the word of God we must not communicate with it for it is of men not of God it is of darkenesse not of light it is not of faith because it wants the word and therefore it is sinne But what need I to wade further in this assertion seeing the Text is so plaine Haue no fellowship with vnfruitfull workes of darkenesse Obiect 1 But Naaman went into the house of Rimmon an idolatrous place and said The Lord pardon mee in this thing that when my Master goeth into the house of Rimmon to worship there and be leaneth on my hand and I bow my selfe there in the house of Rimmon when I bowe downe my selfe in the house of Rimmon the Lord pardon thy seruant in this thing And the Prophet said vnto him Goe in peace 2 King 5. 18. 19. Therefore it seemes the Prophet graunted him leaue to worship in the idolatrous Temple and so to haue fellowship with idolatrie 〈◊〉 worke of darkenesse Answ This bowing of Naaman in the house of Rimmon was not religious by way of adoration of the Idoll as some haue thought and condemned it as a sinne in Naaman and say that Naaman knew it to be a sinne and therefore craued pardon if he did bow Neither did the Propher graunt him leaue to bow◠there but onely by that forme of speech promised to pray to God to defend him that he should not fall and if he◠did fall to forgiue him as some others affirme But the best answere is this that this bowing of Naaman was officious ciuill and politicall and necessarie and so no sinne but Naaman thinking through ignorance it to be a sinne the Prophet bids him be of good cheare it was no sinne so he bowed not to the Idoll but onely for dutie sake to support the King who leaned on him The King went in to worship there but Naaman is not said to worship there but onely bowed himselfe to support the King which hee might without sinne Obiect Some say that the Propher Daniel did worship Nebuchadnezzars image and therfore was not cast into the furnace but say they it is not recorded as a sinne in Daniel c. Answ It is not mentioned in the whole Historie that Daniel did worship is neither doe we read that euer he was enioyned to worship it neither was it offered vnto him to be worshipped if it were happily they obserued not his behauiour towards it if they did obserue him yet happily hee was not accused because hee was in great fauour with the King if he were accused yet the King for the great loue he bare vnto him would not punish him But how doth all this prooue that he did worship the Image They doe great wrong to this holy Prophet for shame Masters make better arguments Obiect But Paul with foure others tooke on him a vow and after the manner of the Iewes purified himselfe with them c. but he did that which he condemned and disalowed onely for peace sake Therefore say some wee for peace sake and charity may bee present at idolatrous places c. though things in themselues not lawfull Acts 21. Answ Some haue condemned openly this fact of Paul of which opinion sometimes Zanchius confesseth himselfe to haue beene but afterward being better aduised he saith that answere is contrary to Acts 24. where Paul makes mention of this fact as well done It is therefore to be obserued that legall ceremonies for that time were things indifferent which might bee kept or not kept so long as they were not vrged as necessarie to saluation but if they were vrged as necessary to saluation then they were not lawfull as Paul circumcised Timothie but hee would not circumcise Titus because the Iewes thought he could not be saued without it and therfore it was lawfull for Paul to take on him a vow and to purifie himselfe in the Temple when for concord sake he did nothing but what was as then lawfull being indifferent This makes nothing for Papists or others that thinke they may be present at idolatrous seruice Masses which are both idolatrous and impious things of their owne inuention and none of Christs institution as they falsly affirme Obiect But say some though wee are present at such places and in regard of externall presence and the body may seeme to adore their Idols yet wee detest them in our hearts and minde Answ This is a friuolous excuse and but an idle euasion for Idolatrie is forbidden not onely in the minde but the whole man and we must glorifie God both in body and soule 1 Cor. 6. 20. and God commends those that neuer bowed their knees to Baal And the Prophet saith We must lift vp our hearts with our hands to God in the heauens Lam. 3. 41. both to God neither to Idols Obiect But what say you to the example of Paul who to the
darkenes and ending in vtter darkenesse where shall be weeping and â—â—â—shing of teeth This is all the good that sinne doth and howsoeuer wicked men will not beliue this but flatter themselues in their mischiefe and goe on still in their wickednesse walking on still in darkenesse yet the time shall come as true as God hath spoken it when these shall goe away into perpetuall torments the reward of workes of darkenesse Math. 25. 46. where they shall houle and cry in vtter darkenesse woe and alas that euer we were borne thus to be tormented in this flame neuer to be quenched Thus we may see Sinne as iâ— were anatomized before vs and vnmasked and laid open in his colours to the astonishment and amazement of all that take pleasure therein who shall bee damned 2 Thes 2. 12. Vse 1 How should the consideration of this mooue vs to make conscience of euery sinne to hate it to the death to loathe and abhorre it to be quite out of loue with it as being the bane of our soules and the cause of the destruction both of body and soule We are not of the night nor of darkenesse therefore let vs not sleepe in sinne as doe others but let vs watch and be sober 1 Thes 5. 5. 6. And that knowing the time that now it is high time to awake out of sleepe c. Let vs therfore cast off the work of darkenesse and let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13. 11. 12. 13. And for the better doing of this wee must follow our Sauiour Christ in conforming our selues to bee like him who saith I am the light of the world he that followeth mee shall not walke in darkenesse but shall haue the light of life Iohn 8. 12. Vse 2 Secondly this must teach all Gods children to blesse and praise Gods name to shew forth the praises of him who hath called vs out of darkenesse into his maruellous light 1 Pet. 2. 9. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of his deâ—re Sonne Colos 1. 12. 13. whereas otherwise wee might haue perished in vtter darkenesse And this of the first Reason The second Reason why wee must not communicate with the sinnes of others is because all sinnes are vnfruitfull Haue no fellowship with vnfruitfull workes of darkenesse Vnfruitfull workes That sinne is altogether vnfruitful as it appeares here in the Text so it is confirmed by other places of holy Scripture shewing there is no profit in sinne What fruit had ye then saith Paul in those things whereof ye are now ashamed for the end of those things is death Rom. 6. 21. In which place wee may obserue a threefold Proposition concerning sin 1. euery sinne is vnfruitfull 2. euery sinne is shamefull 3. euery sinne is mortall Here is a great losse no fruit a bad end yea euen then when they tooke most delight and pleasure in sinne and gaue themselues ouer most of all to the seruice of sin euen then saith Paul yee had no fruit in sinne Saint Paul exhorteth to maintaine good workes for necessary vses that wee be not vnfruitfull Tit. 3. 14. where hee doth intimate thus much that as good workes make vs fruitfull so euill workes or want of workes make vs vnfruitfull and vnprofitable Hee that receiued his talent and did no good with it is called the vnprofitable seruant Matth. 25. 30. The hope of the wicked is vaine their labours vnfruitfull their workes vnprofitable Wisd 3. 11. Their thoughts are vaine their words idle their workes sinfull all both sinful and vnfruitfull and therefore vnfruitfull because sinfull as in the Text. It was Salomons conclusion All is vanity and there is no profit vnder the Sunne Eccles 2. 11 22. and 1. 2 3. and 3. 9. at large in that booke Obiect But it may bee obiected How can sinne be called vnfruitfull whereas a number get great gaine and enrich themselues by sinning as by Lying Stealing Whoring and Bawdery Cruelty Oppression Bribery Extortion Couetousnesse Vsury False dealing Deceitfull Weights and Measures and the like many come to great wealth by these sinne therefore is profitable Answ This is no true gaine neither doth it profit any but beeing gotten by vnlawfull meanes is both wicked and abhominable and as the Fathers commonly say Nil prodest luerifacere temporalia si perdantur eterna It nothing profiteth to gaine temporall things and to lose eternall For what is a man profited if hee shall gaine the whole world and lose his owne soule Matth. 16. 26. So what profit doe yee call that when men get neuer so much by the forenamed sinnes and afterwards lose their soules for their labour The scope of the Apostle here is to stirre vp the faithfull to fruitfulnesse and to leade their liues fruitfully and profitably that so they may walke proouing what is pleasing to God As if he should haue said Yee cannot possibly please God neither can your conuersation bee answerable to your profession if you communicate with wicked men in their sinnes which are altogether vnfruitfull This place is well explained Colâ—ss 1. 9 10. beeing in effect all one there the Apostle saith Wee cease not to pray for you and to desire you that yee might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding That ye might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke c. What is this I say but the same with this Text Walke-proouing what is well-pleasing to GOD And haue no fellowship with vnfruitfull workes If we would walke worthy of the Lord and as becommeth our profession then we must learne to know his will and please him If wee would please him then wee must be fruitfull in euery good worke If wee would bee fruitfull in euery good worke then we must haue no fellowship with the sinnes of the wicked for they are all vnfruitfull yea howsoeuer our profession is if we liue in the practise of these vnfruitfull workes or haue the least communion with them Wee may professe wee know God but by our workes wee denie him beeing abhominable and disobedient and to euery good worke reprobate Tit. 1. 16. It is the saying of the Apostle All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnes that the man of God may bee perfect throughly furnished to all good workes 2. Tim. 3. 16 17. If all Scripture then this of the Text aiming at this that men should be fruitfull This is a faithfull saying and these things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good works these
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.
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 saults 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 whereâ—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 noâ— suffer reproofe Answ Thâ— perill bee vpon their ownâ— heads the Minister hath discharged his owne soule â— God by the Prophet speaâ—â—eth If thou warne the wickâ—â— of his way to turne from it if â—â— 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 reâ—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 â—â— 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 â—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 â— 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 â— 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 plâ—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 destory 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
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 â—ir a scorner heareth not reproofe Prou. 13. 1. A scorner loueth â—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 Worâ— of God For the Word of Goâ— is quicke and powerfull anâ— 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 â—n holy life and good example for many times when words faile good examples auâ—ile Precepta decent Exempla trakunt Precepts teach Examples draw on others That this kinde of reproofe is heere meant appeareth by these reasons First we must vse reproofe by word towards a brother that trespasseth If thy brother trespasse rebuke him Luke 17. 3. But heere the Apostle speakes of infidels who are darkenesse and their workes workes of darkenesse Secondly The Apostle directs his speach to all Christians who must reprooue But it is not the part of euery one to reprooue other mens sinnes by words but it is their dutie to doe it by contrarie manners by an holy conuersation of life and by declining from all communion with sinne and sinners Thirdly the Metaphor of light here confirmes this Light discouers and makes all things manifest not by words but by light so children of light by light of an holy example must reprooue the workes of darkenesse Fourthly the Apostle exhorteth here to reprooue not men who are darkenesse but their sinnes the workes of darkenesse Men that sinne may bâ—e rebuked by words but their sinnes and workes of darkenesse by an holy life Fiftly the Apostle layeth downe two great reasons in the 12. Verse why we should rather reprooue sinnes by light of holy life than by words 1. because they are done in secret if they are done in secret how can wee reprooue things vnknowne by words 2. it is a shame to name them and to speake of those things which are done of them in secret how then can wee with honesty by words reprooue them which words are spoken emphatically for if it be a shame to speake of them how much more shame to commit them Vse 1 This being so it must stirre vp euery one to study and endeauour after piety and godlinesse to leade an holy life in all godlinesse and honesty To let our light of an holy example so shine before others that they may see our good workes and glorifie our Father which is in heauen Matth. 5. 16. Wee must haue our conuersation honest among the Gentiles that whereas they speake against vs as euill doers they may by our good workes which they shall behold glorifie God 1 Pet. 2. 12. Thus by the light of piety and good workes by a holy conuersation of life and good example wicked men will be reprooued and conuinced in their consciences that those things which they doe are not good whereas by the word of mouth yea by the word of God they will bee no whit mooued according to the saying of Saint Paul If all prophecie and there come in one that is an vnbeleeuer or one vnlearned hee is conuinced of all hee is iudged of all And thus are the secrets of his heart made manifest and so falling downe on his face hee will worship God and report that God is in you of a truth 1 Cor. 14. 24. 25. Thus by this meanes sinners are not offended but more profitably reprooued so are brought to a knowledge of themselues and being brought to a knowledge of themselues and their sins grow to a mislike of themselues and of their sinnes and so are brought to repentance and saluation And for this purpose that saying of Saint Peter is remarkeable and regardable yee Wiues be in subiection to your own Husbands that of any obey not the word they may without the word be wonne by the conuersation of the Wiues while they behold your chast conuersation coupled with feare 1 Pet. 3. 1. 2. Vse 2 This reprooueth and seuerely condemneth all those that liue a wicked lewde prophane and dissolute life giuing all euill example who are so farre from reproouing sinne as they dishonour God offend the weake scandalize the Church harden the wicked and confirme them in their wickednesse wound their owne and their brothers conscience causing others to fall and goe astray and in what them lye destroy their soules Euill words corrupt good manners 1 Cor. 15. much more euill workes And thus much of the manner of reproofe in Generall Specially the manner of reproouing of Sinne consisteth in these particulars It must be 1. orderly 2. certainely 3. plainely 4. discreetly 5. mildely 6. seasonably 7. louingly 8. patiently 9. considerately 10. zealously 11. profitably 12. impartially First wee must reprooue orderly Wee must first begin with our selues to reprooue sinne in our selues our Children Seruants and kindred then in strangers This order to beginne with our selues is very necessary for it is a shame to reprooue that in others with which wee are tainted our selues wee are vnworthy reproouers neither can wee in loue to them or hatred to their sinne or zeale to Gods glory reprooue others for that which we hate to reforme in our selues If we doe reprooue others and be as deepe in fault our selues it may well bee said vnto vs Physitian heale thy selfe Luke 4. 23. For wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things And thinkest thou O man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1. 3. And why beholdest thou the moate that is in thy brothers eye but considerest not the beame that is thine owne eye Or how wilt thou say to thy brother Let me pull the moate out of thine eye and behold a beame is in thine owne eye Thou hypocrite first cast out the beame out of thine own eye and then shalt thou see clearely to cast out the moate out of thy brothers eye Math. 7. 3. 4. 5. This is that holy order to bee obserued besides the conuincing the offender in his conscience of his fault before hee proceed to reprooue It is the counsell of the Apostle Let all things bee done decently and in order 1 Cor. 14. 40. if all things then Reproofe Vse This condemneth the common practise of the most who are alwaies prying into the liues of others obseruing them so as to vpbraid them and cast their faults in their teeth and altogether neglect their owne faults which are as great or greater These are a curious people to looke into other mens liues but a sloathfull people to looke into their owne They are quicke-sighted and Eagle-eyed in spying faults in others but as blinde as Moules to see their owne They can spie the least moate in their brothers eye but cannot discerne the great beames in their owne They are like vnto an eye which seeth all things but cannot see it selfe Thus they straine at a Gnat and swallow a Camell Matth. 23. 24. But let vs marke what Dauid saith Let the righteous smite mee it shall bee a kindenesse and let him reprooue mee it shall be an excellent oyle which shall not breake my head Psal 141. 5. Loe hee saith not here let the prophane Iewd wicked liuer who is tainted with the