Four Learned and Godly Treatises, Treatise 1

Four Learned and Godly Treatises · Treatise 1

FOVRE LEARNED AND GODLY TREATISES; VIZ.

The Carnall Hypocrite.

The Churches Deliverances.

The Deceitfulneſſe of Sinne.

The Benefit of Afflictions.

By T. H.

Printed at London by Tho. Cotes, for Andrew Crooke, and are to be ſold at the ſigne of the Beare in Pauls Churchyard, 1638.

Imprimatur,

Tho. Wykes. 1638.

Severall Treatiſes of this Authour.

1. THE Carnall Hypocrite, on 2 Tim. 3.5.

The Churches Deliverances, on Iudges 10.13.

The Deceitfulneſſe of ſinne, on Pſalme 119.29.

The Benefit of Prayer, on Prover. 1.28, 29.

2 The Vnbeleevers preparing for Chriſt, out of,

Revelations 22.17.

1 Corinth. 2.14.

Ezekiel 11.19.

Luke 19.42.

Matthew 20.3, 4, 5, 6.

Iohn 6.44.

3. The ſoules Preparing for Chriſt, or a Treatiſe of Contrition, on Acts 2.37.

4 The ſoules Humiliation, on Luke 15 Verſes 15, 16, 17, 18.

5. The ſoules Vocation, or Effectuall Calling to Chriſt, on Iohn 6.45.

6. The Soules Vnion with Chriſt, 1 Cor 6.17.

7. The Soules benefit from union with Chriſt, on 1 Cor. 1 30.

8. The Soules Iuſtification, eleven Sermons on 2 Corinth. 5.21.

p. 1THE CARNALL HYPOCRITE.

2 TIM. 3.5.

Having a forme of godlineſſe but denying the power thereof, from ſuch turne away.

IF you caſt your eies into the firſt Words of the Chapter, in the firſt verſe, you ſhall find the holy Apoſtle writing to Timothy p. 2his Sonne and Scholler, doth by way of Prophecy, and direction from God, diſcover the manifold dangers that would come to paſſe in the laſt dayes, and alſo annexeth the great danger in the 3, 4, 5. verſes, he makes up as it were a Catalogue of thoſe corruptions, that ſhould harbour in their hearts, and diſcover themſelves in the lives of wicked men, in the laſt age of the world, which is the age wherein we now live. In the 1. v. perilous dayes ſhall come, the reaſon of the trouble, and the ground of the miſery, that the Spirit hath foretold, ſhall befall and be brought upon the world, it ſhall not be in regard of the puniſhment inflicted, but in regard of the ſinne committed.

Among which ſinnes, he reckons up the curſed diſſimulation, that men ſhould carry a faire ſhew outwardly, when they p. 3had a great deale of wretchednes and vileneſſe in their hearts inwardly, that is one of the laſt, though not one of the leaſt ſins here reckoned up, thus farre the Apoſtle doth exhort Timothy to turne away from them.

Before we come to particulars, Doct. 1 take up the point in generall from theſe words as they ſtand in reference to the former.

The multitude of ſins bring the dangereſt times. When there are the greateſt abominations committed, there is the greateſt danger to be expected. For the danger of times lyeth not in regard of outward troubles but in regard of the manifold corruptions that are in us, and the many evils committed by us, when men are moſt wicked, then the time is moſt dangerous, for it is not the power of Satan, nor his wicked inſtruments, that can bring miſery to p. 4the People of God, but the roote of all ruine lyeth within our ſelves, Iere. 2.19. Here is the evill, here is the venome of all afflictions, and the gall of all troubles, that we have forſaken the Lord, that his feare is not within our hearts, 2 Chron. 15.5. They were without bleſſings, becauſe without God.

Inſtruction Ʋſe. to teach us, how to procure comfort to our owne ſoules & to recover our Country & times out of thoſe dangers that are threatned againſt us, its not meanes, nor men, nor policy, nor ſtrength, that can doe it, til our evils be reformed. Let every man looke to his owne wayes, and reforme his owne corruptions, and turne from his evill courſes, and then all dangers and inconveniences will turne away, and God will be a God to us, when they did eate and drinke, and did righteouſly, was it not well with them, I p. 5ſay no more, but remember it is Gods only wiſh, that it ſhold be thus with us. Iſa. 48.18. O that thou hadſt harkened to my Commandements! what then? what ſhould we have got by it, marke then what followeth, thy righteouſneſſe had beene as a river, O why might it not be our wiſh too, that we that enjoy peace and plenty under our Soveraigne, may have the ſame ſtill continued to us, ſtill harken to God, and all things ſhall hearken to us, Hoſ. 2.21. If we would call and obey him, hee would heare. Mat. 11.23. This was the ground of the deſolation of Sodome and Gomorrah, ſo that to humble, and to reforme our ſinnes, is the beſt meanes to maintaine the ſafety of a Kingdome or Nation.

In the Verſe obſerve two things firſt what Carnall Hipocrites and curſed diſſemblers will doe, They have a forme p. 6but deny the power. Secondly, what the carriage of the Saints ſhould be toward theſe, they ſhould turne away, becauſe they turne away from God, and the power of godlineſſe.

Firſt, the Hipocrite what he doth, he is onelyonly the picture of godlineſſe, as Machivel that curſed polititian ſpeakes, hee would have a man to take up the name of vertue, becauſe there is no trouble in it, no diſquiet which comes by it, but hee would not have him take up the practiſe of it. So it is with an Hypocrite, it is eaſie to have a ſhew and appearance, but when it comes to the vertue, power, and ſtrength of it, he cannot indure it.

Here is two things to be diſcovered, before wee come to the doctrine, firſt what is meant by godlineſſe, ſecondly what is meant by a forme.

Firſt, this word Godlineſſe implyeth p. 7two things, firſt, the doctrine of Religion, which by the Apoſtles is called the doctrine according to godlineſſe, ſecondly, that implyeth that gracious frame of ſpirit, whereby the heart is diſpoſed and the ſoule of a Chriſtian is fitted to expreſſe ſome gratious worke outwardly. For what the oyle is to the wheeles of a clocke, it makes them runne glibber, ſo godlineſſe to the ſoule, when the ſoule is oyled and annointed therewith, it is fitted to performe any good duty.

Secondly, what is meant by the forme of godlineſſe, I anſwer, the word forme or faſhion, it is taken by way of reſemblance, and ſimilitude from outward things, it is nothing elſe but that outward appearance, that any thing hath, diſcovering the nature and being of it. We uſe to ſay, that he hath the guiſe of his behaviour, and the proportion p. 8of ſuch a ones carriage, though he hath not the like diſpoſition of minde, ſo in this caſe a carnall Hipocrite may have the guiſe and portraiture or the outward profeſſion of a childe of God, that what a holy heart doth expreſſe outwardly, hee may expreſſe outwardly. Looke as it is among ſtage players, the ſtage-player puts on brave apparell, and comes on to the ſtage, and reſembles the perſon of a King, and acts the part of a Monarch, but if you pull him off the ſtage, and plucke his roabes from his backe, hee appeares in his owne likeneſſe, ſo it is here, a carnall Hipocrite, a curſed diſſembler is like a ſtage player, he takes upon him the perſon and profeſſion of a godly, humble, lowly man, and he acts the part marveilous curiouſly, and hee ſpeakes bigge words againſt his corruptions, and he humbles himſelfe before p. 9God, and he heares, and prayes, and reades, but when God pluckes him off the ſtage of the world, and his body drops into the grave, and his ſoule goes to hell, then it appeares that he had not the power of g…dlines, he was onelyonly a ſtage-player, a ſtage profeſſour. When Saul went to the witch to raiſe him up Samuel, the devill tooke upon him the guiſe of Samuel, but he was the devill, ſo many hipocrites, though they have the guiſe of holineſſe, and the forme of godlineſſe, yet there is no ſoundneſſe, there is nothing but diſſimulation within: Hence note this:

That godlineſſe hath a forme, Doctr. 2 or more clearely thus.

Sound godlineſſe alwayes ſhewes and diſcovers it ſelfe, where it is in the life and converſation of him that hath it. For it is not a meere fancy as ſome thinke. And they thinke p. 10when wee talke of godlineſſe and inward moving &c. what ſay they, will you have us Saints and Angels, as if godlineſſe were ſome ſecret thing, that never ſaw the Sunne, the Apoſtle doth profeſſely oppoſe theſe, and ſayes they are reall thing, and it is really in your hearts that have it, and it doth not keepe cloſe, but appeares and diſcovers it ſelfe, in a holy converſation outwardly. Pſal. 45.13. The Text ſaith, The Kings daughter, and that is not all, but her cloathing is of gold. The Kings Daughter is the Church of God, the Saints that God hath ſoundly humbled, and powerfully converted, they are the Daughters of God, they are ſanctified and purged, and the Image of God is ſtamped upon them, and what is their rayment outwardly? it is of gold, they have golden ſpeeches, golden converſations, not durty filthy p. 11converſation as the wicked h…ve, Act. 4.20. See how prevalent grace is, where it is, it was alſo the reſolution of the Apoſtle, 2 Cor. 4.13. it is alſo ſaid of David, he beleeved inwardly and therfore ſpake outwardly, ſo muſt we, or if wee reſt upon God, we will expreſſe the power of his grace in the courſe of our lives. Looke as it is with a clock, if the wheeles run right, the clocke cannot but ſtrike, ſo it is with the trees of the field, if there be ſap in the roote, it will diſcover it ſelfe in the branches, by the fruit and greeneneſſe of them, though it be hidden in the Winter, yet it will appeare in the Spring, and in the Summer, ſo it is in the Soules of Gods Servants, the frame of a mans heart, that is like the wheeles of a clocke, if a man have an humble heart, he will have a holy life, it will make the hand worke, the eye p. 12ſee, the foote walke, and the actions be proportionable unto the diſpoſition of the heart. So if there be the ſap of godlineſſe and holineſſe, and meekeneſſe, and patience in a mans ſpirit, it will appeare in the bloſſome and fruites, in good ſpeeches actions, and an holy converſation. If there be ſound grace in the heart, and godlineſſe within, wee muſt not thinke godlineſſe wil make a monſter; but it will make a comely, decent proportionable Chriſtian, that is foure ſquare in all good duties at all good duties, at all times, in all places, upon every occaſion. I conclude with Iohn the Baptiſt, Luk. 3.8. Worthy, the word in the Original is fine, Let your fruite be worthy, that is anſwerable, let them hold weight for weight with amendment of life, if there be obedience in the heart, it will anſwere ſuch obediences outwardly, p. 13lay obedience in one ballance, and then repentance will poyſe that obedience in the other ſcale

But you will ſay how comes this to paſſe, Object. may not a man have a gracious good heart, may not a man have a ſoule truely humbled and converted, and yet be a retyred Chriſtian, and not expreſſe it Anſw. outwardly?

I anſwer no, if there be holineſſe in the heart, it will ſhew it ſelfe without.

From the power of grace, Reaſon. 1 where ever it is imprinted upon any ſoule, it will breake through and make way for it ſelfe, what ever maketh oppoſition againſt it. Mat. 6.22. The meaning is, the eye is the Conſcience, the ſincere eye, is the ſincere conſcience, now if a man have a good conſcience inwardly, his whole converſation will bee proportionable to the ſame. Mat. 13.33. The p. 14grace of God is compared to leaven, it will never leave leavening, till it hath leavened all the whole lumpe, if the heart be leavened with grace and godlineſſe, never thinke to keepe godlineſſe in a corner, and contrive it into a narrow compaſſe, no, no, it will never leave leavening, till the eye lookes holily, and the hand workes mercifully. Nay, obſerve this in particular, firſt let corruptions be never ſo ſtrong in a gratious heart, the power of godlineſſe will over power all, and worke out it ſelfe, and get ground in concluſion. Look as it is with the Moule, put her into the ground, and ſtop her up, ſhe will worke her ſelfe out one way or other, ſo it is with a gracious frame of ſpirit, though there be a great deale of earthly corruption, yet a gracious heart will worke under ground, and worke it ſelfe out p. 15of all theſe. It is obſerved by naturall Philoſophy, when a Shippe is caſt away, the Sea vomits on the ſhore the dead perſons, and the Sea will not fetch them in againe, ſo there is a Sea of grace in the ſoules of Gods ſervants, there is but a beginning of grace indeede, but there is abundance of life, and vertue and power in the graces of Gods children, ſo that though there be many corruptions, much deadneſſe and untowardneſſe, yet if this gratious worke be there, it will vomit out all, it will fling out thoſe dead bodies, but never take them in againe. Ier. 20 4. obſerve when Ieremy out of a kind of diſcouragement and pride of ſpirit, becauſe he could not find that ſucceſſe, and ſome deſpiſed it, and ſome ſcoffed, I will preach no more ſaith he, but even then the word of the Lord was as burning fire, this was the power p. 16of this gratious frame of heart we ſpeake of, Matt. 12.35. Bring forth good things, the word in the Originall is, All caſt out good things, and it implies a kind of copulſion, ſo that a holy man, out of the treaſure of holines caſts out holy things, that is how ever many corruptions hang about him, and would hinder him from doing what hee ſhould, yet a good heart will caſt out all, and break through all. Looke as it is with ſire, let it be raked up never ſo cloſe, yet there will be fire, it will heate, and burne, and conſume all into it ſelfe, ſo it is with the ſire of grace in a mans heart, though there be many clogging corruptions, yet if this grace be there, though a man have a great deale of filthy noyſome humors of vanity, and coller and anger, and careleſſeneſſe yet this fire will heat and burne, & make way, & kindle p. 17and turne all into a flame at concluſion.

Secondly, it will not onelyonly breake through all corruptions, but through all outward occaſions that comes againſt it. Pſa. 39.3. The good man was among a company of mockegods, that were flowting and gibing, and now ſaith he, I burned and ſpake with my tongue, as who ſhould ſay, the grace of God was ſo powerfull, that he could hold no longer, he could beare no more, but ſpake with his tongue. Looke as it is with the Husband man, he caſts his ſeede into the ground, and covers it over with earth, yet that little ſeed will breake the earth, and rend the ground and come out: ſo it is with a godly and holy heart, where in the immortall ſeede of Gods word is ſowne, though there be clogs and occaſions of oppoſitions, this way and that way, and another p. 18way, yet a gratious heart will breake through, and the good worke of the Lord that is implanted in the ſoule will appeare in the life and converſation.

Conſider Reaſon. 2 the end why God gives grace, which cannot be attained unto, unleſſe wee expreſſe the power of this grace outwardly, as well as to have it inwardly in our hearts. For marke the ends why God gives grace are principally theſe two. Firſt, to glorifie the Lord, Ephe. 1.6. There was ſuch a proud heart humbled, ſuch a carnall wretch purified, 1 Pet 2.12. I would have Gods children carry themſelves ſo holily, that the wicked may admire at them, and glorifie God, the ſecond end, why God gives grace, that we may be a meanes to draw others on in the ſame way, wherein God hath inabled us to walke, 2 King. 7.9. There p. 19they ſay, Wee doe not well, this day is a day of glad tidings, come therefore let us tell it to the Kings houſhold: ſo it is with a mercifull gracious loving heart, if God ever opens his eyes, and ſhewes mercy to his ſoule, and pardon his ſins, then he thinkes ſure I doe not well, that I doe not tell it to my fellow ſervants, that they may love grace and embrace it, and be bleſſed by it, this thou muſt doe, and ought to doe, and this you cannot do if you keepe your grace ſecret within your hearts, therfore tell your fellow ſervants, of a truth I had as ſtony as careleſſe a heart as you, but it hath pleaſed the Lord to breake it, it hath coſt me many a ſob and ſalt teare, but now the Lord hath pardoned me, did you but know the peace of a conſcience, you would never live as you doe, this is the frame of a gratious heart.

p. 20Inſtruction Vſe. 1 that it is not a fault for any man to ſhew himſelfe forward in a holy courſe and holy converſation, know it is no fault to expreſſe that grace which God hath beſtowed upon thee. I ſpeake this the rather by reaſon of the cavils of a company of carnall perſons, that caſt reproaches upon this courſe, ah ſay they, they can make a ſhew, but they are all hypocrites, if a man knew their hearts, they are as bad as the worſt. I anſwer how doſt thou know their hearts to be bad, we judge the tree by the fruite, and we may judge the heart by the life and converſation. But be his heart naught, yet there is not a fault in that hee makes a ſhew, to make a ſhew and to expreſſe holineſſe is good, but that is a fault, that the heart is naught, let that therfore which is good be commended, and that which is naught be avoyded. p. 21It is not the fault of gold that it gliſters, but that it gliſters and is not gold. But what heart is thine in the meane time, that cannot indure ſo much as the ſhew of godlineſſe, it ſhewes a heart marveilous violent againſt God, a heart marveilous Satanicall, he that loves his father, will love the picture of his father, ſo if thou loveſt holineſſe, thou wilt love the picture of holineſſe.

But you will ſay we doe not diſcommend holineſſe. Object. but it is this Hypocriſie, that we diſallow God forbid that we ſhould ſpeake againſt holineſſe.

Give me leave to reply two things. Firſt, Anſw. that which thou ſeeſt them want, labor thou for, and that which is good in them, labour th…u to take up. Thou that ſayeſt thoſe are Sermon hunters, yet they will couzen and lye, and the like, doſt thou ſpeake againſt hearing the p. 22word, and praying in families, no, oh but this couzening, diſſembling, why then, take thou that which is good, ſanctifie thou the Lords day, and pray thou in thy family, ſhew thy holineſſe outwardly, and bee thou alſo inwardly ſincere, but thou that hateſt the forme of godlineſſe, it is a ſigne thou hateſt the power of godlineſſe.

Secondly, if thou hateſt them for hypocriſie, then thou hateſt them becauſe they are ſinnefull, and if thou doſt, thou wilt hate thoſe more that are greater ſinners, as a man that hates a tode, the greater the tode is, the more he loathes it, ſo if thou hateſt hypocriſie becauſe it is ſinneful, then thou wilt hate that man which hath more ſinne, but thy conſcience teſtifieth that thou canſt love drunkards, and harlots, adulterers, and ſpeake wel of blaſphemers, thoſe thou art content with, and wilt not p. 23reproach them, this is a great ſigne thou hateſt holineſſe and ſincerity, becauſe thou hateſt the ſhew thereof.

For reproofe it condems the opinions of a great company of carnall profeſſours, that bragge Vſe. 2 of their good heart, when in the meane time they have baſe lives. Take any carnall wretch that hath neither the forme nor ſhew, he will though he make not ſuch a ſhew as many doe, but he hath as good a heart to God ward, be not deceived, God is not mocked, this is an idle conceit, of thine owne carving and coyning, a thing that the Saints of God never found, a thing that the Scriptures never revealed, no, no, if grace be inwardly, it will ſhew it outwardly. You would thinke a man were beſide himſelfe, that ſhould tell you of a Sunne that did never ſhine, or of a fire that did never heate, this would be p. 24a ſtrange ſun, & a ſtrange fire, ſo it is a ſtrange kind of imaginatiō thou haſt, thou thinkeſt thou haſt a good heart, and yet never expreſſe it outwardly in thy converſation, it is well, ſometimes there may be a ſhew without a ſubſtance, but this is impoſſible, that there ſhould be a ſubſtance without ſome appearance.

Should thou ſee a body lye on the bed, and neither ſence in it nor action proceeding from it, you would ſay it is dead, it lives not, ſo in this caſe if faith worke not it is a fancy, it is an idle fooliſh carnall preſumption, why, faith purifies the heart, and workes by love, faith is, mighty and powerfull, and faith is operative and effectuall, therefore thou that thinkeſt thou haſt a holy heart, and never ſheweſt it in thy courſe, it is a fooliſh deluſion of thy heart, therefore know this for an everlaſting rule, that the worſt p. 25is alwayes within; Out of the abundance of the heart, &c. if thy eye, thy tongue and thy life bee naught, what a vile heart haſt thou then, there is the puddle of all abomination and prophaneneſſe from within, for the heart mooves the eye, and the tongue, and the foote to wickedneſſe. If the Streames be impure the Fountaine is much more filthy, therefore away thoſe carnall pleas and fooliſh deluſions.

Exhortation, we heare the Vſe. 3 duty God hath revealed, and the taske God hath ſet us, therefore take up the taske, if you deſire any evidence to your ſoules or teſtimony to your hearts, that God hath wrought grace in you, then ſhew it in your lives. Expreſſe the vertues of him that hath called you from death to life, as the Apoſtle, doe not onelyonly have vertues, as patience, p. 26meekeneſſe, &c. but ſhew forth theſe vertues that others may bee bettered by them. Therefore the Lord ſaith be yee holy as I am holy, not in affliction onelyonly, but in all manner of converſation: marke he doth not ſay, have good mindes onelyonly and honeſt hearts, but in all manner of converſation; bee holy in buying, ſelling, travelling, trading, &c. Gods Saints ſhould be ſo holy in their lives, as men ſhould ſay, ſurely there is a holy God, ſee how his ſervants are holy, there is a righteous God, ſee how righteous his ſervants are. Away therefore with thoſe idle ſottiſh policies of a company of carnall perſons in the world, that are directly oppoſite to the power of godlineſſe.

There is a generation of Polititians in the world, that count it a point of great wiſedome for a man to conceale his p. 27Religion to himſelfe, and the phraſe is among men, keepe your holineſſe and your hearts to your ſelves, and they confine godlineſſe within a mans Cloſet or ſtudy, but if any holineſſe appeare in his life, or any exactneſſe in his Courſes, there is an outcry made preſently, O deſcretion would doe well, if men were but wiſe much might bee done. Wiſedome I dare not ſtile it, but that the Scripture ſpeaketh of a wiſedome that is not from above, that is carnall, ſenſuall and diveliſh wiſedom, w^ch the Word requires not, the Word warrants not. Theſe men may imagine the holy Apoſtles wanted wiſedome, Phil. 4 5. Hee exhorts you to let your patience be made knowne to others and let all know it, for the Lord is at hand. This takes away a cavill ſome may ſay, if a man doth ſhew and expreſſe godlineſſe p. 28outwardly, then contempt and perſecution will be at hand preſently, why ſaith the Apoſtle, the Lord is at hand to comfort you, to deliver you: Nay in theſe mens conceits, Chriſt ſhould have wanted wiſedome, when hee commanded peremptorily, Matth. 5.26. Let your light, &c. hee doth not ſay hide your light in your ſoules, and keepe your hearts to your ſelves, No, no, but let it ſhine forth. You that are tradeſmen, you are not content onelyonly to have your ſonnes put to prentiſe, but you would have them to learne their trade alſo, you are bound prentiſe to the trade of holineſſe, you profeſſe your ſelves to be ſchollers in the ſchoole of the Lord Ieſus Chriſt, therefore let us expreſſe ſomething wee have learned, let us ſhew ſomething wee have gained, ſhew ſome workemanſhip as p. 29the Apoſtle calls it, Ephe. 2.10. I would have every Chriſtian man expreſſe the workemanſhip of the Lord, that is, I would have him expreſſe ſuch holy graces in his cou…ſe and converſation, that all the world ſhould finde no flaw, that when the wicked ſhall ſay, what have you done with your grace, are you a profeſſour and pray, reade and heare Sermons; now let a Chriſtian put the word to ſilence, I am more able to ſuffer perſecution then thou art to thinke of it I am more able to beare trouble then thou to heare of troubles, Heb. 10.34. But ſome may ſay, I wonder you can endure ſuch indignities to be laid upon you, fye, you may wonder indeede, but now godlineſſe ſheweth it ſelfe, what ſerves grace and godlineſſe for, but onelyonly that wee ſhould doe ſomething for the glory of p. 30God more then you can.

Aye Object. but you will ſay, to mee this is the onelyonly way for to make a company of proud profeſſors in the world, this is the onelyonly way to blow up a haughty heart, to make it ſhew it ſelfe to the world, which is nothing elſe but pride.

I Anſw. anſwer, the Saints may ſhew forth godlineſſe, and yet not themſelves, however a carnall heart is ready to abuſe the beſt duties ſometimes, as the corrupt ſtomacke doth turne the beſt Cordialls into Choller, ſo a corrupt heart may ſet forth his owne vaine glory, but yet the duty it ſelfe is good, though the abuſe is to be avoided.

But Object. you will ſay, how ſhall a man ſo order himſelfe, that he may bee neither cowardly in hiding his grace, nor vaine glorious in expreſſing his grace.

I Anſw. anſwer there are foure rules to be obſerved.

p. 31Firſt labour to lay downe all Rule 1 carnall excellency of thy parts and abilities, and of all outward reſpects that are in thee and God hath beſtowed upon thee, lay downe all thoſe in all thy ſervice, that onelyonly the power of the Lord Ieſus may bee diſcovered to the view of the world, let grace be above all, make that knowne, and lift that up above all other things whatſoever. Marke how carefull Paul is to knocke off his owne fingers, 1 Cor. 15. 10. but not I ſaith he he ſhrinks in and will take nothing to himſelfe, it was not I, but the grace of God, which was the author and the cauſe of it, and therefore 1 Phil. 20. Paul did ſet up God on the Pinacle, ſo that nothing appeared but Chriſt and his grace: hee lay in the duſt, that the Lord onelyonly might tread upon him, that he onelyonly might be magnified, admired p. 32and extolled. I would have a Chriſtian deale in Chriſtianitie as men doe when one lifts another over the wall, he that is lifted up, is onelyonly diſcovered, but the other is not ſeene, all men may view him, but the other not deſcried: ſo I would have the ſoule lye downe low in the duſt, and at the foote of the Lord, and lay downe all excellency of gifts, that Chriſt and his grace might onelyonly appeare. I would have a Chriſtian heart in reading, praying and profeſſing to ſhew forth Chriſt, onelyonly lye thou hid and beare up the Lord and his grace, that he onelyonly may be preſented to the view of the world.

Secondly Rule 2 labour that others may acknowledge that worke of excellency, and that the excellency of that grace might be ſeene of others but not of our ſelves, Matth. 5.16. O that p. 33Chriſtians would ſo walke and converſe that the whole world might ſee what grace can doe? that men may ſay ſuch a one by nature is marvelous chollericke, but ſee what grace can doe, hee is very calme and meeke, ſuch a man is a very coward naturally, but ſee what grace can doe, he is couragious for the cauſe of grace: obſerve the difference between a proud and a meeke ſpirit. 2 King. 10. 16. Iohn come and ſee, &c. this is the patterne of a proud ſpirit, for alwayes a vaine glorious man either beginnes or ends with ſomething of his owne, and if for ſhame hee cannot commend himſelfe, yet hee will ſo expreſſe himſelfe that hee will leave ſome praiſe of himſelfe behind him; if he talkes with ſome great man he will flatter, and fawne, and praiſe the man hee ſpeakes to, ſo that when he is gone, they p. 34may ſay he is a wiſe deſcreet man, & fits every mans humour that it may appeare what parts are in him. This is the temper of a proud man.

But now take an example of an humble heart, Act. 4.12, 13. that was a faire booty to take a great deale of glory to himſelfe, bee it knowne not I, but the name of Ieſus hath made this man whole, 1. Iohn 20. I am not that great Prophet.

Labour Rule 3 that others may bee in love with thee, and labour to bee partakers of it, this wee ought to labour at in all our performances, for wee are but friends to the Bridegroome, and all that wee have to doe is to wooe and winne the hearts of people, not to us but to the Lord Ieſus, 1 Pet. 3. 1. I tell you a holy wife, that hath the worke of grace in her heart, ſhee may ſo behave herſelfe to her husband, that hee p. 35may ſay, what doth the grace of God worke this? then ſure I will love that word and that grace. The ſervant that ſtands at the ſtall askes the Chapman what will you buy, he doth not ſell for himſelfe, it is his maſters commodity: ſo it is in this caſe, a Chriſtian ſhould not ſet out any thing, either parts or gifts to make men buy, but that they might buy grace, and love grace, eſteeme of grace, and rejoyce in the power of grace.

This ſhould be our ayme and care in ſhewing forth the power of godlineſſe that others may glorifie God with us, and Rule 4 bleſſe God. Men glorified God in Paul, and ſaid, O the admirable power of God that can thus prevaile, hee that hath beene an oppoſer, now a Preacher of Chriſt, men here wondred at the grace of God. So then labour to expreſſe thy p. 36grace outwardly when time ſhall ſerve; art thou a holy wife, ſhew thy ſelfe meeke to a churliſh Naball, are you holy ſervants, and yet doe you thinke you may bee way ward and proud, and take one end of the ſtaffe, and thinke your Maſter nor Miſtreſſe may reprove you, this is not a ſhew of godlineſſe but of ſawcineſſe, if you have grace inwardly, ſhew it outwardly, and let all the world know what it is to have a gracious heart, let them that have no grace be proud, &c. but bee thou meeke, obedient, and lay thy hand on thy mouth, and ſay nothing; O what a glory would come to the name of Chriſt hereby. Carry home the point in hand, maſters, ſervants, fathers and children, have you any goodneſſe, let the world ſee it, let thy father ſee it if thou beeſt a child; let thy maſter perceive it if thou beeſt a p. 37ſervant, that the wicked of the world may not ſay, what are your profeſſours, that you talke ſo much of, they are as proud and as peeviſh as others, they are as unjuſt as others; for ſhame let it never bee ſaid ſo of you, but if you thinke you have any godlineſſe, expreſſe it then, why ſhew it then, the fire cannot be without light, the Sunne without heate, ſo if grace be in your hearts it will appeare in your lives.

Now the ſecond thing is the behaviour of the wicked to this power of godlineſſe, they deny it, that is, they ſubmit not, they cloſe not therewith. As a ſervant that denies ſuch a man to be his maſter, and the maſter deny ſuch a one to bee his ſervant, when the one will not owne the other, ſo Hypocrites deale with the vertue of grace & power of holineſſe, they will p. 38by no meanes beare the authority of it; looke as it was with Peter in another caſe, hee denied Chriſt, as who ſhould ſay, I would not owne him, I doe not belong to him, I owe no ſubjection to him, he hath no authority over mee: ſo many goe under the name of Chriſtians, but when it commeth to the power of godlineſſe, then you ſay, godlineſſe hath nothing to doe with me, you will doe what ſeemes good in your owne eyes, you fling off the power of godlineſſe and the authority of grace which ſhould rule you. Hence obſerve,

That Doct. 3 Hypocrites take up the profeſſion of godlineſſe, but deny the power thereof, to cloſe with it or to take poſſeſſion of it.

For the opening of it two things are to bee diſcovered, firſt, wherein conſiſts the denyall p. 39of the power of godlineſſe, ſecondly the reaſons why they that outwardly profeſſe it, yet will not ſtoope to the power of it.

Firſt your carnall Hypocrites deny the power of godlineſſe three wayes.

Firſt, partly in their judgement, when they will not aſſent to the authoritie of the truth, and acknowledge the neceſſitie of godlines, when they ſay I hope a man may be ſaved, though he be not ſo exact and preciſe, what though hee ſweare now and then, and hath none but that, ſuch a man I hope may bee an honeſt man and goe to heaven. I ſee no neceſſity put upon a man, that a man muſt thus conforme his life to the rule of righteouſneſſe with the ſtrictneſſe that Miniſters call for and require, this is to deny it in your judgements.

p. 40Secondly in your wills and hearts, when the will and affections will not ſubmit themſelves to bee framed, and ordered, and diſpoſed by the power of godlineſſe, you will bee proud, and peeviſh, &c. and will walke in your owne wayes, let God ſay what hee will, and the Word command what it pleaſe, though we are damned and goe downe to hell for it, this is a profeſt oppoſition of the truth, and of the power of godlineſſe.

Thirdly, when we deny it in our practiſe, in our actions, for if a mans actions be naught, this is certaine his heart is naught, this rule will never deceive you, now we come to ſhew the cauſe why a company of hypocrites can ſwallow downe profeſſion, but theſe will onelyonly complement with godlineſſe, but away with the power of it.

p. 41Becauſe godlineſſe and the Reaſon. 1 power of it where it comes is of a powerfull nature, of a commanding authority, it will ſubdue all thoſe beloved corruptions, thoſe prevailing luſts which wicked men ſo highly prize and are not content to part withall, therefore they cannot away with the power of it. Take an Vſurer or covetous man, & tell him he muſt make ſatisfactiō, or elſe periſh, this goeth to the heart. And I knew ſome of theſe extortioners that could be content to pay ſome ſmall ſums, but when it comes to 40. or a 100. pounds then they flew off, and for ought I know lived and dyed in their ſinnes. The Adulterer ſaith he muſt have his queanes, the power of godlineſſe ſaith he ſhall not, the drunkard his companions, the power of godlineſſe ſaith hee muſt not have them, unleſſe hell with them, p. 42now here is the quarrell, therefore they take up the ſhow and deny the power thereof.

The power Reaſon 2 of godlineſſe is accompanied with a great deale of ſtraightneſſe and painefulneſſe in a Chriſtian courſe, now a carnall man would faine have ſome elbow roome, and goe a broad way, but the way of godlineſſe is thus, and the hypocrite is not able to be pinched, hence hee is not able to beare the power of godlineſſe. Take notice of this, the power of godlineſſe requires a conformity of the whole man in ſpeech, practiſe, courſe and behaviour, the power of godlineſſe hath an univerſall juriſdiction, and will rule in your tongue, in your courſe, in your apparrell, in your company, nay it requires beſides, the heart and ſinceritie thereof, and this is ſtraight and difficult, therefore they deny it.

p. 43The power of godlineſſe is Reaſon 3 ſevere, and ſharpe, and keene, and cuts to the quicke, it ranſackes mens conſciences, troubles mens ſoules, and will not let them alone, therefore it cannot be endured; when the power of godlineſſe comes it will make a man ſee upon what ground hee goeth, and with what evidence of life and ſalvation, Gal 6.4. as who ſhould ſay, many men thinke themſelves ſome body in the world, but they are nothing when they come to the triall, Rom 7.9.21. before God opened his eyes he thought he was in a good courſe but afterwards it was otherwiſe, &c.

Outward hypocrites can lie, cheate, ſweare and be drunke for company, and goe away and never bee troubled, they ſay, they will repent and hope God will pardon them, &c. but the power ſaith, oh thoſe curſed p. 44diſtempers of heart are enough to ſinke your ſoules into hell for ever, this now vexeth them, and then away goes godlineſſe.

Theſe deniers and oppoſers of godlineſſe may bee referred to three ſorts or rankes.

Such as openly and cauſtomarily continue in the commiſſion of any ſinne in any kind after their conſcience hath beene convicted and after their judgement hath beene informed, and alſo the nature of the ſinne, and the condemnation due unto it out of the Word hath beene diſcovered, theſe doe undoubtedly diſcover unto the world, that as yet they have no worke of true grace wrought in their ſoules. I doe not ſay they that commit onelyonly hainous ſinnes and continue in them, as drunkards, &c. but thoſe that lye in and ordinarily take up the practiſe of any evill p. 45which is knowne, theſe have not the worke of grace in their hearts. I know Gods Saints oftentimes trip and are taken aſide, but ordinarily to take up the practiſe of any evill cannot have true grace. As for example a common and ordinary ſwearer, a common prophaner of the Lords day, a man may paſſe this concluſion upon ſuch perſons to be graceleſſe, this is ſeene, 1 Ioh. 3.7. as if hee had ſaid, many will beare you in hand, that they are honeſt and holy, but let no man deceive you, tis not ſaying but he that doth righteouſly is righteous. And he that committeth ſin is of the divell, but you will ſay, doth not every one commit ſinne, no, he that is ſaid to fall into ſinne is not ſaid to commit ſinne, but hee that takes up a trade in ſinne, it is his occupation, they are workers of iniquitie, Pſal. 14 9. The Lawyer p. 46goes up to London in Tearme time, but he hath his Vacation time too, ſo ſinners have their Vacation time, the Drunkard, Vſurer, Adulterer have their Vacation times, but ſo ſoone as the terme time comes, ſo ſoone as the occaſion is offorded, and the opportunity offered they fall to their old trade. Now if you ſee theſe men, you may know him, hee is one of the limbes of Sathan, hee is one of impes of the Divell, and in truth a child of the Divell ſo long as hee remaines in that eſtate; hee doth not ſay, hee falls now and then into an evill way, he is now and then taken aſide, but the rode wherein all travells is a naughty way, the gameſter ſets himſelfe to gaming, &c. that ſame ſetting of the Bias of the ſoule in an evill way, and the expreſſing of the ſame in a mans practiſe, certaine yet hee is in the p. 47gall of bitterneſſe, theſe perſons are called the children of Belial, 1 King. …1. this word ſignifies, ſuch as will beare no yoak; it is their ordinary courſe to ſhake off the Commandements of God, as Drunkards, &c. are children of Belial, their hearts are baſe, and their lives as bad as their hearts; but you will ſay, their hearts may bee good for all this; nay I ſay they cannot, how prove you this? I anſwer, thou toldeſt me ſo, that is, thy life and converſation doth teſtifie it; the drunkard ſaith, I am a notorious drunkard, beare witneſſe men, and Angells, and friends, and neighbours, they proclaime it to madde men and children. Iam. 2.18. Shew me thy faith by thy workes, hence I conclude, faith inwardly may be ſeene by workes outwardly; then I conclude alſo that hee may his infidelity too by his p. 48workes, if grace be expreſſed by precious workes, then a mans baſe heart may bee deſcried by baſe practiſes. No Phiſitian ſees the heart when he tryeth whether his diſeaſe be in the heart, but hee feeleth his pulſe, but if that bee vehement and violent, hee ſaith his heart is very much diſtempered. Happily I doe not ſee the wheeles of a Clocke, but when it ſtrikes, I know it mooves: So it is herein, doe not thinke that you may have good hearts, and yet wicked lives, No, no, I can feele your hearts by your pulſe, if your converſation be naught your hearts are worſer. Eccleſ. 10.3. The foole proclaimes himſelfe a foole, ſo doth the drunkard.

Aye Object. but you will ſay, is it not poſſible for mans heart to bee good all this while, ſuch a man will be tipſey now and then, and ſuch a one will lye, p. 49cozen and diſſemble now and then, but cannot a man have a good heart for all this.

I will not tell you ſo, Anſw. but the word tells it, Matth. 7.18. A good tree cannot bring forth evill fruite, he doth not ſay a good tree may now and then bring forth evill fruite, but commonly it brings forth good, no further it is impoſſible; why judge you, can Grapes grow upon Thornes, or doe men gather Figges on Thiſtles, can this be, you will preſently ſay this is impoſſible, it is againſt nature and reaſon.

He whoſe judgement is informed and his conſcience convinced, what duty it is hee ſhould take up, which godlineſſe requires and alſo enables him to take up, and yet will not ſet upon it, this man denyeth alſo the power of godlineſſe in his practiſe. I doe not ſay thus, that he that cannot p. 50performe good duties after ſuch a manner or in ſuch a meaſure, that hee denies the power of godlineſſe. I ſay not neither that hee which is ſurpriſed either by temptations or corruptions; if hee omit good duties now and then, and recover himſelfe, and uſeth greater ſpeede and care afterwards becauſe hee hath beene negligent. As it is with a horſe that ſtumbles, as ſoone as hee recovers himſelfe be goeth the faſter, ſo if his ſtumbling and neglecting workes this effect, he doth not this power of grace deny, but they that know this onelyonly and will not take it up, hee onelyonly denies it Grace wherever it comes it makes not a man a monſter, but … new creature, ſo that it hath a heart but no foote, a foote but no tongue, a hand but no head, a head but no heart; ſome will doe ſomething, but p. 51know nothing, ſome will know ſomething and affect nothing, grace will not doe thus; No, no, grace makes a man a new creature, whatever a Chriſtian ſhould doe, grace inables a man to doe, 2 Tim. 2.21. A veſſell of honour, not onelyonly fit for ſome good worke, but for every holy duty, and a good Chriſtian due not but at the firſt ſubmit to it, Col 4.12. Drunkards now ſubmit, Vuſurers now ſubmit, Oppreſſers now ſubmit; make reſtitution, or elſe thy heart cannot be ſound.

Aye but you will ſay, Object. It is but a duty I omit, I performe all the reſt, let the world ſpare me in this

I ſay he that will not ſet upon the performance of every duty that God requires and endeavours not to doe it as well as he can, Anſw. hee that will not performe every duty, he never had p. 52the power of grace to performe any, hence it comes to paſſe that if any man will paddle with the Lord and take up ſervices by halfes, and will have his reſervations and excuſes. I have oppreſſed and cannot make reſtitution, any thing but that I am loath to pray in my family, that is ſeditious, &c. Now if you are convinced of any duty and ſet not upon it, you are profeſt oppoſers of the power of godlineſſe

He that is wilfully ignorant and will n…t ſearch nor ſeeke out thoſe truthes whereof hee ought to be informed, nay hee will not receive directions from thoſe that are able to teach and guide him in the way of ſalvation, he that purpoſely flies off becauſe he may have ſome plea and pretence for himſelfe, to take up the courſe he would walke in, hee is a denier of the power of p. 53godlineſſe. As for example ſake,

A man will often hold this as a ſhield and a buckler, knew I it, or were I perſwaded of it, then would I doe it, thus men as it were withdraw themſelves from the juriſdiction of the truth, and they will not know that they ſhould know, that ſo they may have colour to excuſe them in the not doing of that they would neglect; now theſe men though they be not informed, yet they becauſe they are wilfully ignorant, and becauſe they withdraw themſelves from under the power of the meanes that ſhould informe them, theſe are profeſt oppoſers, for godlineſſe hath that power which is able for to make a man performe any duty, 1 Cor. 2.5. 1 Iohn 2.27.

Now we come to the carriage of the Saints, what their p. 54behaviour ſhould bee to ſuch diſſemblers, the Text ſaith turne away from them, becauſe they turne away from godlineſſe, as they are eſtranged from God ſo ſhould wee bee eſtranged from them.

Firſt for the meaning of the words, this phraſe turne is not to be found in all the Scripture but in this place, and it is a borrowed ſpeech from things that are contrary one to another, and therefore withdraw your ſelves one from another, and ſet your ſelves one againſt another; theſe are implied in the phraſe, firſt the heart is eſtranged from another, ſecondly the life and converſation is in ſome meaſure withdrawne from another.

Secondly we come to ſhew the nature of this communion wee ought to have with theſe, and how farre wee may goe; firſt we will diſcover it in generall, p. 55ſecondly wee will lay forth the rules in particular.

Communion therefore is twofold,

Publike,

Private.

Publike concernes the publike Congregation, and it is an open mee…ing of many together by vertue of publike authority to partake of holy duties. Three things obſerve in the deſcription, firſt there muſt be an open meeting, becauſe it is in the Congregation, the Congregation is like to common paſtures, that are common for every mans Cattle, ſo the ordinances of God are common paſtures for every one, ſecondly it is by vertue of publike authority, for that is obſerved of Hezechiah, that hee opened the temple doores, ſo that publike authority gives warrant to publike meetings, thirdly is the ſharing of men together in the holy ordinances of God.

p. 56Now the queſtion groweth on, how farre is it lawfull for the Saints of God to converſe with thoſe that are common ſwearers, and drunkards, and adulterers, and the like for the preſent; what are theſe rules.

The rules are two, firſt thoſe that have publike authority in their hands, they to whom God hath committed authority over others, ſuch as are eyther ſcandalouſly naught, or openly prophane, ſhould by them bee excommunicated, as wee may ſee by the example of Paul, 1 Corrinth. 4.5. Matthew 18.15.

The ſecond rule ſuppoſe they that are in authority will not ſeparate them, the ſecond rule then is this, yet the Saints of God ſhould not abſtaine from the Congregation, it is pittifull indeede, and the thing is troubleſome and tedious to a gratious heart, and wee muſt p. 57mourne for it, but being it is not in my power I muſt not abſtaine, I know there are many objections and cavills of the Anabaptiſts againſt this, and they thus reply.

This ought to be done, Object. that ſuch perſons ſhould be excommunicated, therefore why ſhould I enjoy communion with the body of Chriſt.

I anſwer it is true, Anſw. wee muſt mourne for it, & as King Iames ſaid of the abuſe of excommunication, it is a ſhame in the Church, but that part is yours to whom authority belongs.

But they caſt this as a reproach upon our Church, common drunkards they ſay, and ſwearers if they do but pay 2. pence for their offering at Eaſter, may receive the Supper of the Lord.

Wee confeſſe this fault, let it lie where it is, we cannot reforme it, we can onelyonly mourne p. 58for it, and that God will accept, 1 Cor. 5.11. there they bring Scripture for it. If there bee any Adulterer or uncleane perſon ſaith the Text among you, let him not eate, that is communicate with him ſay they.

Anſwer, I ſay to eate, there is not referred to the communion in eating the body of Chriſt, but eate not with him, that is, be not familiar with ſuch a perſon, and it includes the word familiarity not communion at the Lords Table. Pſal. 41.9. There eating implyeth a common inward familiarity, my owne familiar friend, &c.

But Object. yet they reply againe from the greater to the leſſe, if wee may not eate with them privately, then much leſſe publikely may wee communicate with them.

It Anſw. is no good reaſon, becauſe I have more authority to refuſe p. 59the company of a man in my owne houſe then I have to refuſe him in the open Congregation, I can keepe a man out of my houſe, but I cannot fling him out of the open congregation, that belongs onelyonly to thoſe that are in place and authority.

Conſtant communion is that, when there lyeth ſuch a bond upon a bondman, that hee cannot breake this communion, ſuch is the communion betweene the husband and the wife ſo having hired a ſervant, nor the ſervant from the maſter when he pleaſe untill the covenants be fulfilled, this is conſtant communion.

The queſtion now is, how farre a man may turne unto the wicked, ſuch as are openly wicked

The rules of the queſtion are three.

Firſt for a faithfull man, p. 60when he hath his liberty, then to enter into communion with the wicked is unlawfull, as for a free ſervant to make choiſe of an ungratious maſter, and ſo for a holy maſter to make choiſe of a wicked ſervant, ſo for a good woman being ſingle to make choiſe of a wicked man, or for a holy man to chuſe a wicked wife.

If Rule 2 a ſervant bee entred into covenant with an unrighteous maſter, or a wife to a wicked husband, they are bound as long as thoſe bonds laſt ſubmiſſively and humbly to ſubject themſelves to all ſervices that are required of perſons in their place and condition.

As Rule 3 God affords libertie and opportunity in a good way and a good conſcience, every man is bound to ſever himſelfe from ſuch as are wicked and ſcandalouſly naught; now for a ſervant, thy yeare being out p. 61fly the houſe, thou that art a prentiſe, when thy yeares are expired loſe thy ſelfe and deliver thy heart from this communion.

Now we come to mutable, or voluntary private communion.

Voluntary communion is a cloſure with ſuch in common company and inward familiarity, ſo as when occaſion ſerves they may all alter and change againe.

In the mutable communion obſerve theſe three things.

1. It is a cloſing and faſtning together, a meeting and concurring of men together, ſo farre as occaſion drives them one to another, or elſe as affection drawes them one to another, and therefore Pſal. 119 63 the word tranſlated, a friend, ſignifieth a companion, that is the firſt paſſage.

2. We have the propriety p. 62or quality of this communion in the next words, it is a cloſure in common company, and familiarity, when they cloſe one with another in common converſation. Prov. 28.7. ſo wicked company one with another in drinking, ſwearing, &c.

They are joyned together in inward familiarity, when there is a cloſure and combining one with another, when the ſoules of ſundry men are Cabbins to keepe the counſailes and ſecrets one of another, Iob. 19.14. the word there tranſlated a familiar is a man of ſecrets, ſo we may ſee it in the example of Ionathan and David, the Text ſaith that the ſoule of Ionathan was knit to the ſoule of David.

Laſtly, they ſo cloſe in common company and inward familiarity, that yet notwithſtanding it is in a mans power as occaſion ſerves, to change p. 63eyther this company or familiarity, therefore wee call it mutable communion becauſe there is no bond nor tie lyeth upon a man to ingage himſelfe to his company, but as occaſion is offered, a man may turne the backe to a baſe fellow that hath cozoned him, this I take to be the communion mainely here intended, though the other are included, but this voluntary ſociety I thinke is that the Apoſtle here ſpecially aimes at. Hence,

It is the duty of all the Saints of God, not to cloſe in communion and unneceſſary company, and inward familiarity with thoſe that are the deniers of the power of godlineſſe.

I ſay meetely obſerve the Saints muſt not cloſe in common and unneceſſary communion with the wicked, I call it unneceſſary, becauſe a man may bee forced ſometimes to p. 64keepe company with profane men, as for example theſe three bonds force him.

1 Bond.Sometimes the bond of a mans calling will force him to keepe company with the wicked, as the Magiſtrate muſt bee ordinarily in the company of the wicked to reforme them, the Phiſitian among his patients, the Miniſter among his people, the Lawyer among his clients; ſo Inkeepers, the Law will force them to entertaine a ſtranger, and to give him that which is reaſonable.

2 Bond.The bond of humanity and civilitie, that binds a man ſometimes to keepe company with the wicked, as the bond of neighbourhood, for example, people that live in the ſame place or towne, they are forced to conſult about the affaires of the towne and other occaſions one with another.

p. 65The bonds of Religion and naturall mercy binds ſometimes to keepe company with ſuch,3 Bond. for the ſoules of all men ſhould labour to doe good unto all, ſo farre as neceſſity requires and opportunity is offered thereunto, for wee are bound to preſerve the honour, life, goods, good name of any man, what ever he be, be the company never ſo wicked yet the duty is good and holy.

Therefore I ſay wee muſt not cloſe with men in unneceſſary communion, ſo farre wee muſt turne away from them, 1 Cor. 5.11. 2 Theſ. 3.6. withdraw your ſelves from them, it is a compariſon taken from full Sailes, when the Sailes of a ſhippe are drawne, and it hath full ſaile, it goeth very ſwiftly: So ſaith the Apoſtle, doe not ſtrike ſaile, doe not freely expreſſe your ſelves in familiarity with him, but p. 66withdraw your ſelves, Pſal. 56.8 ſhut the dore againſt them, ſo you ſee the point is cleare.

For our better direction obſerve theſe three particulars, firſt ſomething by way of explication, how far the limits of turning from the wicked doth goe, ſecondly the reaſons why wee muſt turne away, thirdly the uſe and application.

Where may wee ſet the bounds and compaſſe of our familiarity with the wicked? for this wee muſt remember theſe two paſſages, ſome that deny godlineſſe make it their trade and practiſe, ſecondly others onelyonly deny it upon occaſion, and though they have grace yet from both theſe wee muſt turne away.

But Object. firſt touching the former that are knowne to be wicked men, ſuch as are openly naught, how farre ſhall wee p. 67carry our ſelves familiar to wards theſe.

In theſe particulars, firſt, Anſw. partly in regard of the diſpoſition of the heart, ſecondly of the outward behaviour of our lives: In both theſe particulars we muſt turne away.

Firſt how farre muſt the heart of a good man bee reſtrained from the company and familiaritie of thoſe that are ſcandalouſly wicked?

I anſwer the rules are two.

1. The Saints Rule 1 of God are bound to have a vile eſteeme and a baſe account of thoſe that are ſuch vile and baſe perſons. Let the Word of God rule us in this, and let us bee commanded by it, Pſal. 15 4. Obſerve two paſſages, firſt, every wicked man is a vile man, ſecondly, they ſhould deſpiſe and contemne them, it is a badge of a Chriſtian, the note of a holy heart in whoſe p. 68eyes a wicked man is vile, a vile drunkard, a vile adulterer, &c. it is not a matter of liberty, but of neceſſity, as Eſay 5.20. it is marvelous lying ſo to doe. The Scripture ſtiles wicked men dogs, hogs, and fooles, what the Scripture ſaith, wee ought to give eare unto, a drunken man a foole, a covetous man a foole, &c. if wee judge not ſo, wee judge otherwiſe then the Scriptures.

Where wicked men thinke it a pride and audacity for Gods Saints to eſteeme baſely of them, it is no ſuch matter, be you better and they will judge better of you; ſhould a man judge that to be Gold which is droſſe, that to be Silver which is Lead, ſhould we judge you to have the love of God when you have none.

2. The ſoule Rule 2 of a gratious man is marvelous ſecretly jealous, leaſt it ſhould be infected p. 69with ſuch wicked perſons, this will follow from the former by cleare, and evident, and ſound ground; that which the ſoule abhors and that which the heart is carried with abomination againſt, there cannot but a ſeparation will follow, and he muſt needs be marvelous jealous of being tainted thereby.

Now wee come to the ſecond thing which was the outward behaviour and carriage, and this alſo may ſhew a diſlike.

How farre muſt our outward carriage be turned away from a wicked man.

How ſhould a man carry himſelfe toward the wicked of the world, Object. muſt he expreſſe no point of love unto them.

I anſwer you muſt beare a great deale of love towards them, Anſw. and you ought to maintaine a great deale of affection to them and doe a great many p. 70ſervices for them, and they are three eſpecially.

You muſt labour to have a ſpirit of campaſſion, and to mourne inwardly, and be grieved throughly for the ſinnes that are in them, and for the manifeſt miſeries they plucke upon themſelves, this was the behaviour of our Saviour Chriſt, Oh Ieruſalem, &c. If ever you have had any relliſh of mercy and compaſſion from the Lord Ieſus, O then pitty thoſe that want this pitty; when you ſee a company of drunkards ſtaggering and a company of blaſphemers ſtabbing the Almighty, and drowning their ſoules in the pit of deſtruction for ever, if you have any mercy, any bowells of compaſſion within you, let your eyes drop downe teares in ſecret and mourne and lament for the miſery and deſolation of ſuch poore creatures, p. 71happily enemies to God, happily enemies to thee, but what of that? wee our ſelves were once haters and hated of God, and ran the broad way to Hell and everlaſting deſtruction, therefore ſhew pitty and compaſſion to ſuch poore ſoules, Ier. 13.17. Oh pitty them poore creatures, they know not what they doe, if you houle and mourne in ſecret inwardly for the confuſion that is like to fall upon their poore ſoules, and thinke with your ſelves, what muſt all thoſe curſed drunkards and wretched Adulterers, and wicked blaſphemers live here ſinfully, and periſh everlaſtingly, and goe downe to hell and grave, there in everlaſting torments never to bee comforted, never to bee refreſhed? if you have any bowels of compaſſion, you cannot but mourne for them

Prayer for them in ſecret, p. 72when thou art praying to God, and ſeeking to the Lord for mercy for thy ſelfe, put into the ſame prayer all thoſe that are in the gall of bitterneſſe, and in the bond of iniquity, put up a petition for the drunkard, put up a petitition for the adulterer, as thou deſireſt God to ſave thy ſoule, ſo intreate the Lord to turne the heart of the drunkard, &c. Remember what Abraham did for Iſhmael, O let Iſhmael live in thy ſight Lord, ſo pray you, Oh that ſuch a drunkard might have his life amended, O that ſuch a profane heart may live in thy ſight Lord.

You muſt uſe all meanes to reclame them, you muſt reprove them ſharpely, counſell them compaſſionately, and ſtrive with them mightily that ſo you may bring them home to know the things belonging to their peace here, and p. 73everlaſting happines hereafter.

Now we are to enquire, whether wee muſt not turne from ſuch as heretofore have not beene noted to be wicked perſons, but ſuch as hath receiveved mercy and favour from the Lord.

It may be in theſe two caſes that followes, Anſw. that is not onelyonly left to a mans liberty, but a dutie of neceſſity, which God hath laid upon us to turne away from ſuch.

Thoſe that have profeſſed Chriſtianity,1 Caſe. and approved themſelves outwardly to the Church of Chriſt, yet notwithſtanding, if by reaſon of inward corruptions or temptations or occaſions preſſing in upon them, they fall foulely and ſcandalouſly into ſome notorious, offence, then wee ſhould turne away from having any inward ſociety with them for the while, till they have upon p. 74ſufficient proofe by their humiliation and reformation, and if it be poſſible they have given ſatisfaction publikely to the Church of God, 1 Cor. 5.9. the reaſon of this is pregnant, for the truth is, ſuch falls give a good ground of ſuſpition, that there was never yet any ſound grace wrought in their hearts; I doe not ſay a ground of concluſion, but of ſuſpition, that the worke was not ſound, nor this grace ſincere in the heart, becauſe he hath ſinned ſo foulely, and fallen ſo fearefully. For how ever the Saints fall ſo foulely, yet this is ever obſerveable, it is not ordinary, as few be drunke, few commit adultery after their converſion, they have their infirmities and weakeneſſes, and though they may fall extraordinarily, yet ever obſerve as that their fall is foule, ſo their repentance is great, as in David, He roared, p. 75&c. and marke it, after the Saints of God have repented of their falls, who ever read that they fell into the ſame ſins againe.

A man that hath lived in the boſome of the Church,Caſe 2. and hath beene conceived and judged in the courſe of reaſon and charity to be in the ſtate of grace, yet notwithſtanding if he come to this paſſe, that hee is obſtinately incorrigible, though the fault be but ſmall, and not knowne of many, if yet he will not yeeld, when all arguments are anſwered, and all pleas removed, then ſhake hands with him, and have no familiarity with him for the time. This I take to be the ſcope of the Text, Matth. 18.15. It skils not what the matter of the fault be, but what the incorrigibleneſſe of the parties. 2 Theſ. 3.14. obſerve it, it is very reaſonable a man p. 76ſhould doe ſo, for he that will not receive good by the ſociety of the members of Chriſt, it is fit hee ſhould be caſt out from having any communion with the members of Chriſt. For what is the end of Communion, but that men might be informed; now if a man will not heare nor be convinced, it is fit he ſhould be deprived of the comfort of the ſocietie of the Saints. I reaſon thus, he that may be excommunicated publikely, may be ſeparated privately from the company and intimate ſocietie of the Saints; but he that is obſtinately incorrigible may be excommunicated publikely, therefore hee may be ſeparated from the ſocietie of the Saints.

1 Rea.Becauſe it is the practiſe of much love, nay of the greateſt mercy that a man can ſhew to a wicked profane wretch, I preſume you will hardly think p. 77it ſo, you will ſay, this is love indeede, when a man cannot looke upon another but he muſt diſdaine him, doth a man ſhew mercy to another when he will not keepe his company, if this be your love, God bleſſe me from ſuch love; take heede what thou ſayeſt, God bleſſe thee from folly and not from this love, and you ſhall plainely ſee it ſo, becauſe this courſe and behaviour is that, which God hath appointed as a ſpeciall meanes, it is that which is marvellous helpefull and uſefull, and profitable, to withdraw a wicked man from his wicked courſe, and worke ſound repentance in his ſoule, therefore it muſt needs be an argument of great affection, 2 Theſſ. 3.14. Note him, why? that he may be aſhamed, now hee that is aſhamed of his courſe, is in ſome way and readineſſe to forſake and abandon p. 78his courſe; For ſhame implieth theſe three things.

Firſt, he that is aſhamed of a thing ſeeth the vileneſſe of a thing: ſecondly, he ſeeth himſelfe vile and baſe, and that diſcredit is like to befall him by reaſon of the vileneſſe of the thing: thirdly, hee labours to keepe himſelfe, that diſhonour and diſcredit may not fall upon him, and he labours to keepe himſelfe from ſuch occaſions and practiſes which may bring this diſcredit upon him: ſo this is the next way for thee to make him aſhamed &c. How juſtly may ſuch a one reaſon with himſelfe, when hee ſeeth the Saints of God are weary of his company, and loath to converſe with him, how vile is my courſe, how baſe is my ſinne and ungodly practiſes, what reaſon have I to loath my ſinne, therefore let me for ever abhorre theſe baſe p. 79courſes, that makes mee to be abominated of the Saints and ſervants of the Lord.

This Reaſon concernes our ſelves,Ground 2 that we may not be defiled, that we may not be infected with their wicked courſes, and polluted with their ſocietie. It is in this caſe with ſinne, as it is with the plague of the body, he that will be cleare of it, the old rule is, flye farre enough, flye ſoone enough; hee that is with thoſe that are infected, likely he ſhall be infected: ſo it is with ſinne, which is the plague of the ſoule; hee that hath a plague ſore bloſſoming, hee that hath a tongue belching forth his venome againſt the Lord of hoſt: he that hath a plague ſore of drunkenneſſe, a plague ſore of adultery, if ever you would be preſerved, then goe farre enough, flie ſoone enough, the Ale-houſe is the Peſt-houſe where p. 80the plague is, the drunkards are the perſons infected: if thou wouldeſt be cleare, come not neare them. Joſeph learned to ſweare when he was in Pharohs Court, and Barnabas with diſſembling, when he ſaw Peter halt before him; ſo it is ſaid the Iſraelites mingled themſelves among the Cananites, and learned their workes, as they ſay, one rotten apple ſpoiles all the reſt, and one ſcabbed ſheepe infects the whole flocke, with the froward we ſhall learne frowardneſſe, &c. It hath beene the bane and ruine of many a man, and hee hath carried this company keeping to his grave, nay happily to hell, &c. This is the cauſe why the Lord is conſtrained, when all reaſons prevaile not, when all arguments perſwade not, the Lord is faine to bring him out by an almighty hand, unleſſe the p. 81Lord let in the fire of hell on the conſcience of the drunkard and tire him out of his baſe cōpany, there is little hope that the meanes of grace will work upon him for his good, therefore flie farre enough. Prov. 22.24. 1 Cor. 7.6. ſinne is there compared to leaven, now leaven doth not that which is only next it, but the whole lumpe; ſo marke the Apoſtles Argument. A wicked man comparably doth not onelyonly leaven himſelfe, but hee leavens all his company, all that converſe with him, and all that maintaine familiarity with him, with the ſwearer thou wilt ſweare, with the diſſembler, with the lier, &c.3 Argu.

Becauſe it is a ſpeciall meanes to fit us, and ſo to furniſh our hearts to be much more ready and chearefully enlarged in a conſtant and holy performance of all good duties that God requires p. 82of us, and to diſcharge all thoſe holy duties which ought to be performed by us, Pſal 119.115. as if hee had ſaid, untill you be gone, there is no doing for me, the preſence of the wicked and Gods ſincere ſervice cannot ſtand together, hee that will keepe the company of the wicked, cannot keepe the commandements of God, hee that wil not depart from them, God will depart from him; therefore away with theſe. Obſerve the manner of the phraſe. David preſumes this, that ill company is not ſo much the breach of one commandement as the breach of all Gods Commandements, as who ſhould ſay, I ſhall keepe the firſt Table, not the ſecond, &c. he ſaith not I cannot keepe the Sabbath, or pray, &c. but I cannot keepe the Commandements.

The company and ſocietie p. 83of the wicked doth hinder a man in keeping Gods Cōmandements in three particulars.

Firſt it takes off the fitneſſe and diſpoſition of the ſoule to the performance of any ſervice,1 Parti, that when the heart is ſometime teachable and pliable comming to God, when there are ſome good deſires after God, when wicked company meete it, plucks all theſe up by the rootes, and if his conſcience will not ſuffer him …o doe as they doe, O then there is cauſe enough of gibing, and tanting, and ſcoffing extremely, your conſcience, ſaith the d…unkard, will not ſuffer you to be drunke, your conſcience, ſaith the ſwearer, will not ſuffer you to ſweare, O you are a tender conſcioned man? Thus if there be any deſire or diſpoſition of doing good, wicked cōpany blaſt it even in the …nd. This is the cauſe that many young men p. 84curſe their companions, or elſe when they are going the way of all fleſh, this ſtrikes him to the heart, the time was I may ſay, that God gave mee ſome inclinations after goodneſſe, and my heart was wandering after heaven, and mine eyes were opened, and my mind enlightened, and I had a reſolution to take up good courſes, and performe duties, but oh this ill company ſpoiled all, this was the man that cut mee off from my courſe, and that tooke away my diſpoſition of ſpirit from me, and made me twice as bad as himſelfe, though hee be as bad as the devill.

2 Parti,Curſed looſe company, it deprives the ſoule of the benefit of all the meanes, and hinders the ſucceſſe of all the Ordinances of God, that they can never worke upon the heart, wonder not then, though they p. 85cauſe a man to breake all the commandements of God, ſince the Word of God works not, nor cannot for theſe three cauſes.

Firſt, either it keepes a man from comming under the meanes, and therefore ſhall never receive good thereby, looſe company loade all holy courſes with ſuch ſcandalous reproaches, that they ſcare poore ſinfull creatures from undergoing of them.

2 Nay further, it is the policie of all looſe perſons, they will appoint their meetings when they may hinder men moſt from the meanes that may doe them good, and this is the reaſon, that of all the dayes in the weeke, they chuſe the Lords day, and of all the houres in the day, the Sermon or Prayer time is thē houre wherein they meete. And if he be reſolved to attend upon the meanes, they p. 86then fore-ſtall the market, and make him have a ſlight account of preaching; what neede wee all this preaching? let him preach till his heart ake, who is the better for his preaching; ſo then if the poore ſoule doth come, the ſoule heare and cares not, if he cares, he attends not, if he attends, hee regards not, if any thing touch him, he caſts it off, as if it did not concerne him.

Thirdly, looſe perſons, if it be ſo, that any thing doe remaine upon the heart, if the Lord comes home and affrights his ſoule, and diſcover his ſinne, and writes bitter things againſt him, and the ſoule promiſeth, reſolves to turne unto the Lord, and to leave all, never to returne. O then what a doe is there with this curſed rabble to pecke out the good ſeed of the Word which is ſowne in the heart, they will p. 87never leave plucking & haling of the poore ſoule, til they have made him caſt away the bleſſed truth: it is with curſed ones in this caſe as it is with the ravenous bird, Math. 13. Hence it is, that it they ſee one hang the wing a little and goe aſide, they thinke the Miniſter hath wounded him, and they imagine hee will withdraw himſelfe from their company, therefore they make after the ſoule overcome, and thus they ſet upon him, why is it? how comes it? what is the reaſon? what is the cauſe, that thou art thus diſquieted? what art a mad man to be troubled thus at the words of a Miniſter, I would never doe it while I lived, what would I care what all the Miniſters in the world ſhould ſay, they muſt ſay ſomething, now let not this trouble thee; and thus they plucke the ſoule from under the power of the p. 88meanes, and haply the ſeede of the Word that the Lord then ſowed, will never ſow it againe, may be it was the laſt time of asking, had he then withdrawne himſelfe from the ſocietie, that ſeede might have taken roote, and he might have beene bleſſed for ever, but the ravenous companions ſtole it away: thus then we ſee wicked companions keepes a man from comming to the Word; if he doth come, they foreſtall the power of the Word, if the Word doth prevaile, they plucke the ſeede of the Word out of the ſoule, that it can doe their ſoules no good that keepe company with the wicked.

3 Parti.Your curſed companions will never leave a poore ſinner till they mould him even according to their owne mind, untill they bring him to their owne bent and frame: therefore note thou that keepeſt company p. 89with wicked ungodly perſons, they will leaven thee according to their owne frame, and they will leave thee, the very ſame luſts and corruptions, this is the cauſe of a finall and totall deſtruction of a world of people. There is this kind of priviledge in ungodly company keepers, that there is a kinde of army of corruptions, they are the devills army, and they, fight the devills battels, therefore the ſoule is beſet round with them. Were a man to fight againſt another man, there were ſome hope of reſiſtance, or if there were two againſt one, there were ſome hope of eſ…ape, if hee could not oppoſe them, yet hee might ſlie from them: but if hee be among an army there is no way to eſcape: ſo it is with thoſe that keepe wicked company, thou art beſet with an army, perhaps profaneneſſe p. 90hit thee not, their hypocriſie; haply hypocriſie doth not, their looſeneſſe, haply looſneſſe doth not, then envy or ſome other diſtemper. Imagine you ſee a man in the midſt of an army of Archers, happly though one hit him not, yet one of twentie; if one of twentie hit him not, one of a hundred may; if one of a hundred may not, one of a thouſand may, one or other will hit him, he cannot avoide it, all ungodly courſes, all wicked ſpeeches, councells, perſwaſions are but like ſo many arrowes, and thou that art in the midſt of wicked perſons, thou art in the midſt of an army, one or other will hit thee, thy conſcience will be wounded, thy ſoule ruinated by this meanes. This I obſerve by my experience wicked men will never leave till others be worſe than themſelves; they are like the p. 91foggy aire in the Fenns, if a man live in the place it will be ſure to arreſt him; it is called the Fenne Bailiffe, and will never leave till it hath turned the humour of his body into the ſame nature with it ſelfe and then hee may live there, and have his health well enough: ſo it is with a company of filthy foggy drunkards, and adulterers, & company-keepers, they will never leave thee till they arreſt thee with baſe courſes, til they have moulded thee with their frame, then thou maiſt enjoy their ſociety here, wi…h them and goe downe to hell hereafter, Mat. 23 15. So it is generally in this caſe, he that before company-keeping was ſomewhat tender and ſhamefaſt, he would bluſh to be ſeene in an Alehouſe & in baſe courſes; but after he hath bin a while with them, they make him twofold the child of the devill, p. 92now hee hath a whores forehead, and his brow is of braſſe, and his necke of iron ſinewes, and dares be drunke at noone daye, &c. the reaſon is, hee is perfectly new moulded.

Inſtruction Ʋſe 1 to the wicked themſelves, you muſt not be diſpleaſed with the Saints of God, in that they judge meanely of you, and eſtrange themſelves from you.

But Object. you will ſay what care I what the Saints of God ſay, and doe, doe you thinke I care for their company, let them keep what company they will, I can keepe as good as they.

O take heede of this, if the Saints of God ſay, depart from me yee wicked: what will then the God of all Saints, if the gracious Saints will not abide thee here, will the God of all Grace abide thee in heaven hereafter; no no the fearefull p. 93ſentence will paſſe upon you, at the great day of account, Depart from me ye curſed; therefore labour to be ſenceable of this, and ſo be humbled and abaſed for this, and labour for to be better, and then the Saints of God will love and delight in your ſocietie.