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
these Farre greater are the sinnes against knowledge than those of ignorance and greater shall be their iudgement And as the former perish for want of knowledge Hos 4. 6. so shall these perish for want of practise in not obeying the Gospel 2. Thess 1. 8 9. And all such I leaue to consider of that sharpe reproofe of our Sauiour Christ Why doe yee call mee Lord Lord and doe not as I bid you Luke 6. 46. As if he had said Seeing a good tree bringeth foorth good fruit and a good man out of the good treasure of his heart bringeth foorth good things and out of the abundance of the heart the mouth speaketh how commeth it to passe that you like the Scribes and Pharises seigne your selues to bee good trees and treasures trusting onely to your bare profession calling mee Lord Lord whereas you doe not as I bid you you are but trees hauing onely leaues and no fruit good words but no good workes hauing the leaues of a bare profession but wanting the fruit of practique obedience and an holy conuersation and therefore yee are accursed like the fig-tree of whom Christ hath many yeeres together sought fruit but findeth none Matth. 21. 19. Vse 3 Thirdly This should stirre vp Gods Ministers to labour and take paines to teach their people knowledge knowledge of God knowledge of his will knowledge in the Word for as the people perish for want of knowledge Hos 4. 6. so they want knowledge and perish for want of preaching Where prophecie faileth the people perish Prou. 29. 18. Faith knowledge and other graces come by hearing as the ordinary means and how can wee beleeue in him of whom we haue not heard and how can wee heare without a Preacher Rom. 10. 14. to 17. Wee Ministers must teach Gods people and pray for them or else we sinne against God as Samuel saith As for mee God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and right way 1. Samuel 12 23. I will teach you the feare of the Lord saith Dauid Thus Ministers must doe as the Priests and Leuites did They read in the Law of God and gaue the sence and caused the people to vnderstand the reading Nehe. 8. 7. 8. And let vs marke it that if the people perish in their sins for want of teaching their bloud shall be required at the Ministers hand Ezek. 3. 18 20. Vse 4 Lastly This teacheth vs all both Minister and people to take heed how any of vs content our selues with bare knowledge and aboue all things to become conscionable practitioners of God will This is the onely thing that commends a man to God and is acceptable to him I◠Christ Iesus that is in the kingdom of grace neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. Circumcision is nothing and vncircumcision is nothing that is all the outward Rites Ceremonies Dignities Regalities Priuiledges and Prerogatiues whether of Iew or Gentile all outward Wisedome Ciuility Wealth policie Strength all outward Actions Hearing Praying Partaking of the outward Elements in the Sacraments Preaching Fasting Almes-deedes and the like are nothing but the keeping of Gods Commandements that is the doing of Gods will 1. Cor. 7. 19. We must not receiue the grace of God in vaine 2. Corinth 6. 1. that is the doctrine of the Gospel which is the doctrine of grace must not be onely in word or onely in a forme of outward profession but a word of power inabling vs to performe it quickening vs in the wayes of righteousnesse and making vs pliable to obey that which is taught The Kingdome of God is not in word but in power 1. Cor. 4. 20. not to talke of the word but to doe it and reforme our liues according to it We must therefore bee not onely hearers and knowers but doers Iam. 1. 22. And thus I end with that godly exhortation of S. Paul Those things which ye haue both learned and receuied and heard doe And the God of peace shal be with you Philip. 4. 9. And thus much of the Second Obseruation The Third followeth Thirdly I obserue from Obser 3. the word Procuing that it is the duetie of euery Christian to allow of and approoue what is Gods will and pleasing to the Lord so much the word signifies to like of to approoue of to allow of as I haue shewed For our better vnderstanding whereof obserue two things 1. What it is to approoue and allow of Gods will 2. The meanes how wee may come to allow of it Of these briefly To approoue and allow of what is pleasing to God is wholly to conforme our wills and willingly to subiect our wills vnto Gods will in all things resigning vp our selues wholly to bee ruled by God according to his good will and pleasure and being content with whatsoeuer is Gods will approouing it in our hearts whether it be by doing or suffering in prosperitie or aduersitie and all because it is Gods will Thus did Dauid approoue of Gods will It is written in the booke that I should fulfill thy will ô my God I am content to doe it yea thy Law is within my heart Psal 40. 8. Thus did our Sauiour Christ Not my wil but thy wil be done Mat. 26 39. 42. Thus did Ioab The Lord doe that which seemeth him good 2. Sam. 10. 12. Thus did the people that besought Paul not to go vp to Ierusalem when hee would not be perswaded they ceased saying The will of the Lord bee done Acts. 21. 14. Thus did Eli It is the Lord Let him doe what seemeth him good 1. Sam. 3. 18. This dutie is of great vse but especially in time of aduersitie in sickenesse crosses diseases losse of friends losse of goods in reproaches slanders false accusations and in any distresse either of body or minde In all and each of these wee must subiect our wills to Gods will and bee contented because it is Gods will suffering patiently whatsoeuer it shall please God to lay vpon vs I was dumbe saith Dauid I opened not my mouth because thou Lord didst it Psal 39. 9. So must euery one follow his example Come what wil come knowing it to bee the good will and pleasure of God we must bee silent and say nothing because it is the Lords doing In this regard it is an excellent saying though in the Apocrypha and worthy all our practise howsoeuer carnally wee would wish the contrary Neuerthelesse as the will of God is in heauen so let him doe 1. Maccabees 3. vers 60. This approbation of Gods will must bee 1. Voluntary 2. Patient 3. Thankefull 4. Generall First Voluntary without compulsion and therefore it must not bee because wee cannot shift it but because it is Gods doing we must serue God with willing mindes 1. Chron. 28. 9. seruing him simply and absolutely for himselfe and so approue of his will because hee
which God requires to feare the Lord thy God to walke not in some but in all his waies to keepe not some but all his commandements and statutes which he commands vs for our good Deut. 10. 12. Then shall we not be ashamed when we haue respect vnto all Gods commandements Psal 119. 6. It is Gods will and command that wee should keepe all his precepts diligently Psal 119. 4. Lastly the will of God is that wee should increase and grow in grace Not sufficient to attaine to any grace and to stand at a stay in Christianity but to grow in grace and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3. 18. As new borne babes desiring the sincere milke of the word that wee may grow thereby 1 Pet. 2. 2. alwaies abounding in the worke of the Lord 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians that they might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God c. Colos 1. 9. 10. In which words we see that he that will know and doe Gods will and please him in all things must be fruitfull in euery good worke and increase in grace like to the Church of Thyatira whose workes were more at last then they were at first Reuel 2. 19. This the parable of the Talents signifieth The graces of Gods spirit are these Talents which must be put out to vse and increased Math. 25. 14. 15. 16. to 31. Hence I obserue that the Obser onely way to doe the reuealed will of God is to labour for found faith true repentance and new obedience ioyned with both outward and inward reformation of life without these it is impossible in all other things though neuer so excellent to please God or to fulfill the will of God what more excellent then preaching the word prayer working of miracles in Christs name and casting out Diuels in his name yet to many such Christ shall say at the day of iudgement I neuer knew you depart from mee yee workers of iniquity because yee haue not done my Fathers will liuing by faith in repentance and new obedience vnto which onely the promise of saluation is made Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ yet Christ preferreth spirituall kindred by faith repentance and new obedience farre beyond it saying Who is my Mother and who are my Brethren and pointing to his Disciples hee said behold my Mother and my Brethren for whosoeuer shall doe my Fathers will the same is my Brother and Sister and Mother Math. 12. 47. 48. 49. 50. It was an excellent priuiledge that the Virgin Mary was the Mother of Christ yet with reuerence be it spoken had shee not as well boren him in her heart by faith liuing in repentance and new obedience as well as shee bare him in her wombe she had neuer beene saued Let a man imagine and thinke of the most excellent gifts that can be named yet none will auaile any vnto saluation without this true faith sincere repentance and new obedience by which only we become doers of Gods will who onely shall bee saued Therefore saith Paul In Christ Iesus nothing auaileth but faith which worketh by loue Gal. 5. 6. Nothing auaileth but the keeping of Gods commandements 1 Cor. 7. 19. Therefore if any man be in Christ hee is a new creature 2 Cor. 5. 17. Vse 1 First this must stirre vp euery one to approoue the foundnesse of sincerity of his faith repentance and obedience vnto God I say the soundnesse and sincerity of these for it is not euery kinde of saith euery kinde of repentance and obedience that will make vs doers of Gods will but onely that which is sound and sincere Sound in the beginning and ground sound in the fruits and nature sound in the continuance Simon Magus belieued and was baptized Acts 8. 13. The diuels belieue and tremble Iam. 2. 19. Iudas repented wisting hee had neuer betrayed Christ and confessed his sinne before God and men Math. 27. 3. 4. Esau sought repentance with teares Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse and their owne and the peoples sinnes Exod. 9. 27. Ahab at the fearefull and heauy message of God humbled himselfe put on sacke-cloath â—ent his cloathes and lay in sacke-cloath 1 King 21. The wicked and the Diuels themselues obey God but against their will But which of all these were doers of Gods will or euer attained to saluation Not one because all was counterfeit in hypocrisie dissimulation with a double heart and though they had and did many good things in themselues good yet not good to them because their heart was not right with God Psal 78. 34. c. What great cause then haue wee to looke vnto our selues that all bee sound seeing both faith repentance and obedience in some sort may be in the very reprobates and closest hypocrites And because this is so maine a point to be learned as being that indeede which putteth life to all grace I will therefore shew in some particulars wherein the soundnesse of the former graces of faith repentance and new obedience consisteth that so euery one may approue vnto himselfe the soundnesse and sincerity of them First they must be all from the heart and from the whole heart This is the ground and roote from whence they must spring otherwise all our faith is but an outward shew yea a lip-saith and a lip-repentance and all our obedience is but onely an outward reformation of life which may bee in an hypocrite and in many a one who shall neuer be saued Thus wee must be sound in faith Tit. 2. 2. and so doe the will of God from the heart Ephes 6. 6. We must belieue with all our heart Acts 8. 37. Thus wee must turne to God with all our hearts and with fasting weeping and mourning and rent our hearts Ioel 2. 12 13. and wee must obey God in all things from the heart Rom. 6. 17. that is wee must beleeue repent and obey vprightly vnfainedly sincerely and seriously and so whatsoeuer wee doe wee must doe it heartily as to the Lord and not vnto men Coloss 3. 23. This is that which God calleth for in euery good dutie My sonne giue mee thy heart Prou. 23. 26. Secondly They must all be liuely powerfull and effectuall Faith must shew it selfe in the fruits of it as in the change of the whole man both in heart and life and causing a man in euery estate to rest contented with the will of God according to that of Esay He that beleeueth shall not make haste Esay 28. 16. that is in all estates hee will stay himselfe vpon the good will and pleasure of God and where there is not a through chaunge of the heart and life and
in these or but in any one of these hath small cause or none at all to boast of his profession yea further bee it so that the world seeth not these in him yet his life may bee most wicked by liuing in secret sinnes which who so doth cannot bee said to leade his life according to his profession Aboue all things therefore looke wee to our liues both toward God and men in publique and secret The grace in the heart will appeare in the actions of the life and where a good life is not the heart cannot bee good and againe in stead of walking and liuing in grace such lewd liuers walke in sinne because they liue in sinne Coloss 3. 7. Lastly From the persons here exhorted wee must bee admonished to take heede of a common sinne of this age namely decay of grace wheras a growth should appeare by our liues wee grow worse and worse many were better and had more knowledge zeale loue ioy deuotion and the like many yeeres agoe than now which is a fearefull case The Lord had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely much hath God against a great number in these dayes where iniquitie abounds and the loue of many waxeth cold Mat. 24. 12. Wee are lights our light must shine before others Matt. 5. 16. But it is a great signe of a great blemish in vs and that light is going out when the graces of God decay in vs This is one maine cause why Paul stirreth vp the Ephesians already conuerted to walke thus and thus namely to put them in minde to keepe and preserue the former graces committed vnto them and not to suffer them to decay In a word this exhortation to walke as children of light condemneth the customary walking in darkenesse darkenes I say of ignorance blindnesse errrour and of grosse sinnes going on still in wickednesse and not knowing what they doe because darkenesse hath blinded their eyes 1. Iohn 2. Hauing their vnderstanding darkened through their ignorance because of blindnesse of their heart Ephes 4. 18. Therefore as Paul saith The night is farre spent the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Rom. 13. 12. Doct. 4 If this bee a property of a childe of light one that is regenerated to walke proouing what is pleasing to God then To liue in a course displeasing to God is a manifest signe of an vnregenerate man and one that is yet in darkenesse This Saint Paul confirmeth setting it as a brand vpon the wicked They please not God and are contrary vnto all men 1. Thess 2. 15. Vse This teacheth As to put a difference betweene the wicked and the godly the children of darkenesse and children of light So to take heede and beware of all sinne whatsoeuer whereby we doe displease God and not to harbour any one sinne in vs For it is sinne which displeaseth God as Dauid saith Thou art not a God that hast pleasure in wickednesse neither shall euill dwell with thee thou hatest all workers of iniquitie Psalm 5. 4 5. for such as displease God shall haue the displeasure of God both in soule and body here and hereafter And thus much be said of the third point concerning the persons to whom Paul speaketh viz. Children of light walke proouing what is acceptable or well-pleasing to the Lord. The fourth and last point in this first Steppe is the continuance of it as the words haue relation to the word Walke in 8. Verse Walke proouing what is acceptable to the Lord By walking as I haue shewed at large in the beginning is meant liuing a speech borrowed from trauellers signifying to liue or to hold on a course of life to leade our liues thus and thus either in the generall duties of Christianity or in some particular calling Thus this word Walke is taken either in good sence or bad In good sence as 2 Cor. 5. 7. We walke by saith is all one with Gal. 3. 11. The iust shall liue by faith In a bad sence as the Colossians are said to walke in sinnes that is to liue in sinne In which yee also walked sometime when yee liued in them Colos 3. 7. Many are the places to prooue this truth Gal. 5. 16. Walke in the spirit that is Order your liues according to the direction motion of Gods spirit So Gal. 5. 25. If wee liue in the spirit let vs walke in the spirit where liuing and walking are ioyned together shewing that the spirit is not an idle spirit in any but it will manifest it selfe in a well-ordered conuersation Againe that which Paul calleth Walking after the flesh Rom. 8. 1. hee calleth liuing after the flesh verse 13. This being more then plaine sundry Doctrines are hence to be gathered Doctr. 1 First That being conuerted the whole course of our liues must be a study and endeauour to search know approue and practise the will of God proouing what is pleasing to the Lord for so the word Walke includes the whole life of man especially after conuersion agreeable to that of Zachary We must serue God in righteousnesse and holinesse before him all the dayes of our liues Luke 1. 74. 75. Thus did Dauid Hee turned not aside from any thing that God commanded him all the daies of his life c. 1 King 5. 15. This was the accustomed practise of good King Hezekâ—ah that made him appeale to God with a cleare conscience saying I haue walked before thee O Lord in truth and with a perfect heart and I haue done that which is good in thy sight 2 King 20. 3. not speaking in the present tense or future tense but in time past saying I haue liued thus and thus through the whole course of my life to this time of my death And thus did Zacharias and Elizabeth Luke 1. All which must bee vnderstood of their vpright endeauour and purpose of heart so to liue and not of perfection of life Vse 1 Here then is a true Rule whereby to try our Conuersion Art thou conuerted then thou hast a full purpose of heart not to sinne but all thy studie endeauour ioy and delight will be in the whole man in all thy thoughts words workes to doe onely that which may please God Art thou conuerted Art thou freed from sin and become seruant to God Then thou hast thy fruit vnto holinesse and the end euerlasting life Rom. 6. 22. But on the contrary if thy life be wicked and conuersation disordered boast not of thy conuersion yea though thou liuest but in one sinne and purpose so to doe thou mayst bee dead in sinne but not dead to sinne For a conuerted sinner dead to sinne cannot liue any longer therin Rom. 6. 2. Hee can neither indure sinne in himselfe nor others Vse 2 Must our whole life bee such as may please God This then condemnes
6 7. Thus praying without faith we aske but receiue nothing because we aske amisse Iam. 4. 3. It must bee the prayer of faith that must doe the deede and preuaile with God Iam. 5. 15. Lastly no profitable hearing the Word without faith For the Gospel was preached vnto them of old time as it is now preached vnto vs but it did not profit them because it was not mixt with faith in those who heard it Heb. 4. 2. Thirdly wee must walke by faith because the things promised and expected of vs are inuisible and cannot bee beheld in outward appearance as remission of sinnes iustification the resurrection and life euerlasting Therefore faith is the ground of things hoped for the euidence of things not seene Heb. 11. 1. And thus in all the dueties of our generall and particular callings wee must walke that is liue by faith not to post off all doing of good vntill death thinking to goe to heauen with saying Lord haue mercy vpon mee but hee that will die in faith must liue in faith No pleasing of GOD without faith No saluation without pleasing of God Ergo no saluation without liuing by faith To which faith true repentance must bee ioyned for one cannot goe without the other faith must shewe it selfe in the fruits of repentance and howsoeuer the beginnings of repentance are before faith yet the act of repentance it selfe and the fruits of it follow faith The second way of God The second way wherein we must walke is the way of Gods Commaundements And then are we said to walke in this way when we yeeld obedience vnto all Gods Commandements Vpright obedience though imperfect is walking in them That the Commandements are a way and obeying of them is the walking in them it thus appeareth Dauid saith I will runne the way of thy Commandements Psal 119. 32. Here they are called a way The children of Israel turned out of the way which their fathers walked in obeying the Commaundements of the Lord Iudg. 2. 17. here obedience is walking in this way For first their fathers walked in this way How did they walke Obeying the Commaundements What did the children of Israel They did turne out of the way and did not walke in it How so because they did not so as their fathers did that is they obeyed not the Commaundements Therefore thou shalt keepe the Commaundements of the Lord thy God to walke in his wayes Deut. 8. 6. This is the onely thing which God requireth And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes c. Deut. 10. 12. Yee shall walke after the Lord your God and feare him and keepe his Commandements Deut. 13. 4. Wee must anouch the Lord to bee our God and to walke in his wayes c. And the Lord will anouch vs to bee his peculiar people Deut. 26. 17 18. See I haue set before you this day life and good death and euill life and good in that I commaund thee this day to loue the Lord thy God to walke in his wayes and to keepe his Commaundements c. Deut. 30 15 16. In all which places it is euident that to walke in Gods wayes is to keepe and obey the commandements of GOD. For this cause Dauid acknowledging this to bee the good and safe way prayed earnestly O let mee not wander from thy Commandements Psal 119 10. where we may note that if wee liue out of this way of Gods Commandements wee doe nothing but erre wander and goe astray This made Dauid so much to reioice in the way of Gods testimonies haue such respect vnto these wayes of God Psal 119. Now this obeying of Gods Commandements which is walking in them must bee first speedily without delay Dauid made haste and delayed not the time to keepe them Psal 119. 60. and 2. cheerefully Dauid wil runne them 3. freely without constraint 4. generally to all Gods Commandements 5. discreetly Dauid in comparison of this way hates all other He made choice of the way of trueth Psal 119. 30. 6 vprightly without hypocrisie Dauid kept them with his whole heart 7. continually without ceasing Dauid kept thē vnto the end all these are set downe Psal 119. at large This was the way of Zacharias and Elizabeth They were both righteous before God walking in all the Commandements of the Lord blamelesse Luk. 1. 6. and this is the way that all must walke in that looke for heauen For Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God 1. Cor. 7. 19. that is in the kingdome of grace no outward priuiledge or preeminence either of Iew or Gentile is either acceptable to God or auaileable to saluation without the keeping of Gods Commandements The third way which God The third way hath appointed for vs to walke in is The way of good workes Boza opera sunt via regni non causa regnandi saith Bernard Good workes are the way to the heauenly Kingdome though no cause of reigning in that Kingdome They are no meritorious causes of saluation as the Papists hold for so is onely Christ by the merits of his death and passion neither can the merit because they are imperfect but they are the way which God hath appointed for vs to walk in and liue in for howsoeuer we are said to be iustified and saued by faith without works it is to be vnderstood in the act of iustification before God yet not as it is faith but as it is an instrument to apprehend the obiect Christ but in the person already iustified before God good workes must concurre to declare vs before men that wee are iustified by faith before God for though faith alone be said to iustifie vs yet that faith which is alone without good workes doth not iustifie vs. Good workes are such as without which faith is but a dead carkase as the body without the spirit and therefore shew me thy faith by thy works at large Iam. 2. And good workes are a way to walke in S. Paul prooueth plainely For wee are Gods workemanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Ephes 2. 10. The Papists doe vs great wrong by their slanders saying that we teach that a iustified person is freed from all keeping of the Law and that the law is fulfilled onely in beleeuing and that the Gospel commands nothing but faith and the like thus accusing our doctrine of licentiousnes I say they grosly abuse vs and most falsly accuse vs Indeed wee reiect good workes as they are held by the Papists to bee meritorious causes of saluation but setting that aside and their absurd conceit of the merit of works of supererogation and wee wil vrge them as strongly as they though no◠in that manner as they yea we vrge them and hold them necessary not as causes meriting life eternall
and saluation but as they are consequent effects and fruits of faith without which true faith cannot bee yea wee hold that wee cannot attaine to life eternall without them as they are the way which God hath ordained that we should walke in them we hold them necessary not as causes of iustification but effects of it and to declare vs to be iustified not deseruing heauen but the way to walke in and so weâ— are tied to the Law as it is thâ— rule of good life in regard oâ— obedience though not vnder the Law in regard of thâ— curse and condemnation wâ— are vnder the Law in regarâ— of direction instruction anâ— obedience but not vnder â— in regard of the rigour exaâ—ction accusation and proâ—uocation of the Law Thâ— Papists I say therefore doâ— vs great wrong who slandâ— vs and our doctrine as a destroyer of the Law becausâ— we teach that a man is iustified freely and onely by faith without the workeâ— of the Law which wee vnderstand to bee meant onely in the act of iustification before God and in his sight â— but after a man is thus iustified good workes must follow to declare vs to be iustified before men thus saith must be shewed by our good workes for first wee are iustified regenerated recreated in Christ Iesus vnto good workes which follow that iustification and regeneration which God hath ordained that wee should walke in them Thus by the studie of good workes a good conscience is retained by a good Conscience faith is maintained by faith Christ is obtained in Christ life eternall is attained Thus farre of the wayes of God wherein we must walke and by all which we are discerned from all the wicked For they set themselues in no good way Psal 36. 4. They say vnto God Depart from vs for wee desire not the knowledge of thy wayes Iob. 21. 14. but The righteous walke in Gods wayes Now of the second point why they are called Gods waies and of this briefly First they are called Gods waies because hee is the author founder commander and ordainer of these waies It is he that is the author and finisher of our faith Heb. 12. 2. It is hee that hath ordained good workes that we should walke in them Ephes 2. 10. It is he which established a Testimony in Iacob and appointed a law in Israell which he commanded our fore-fathers that they should make them knowne to their children c. Psal 78. 5. It is hee that requireth of vs to feare him and to walke in all his waies and to loue him and to serue him with all our heart and with all our soules to keepe his commandements and his statutes which he commands vs for our good Deut. 10. 12. 13. and almost in euery Chapter of that booke they are called Gods charge his statutes iudgements ordinances and commandements which hee hath commanded Secondly they are all diuine and spirituall and such as please the Lord diuine for the matter which is Christ and his doctrine for this way is Christ as Iohn 14. 6. and no man commeth to the Father but by him diuine for the manner for first Christ is the first teacher of them Thou teachest the way of God truely Mat. 22. 16. and howsoeuer they were vttered and taught by his Prophets and Apostles yet these holy men spake as they were moued by the holy Ghost 2 Pet. 1. 21. Thirdly God is our onely true guide who ordereth and directeth vs in this way I know that the way of man is not in himselfe it is not in man that walketh to direct his steps Ier. 10. 23. It is God which teacheth vs in the way of wisedome and leadeth vs in the right pathes Prou. 4. 11. A mans heart deuiseth his way but the Lord ordereth his steps he directs them Prou. 16. 9. Mans goings are of the Lord how can a man then vnderstand his owne way Prou. 20. 24. I am the Lord thy God which leadeth thee by the way that thou shouldest goe Esay 48. 17. God shall teach vs of his waies and we will walke in his pathes Micah 4. 2. Fourthly they are such waies as bring vs vnto God In the end we receiue the end of our faith the saluation of our soules 1 Pet. 1. 9. Hee that beleeueth shall not perish but haue euerlasting life Iohn 3. 16. What man is he that lusteth to liue and would faine see good daies Depart from euill and doe good Psal 34. 12. To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. Aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules Ier. 6. 16. Marke and behold the vpright and iust man for the end of that man is peace Psal 37. 37. He shall enter into peace they shall rest in their beddes each one walking before God in his vprightnesse Esay 57. 2. and he that hath walked in Gods statutes is a iust man he shall surely liue Ezech. 18. 9. and 17. and thus much of the Reasons why they are called Gods waies Out of all that hath beene spoken appeareth first the Excellency secondly the Profit thirdly the necessity of these waies and of this walke Excellent because Gods waies excellent because by walking in them we are the friends of God and the Sonnes of God Profitable For there is no condemnation to those which are in Christ which walke not after the flesh but after the spirit Rom. 8. 1. The onely thing that commends vs vnto God is walking in obedience to Gods commandements 1 Cor. 7. 19. and to become new creatures Gal. 6. 15. And as many as walke according to this rule peace shall be vpon them and vpon the Israell of God Gal. 6. 16. Necessary for there are but two wayes the narrow way and broad way and hee that walkes not in the narrow way as I haue shewed goes on headlong in the broad way to his owne destruction Math. 7. 13. 14. All the knowledge of this way is nothing without walking in it and all our reading and hearing of the word to learne this way is nothing vnlesse we walke in it For better it is neuer to haue knowne the way of righteousnesse then after wee haue knowne it to turne from the commandement 2 Pet. 2. 21. To conclude Seeing these waies of God are so excellent profitable and necessary Striue to enter in at the straight gate and that betimes for many when it is too late will seeke to enter in but shall not be able Luke 13. 24. And if wee know not the way inquire and aske for it Ier. 6. 16. Being found walke and liue in it and content not our selues with a bare knowledge for he that knoweth his Masters will and doth it not shall be beaten with many stripes Luke 12. 47. And take heede that yee walke circumspectly because the dayes are euill Ephes 5. 15. If at any time wee erre from this way and
thinke to haue eternall life and they are they which testifie of mee Iohn 5. 39. This must be done publiquely or priuately In publique in hearing the word to turne to places alledged as the men of Berea who searched the Scriptures daily whether those things were so which Paul preached Acts 17. 11. In priuate by reading them and causing them to be read wherein when ye read ye may vnderstand Ephes 3. 4. This word is the touch-stone to try all doctrines as we are exhorted 1 Thes 5. 21. and 1 Ioh. 4. 1. therefore in all difficulties doubts and controuersies we must haue recourse to the word as Esay saith To the law and to the testimony Esay 8. 20. Secondly the helpes vnto Obser 2. this search are First Gods Ministers who are or should be indued with such knowledge that in matters of difficulty and doubts they may be able to giue satisfaction in all necessary not curious points concerning saluation the people must haue recourse vnto them But to the shame of a number be it spoken who to conceale their owne ignorance will neuer resort to their Minister because they will not bewray their blindenesse ignorance and error so they which are ignorant Gods will will be ignorant still for as Paul saith they haue not the knowledge of God I speake this to their shame 1 Cor. 15. But let all such remember what the Lord saith The Priests lips should preserue knowledge and the people should seeke the Law at his mouth for he is the messenger of the Lord of hostes Malachi 2. 7. Secondly we must vse feruent and effectuall prayer to Almighty God to giue vs hiâ— holy spirit to enlighten our vnderstandings to informe our iudgements that we may rightly discerne of things that differ and that wee may see what is Gods will Thus wee should neuer goe to heare or read the word publiquely or priuately but first prepare our selues by prayer Obserue the practise of Dauid often in the Psalmes especially 119. Open mine eyes O Lord that I may see the wonderfull things of thy Law Teach me thy statutes Giue me vnderstanding Teach me good iudgement and knowledge and the like The spirit searcheth all things yea the deep things of God c. 1 Cor. 2. 10. 11. 12. 13. Thirdly wee must compare Scripture with Scripture one place with another and obserue the coherence and scope of the place both what goes before and what followes after for that which seemes more obscure in one place is made more plaine in another In all these wee must truely humble our selues acknowledging that we can doe nothing as of our selues and God will teach the humble man his way Psal 25. 9. Thirdly the manner of Obser 3. this search must be First with vnderstanding for many please themselues in bare hearing and reading and thinke they doe God high seruice because they reade now and then vpon the Sabboth-day a Chapter or two and heare a Sermon whereas they vnderstand nothing They heare but vnderstand not and therefore Paul exhorting vs to proue search what is Gods will explaines himselfe saying Be not wnrise but wise vnderstanding what the will of God is Ephes 5. 17. nothing it as a point of greatest folly to search and not vnderstand Let him that readeth vnderstand Marke 13. 14. Vnderstandest thou what thou readest Acts 8. 30. Secondly it must be frequent The men of Berea searched the Scriptures daily Acts 17. 11. The word of God must dwell in vs plenteously and richly Colos 3. 16. which cannot bee vnlesse wee often acqu intâ— our selues with it in reading hearing meditating conferring and the like The godly mans delight is in the law of the Lord and therein doth he exercise himselfe day and night Psal 1. 2. and Iosh 1. 8. Meditate vpon these things giue thy selfe wholly to them continue in them 1 Tim. 4. 15. 16. Thirdly it must be vpright and in truth with a desire to be bettered and a care to practife those things we learne It is no dallying with edge-tooles Therefore if yee will enquire enquire Isay 21. 12. that is doe it in deede and in good earnest vprightly and in truth My soule saith Dauid breaketh out for the feruent desire that it hath alway vnto thy iudgements Psal 119. 20. Wee must incline our eares to wisedome and apply our hearts to vnderstanding wee must seeke as for siluer and wee must search for her as for hid treasures and then we shall vnderstand the feare of the Lord and finde the knowledge of the Lord Prou. 2. 2. 3. 4. but without this diligent and vpright search wee can neuer finde the knowledge of Gods will and therefore hee saith Hee that seeketh findeth Math. 7. 8. This dutie is excellent and necessary Excellent for it is the ground of all happinesse and comfort by it wee haue acquaintance with God himselfe wee come to know his will we are as it were of his Counsaile and all things necessary to our saluation hee reuealeth vnto vs Thus acquainting our selues with God thereby good shall come vnto vs Iob 22. 21. And the knowledge of the holy God is vnderstanding Prou. 9. 10. By this we perceiue the truth it selfe for this word is truth Iohn 17. 17. Here wee haue rules for doctrine for reproofe for correction for instruction for patiencein tribulation for resisting Sathans temptations for remedies against sin for attaining of grace for performing all good duties both towards God and Men through the whole course of our liues Necessarily also First for the naturall and carnall man to bring him to knowledge for the naturall man perceiues not the things of God neither can he know them 1 Cor. 2. 4. But it is the word which giueth wisedome to the simple and light vnto the eyes Psal 19. No man naturally vnderstandeth or seeketh after God namely in spirituall things Rom. 3. 11. But the word is a lampe vnto our feete and a light vnto our pathes Psal 119. 105. And whereas wee cannot of our selues conceiue aright of God and his will yet by searching the Scriptures we may for they testifie of him Iohn 5. 39. Secondly it is necessary for the spirituall man namely to increase in the knowledge of Gods will For we know but in part 1 Cor. 13. 9. and we must goe forward in the knowledge of Christ 2 Pet 3. 18. And as new borne babes desire the sincere milke of the word to grow thereby 1 Pet. 2. 2. And if any man thinkes he knoweth any thing he knoweth nothing yet as hee ought to know 1 Cor. 8. 2. And this be said of this first obseruation or doctrine contayning the first propertie of the Children of light that walke in this first steppe Now for the Vses and first for Reproofe This reprooueth the Popish For Reproofe Vse 1. teachers and people both for doctrine and practise for they teach not the word of Christ nor suffer the people to search the Scriptures but debarre them of them and
loue God in their hearts and haue a desire and will to please him though they liue in their sinnes All such doe fouly deceiue themselues for the Apostle speakes not simply of bare desires and a meere will but of such a willing minde as endeauours sincerely to forsake all sinnes and which vseth all good meanes to come to faith and repentance and continueth so doing then though frailty may faile grace for a time and we obey but weakely yet God will accept of vs for our vpright endeauour which shall be well pleasing in his sight Therefore saith Paul in the same place Verse 11. Now performe the doing of of it that as there was a readâ—nesse to will so there may be performance also that is an vpright endeauour to performe Thus a willing minde and a true endeauour to performe must alwaies goe together for as there is no true obedience where there is not first a willing minde so there the minde neuer truely willeth where there is nor a striuing and diligent endeauour to obey neither doth God accept of such neither will hee be mercifull to such as pretend a willing minde and yet lye in their sinnes without repentance If any man that heareth the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst the Lord will not spare that man but then the anger of the Lord and his iealousie shall smoake against that man and all the curses in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen c. at large Deut. 29. 19. 20. c. And whereas our doing and performing is not in our owne power for as Paul saith To will is present with me but how to performe that which is good I finde not Rom. 7. 18. wee must be earnest suiters vnto Almighty God to assist vs with his grace and holy spirit that we may be as willing so able to performe For it is God which worketh both â—o will and to doe Philip. 2. 13. Herein wee must imitate the holy practise of Dauid Cause me O Lord to know the way wherein I should walke Teach me to doe thy will O Lord Psal 143. 8. and 10. It is a good prayer and worthy our practise in 2 Maccab. 1. 2. 3. 4. God be gratious vnto vs and giue vs all an heart to serue him and to doe his will with a good courage and a willing minde and open our hearts in his law and commandements Now that we may the better conceiue of this dutie of experimentall knowledge in doing Gods will obserue briefly the right manner of it First wee must doe it vprightly without hypocrisie Thus wee must worship God in spirit and in truth Iohn 4. 24. we must serue him in truth with all our hearts 1 Sam. 12. 24. Our whole seruice whereof this doing Gods will is a principall part must be with a perfect that is an vpright heart 1 Chro. 28. 9. and therefore we must all pray with Dauid O let my heart be sound or vpright in thy statutes Ps 119. 80. Secondly it must be done speedily without delay as Dauid did I made hast and delaied not the time to keepe thy commandements Psal 119. 60. Good King Iosiah when hee was but sixteene yeares olde did that which was right in Gods sight and walked in the good waies of Dauid his Father and sought the Lord 2 Chron. 34. 2. 3. Thirdly we must doe it willingly without constraint and cheerefully without tediousnesse Thus it was cur Sauiours meate and drinke to doe his Fathers will Iohn 4. 34. Thus the Angels doe it in heauen as we pray so we must practise it Thy will be done in earth as it is in heauen Math. 6. It was Dauids delight to doe Gods will Psal 40. 8. Fourthly wee must doe it faithfully without partiality obeying God in one thing as well as another and to yeeld obedience to all Gods commandements as well as one so saith Dauid I shall not be confounded while I haue respect vnto all thy commandements Psal 119. 6. Fiftly we must doe it continually without ceasing Paul ceased not to pray that the Colossians might be more and more filled with the knowledge of Gods will and to increase in that knowledge Colos 1. 9. 10. Dauid saith I haue inclined my heart to performe thy statutes alway euen to the end Psal 119. 112. It is not to begin to goe with Lots wife and then look backe for this procures iudgement and he that puts his hand to the plough and looketh backe is not fit for Gods Kingdome Luke 9. 62. But hee that endureth to the end shall be saued Math. 24. 13. and hee that is faithfull vnto the death shall receiue the crowne of life Reuel 2. 10. This Experimentall knowledge in doing Gods will is first excellent secondly profitable thirdly necessarie Excellent for herein wee imitate CHRIST himselfe and all the holy Angels in heauen excellent for by this wee come to be the friends of God yea Christs nearest and dearest kinsmen of whom he makes most reckoning Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. Whosoeuer shall doe the will of my Father which is in heauen the same is my brother and sister and mother saith Christ Mat. 12 So what can be more excellent Profitable also for the more wee doe Gods will the more shall wee know of his will and the more shall wee discerne of doctrines which are true which false If any man will doe his will he shall know of the doctrine whether it be of God Iohn 7. 17. yea if wee seeke to please God hee will doe to please vs and to giue vs all things fitting that we can desire of him And whatsoeuer wee aske we receiue of him because we keepe his commandements and doe those things which are pleasing in his sight 1 Iohn 3. 22. Necessarie also in diuers respects First without the doing of Gods will all our profession is in vaine all our preaching is to our selues but Pharisaisme all our hearing and going to Sermons is but outward shewes and meere hypocrisie all our prayers but counterfeit dallying and dissembling with God and so of the Sacraments Therefore saith Christ Why doe yee call me Lord Lord and doe not as I bid you Luke 6. 46. What hast thou to doe to preach my statutes and to take my couenant into thy mouth whereas thou hatest to be reformed and hast cast my words behinde thee Psal 50. 16. The Pharisees say and doe not Math. 23. 3. Hee that heareth and doth not is a foolish builder Math. 7. 26. yea hee deceiueth his owne soule Iames 1. 22. So if we doe those things which are pleasing in Gods sight hee heareth vs 1 Iohn 3. 22. but otherwise we may call vpon God but he will not answere we may seeke him earely but not finde him because wee
hate to know his will and doe it and to liue in the seare of God Prou. 1. 28. 29. c. If wee regard but one iniquity in our hearts the Lord will not heare vs Psal 66. 18. Thus a number euen of such as goe for professors haue onely a shew of godlinesse but in not doing Gods will deny the power thereof 2 Tim. 3. 5. They professe that they know God but by their workes they deny him being abhominable and disobedient and vnto euery good worke reprobate Tit. 1. 16. A fearefull case Secondly None but doers of Gods will shall be saued All the knowledge in the world all the learning all the excellent gifts of Preaching Prayer and the like can neuer bring vs to heauen but though we may haue all these yet without doing Gods will we may be and indeed are but workers of iniquitie Not euery one that saith vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doth the will of my Father which is in heauen Matth. 7. 21. and whereas many shall plead for themselues alleadging their great knowledge and excellent gifts yet Christ shall renounce them saying I neuer knew you id est I neuer acknowledged you for mine I neuer approoued of you for mine owne depart from mee yee workers of iniquity vers 22. Thirdly It is necessary because the more wee know and the lesse wee doe the more is our sinne our reckoning and score will be the greater our iudgement the heauier and our selues the more without excuse To him that knoweth to doe good and doth it not to him it is sinne Iames 4. 17. Yea the more knowledge without doing the more sinne Hee that neuer knew what God is or what his will is the mere simple ignorant man shall speede a thousand times better than they that haue great knowledge and doe not according Ignorance shall not wholly excuse any from hauing no punishment but from hauing so great punishment That seruant that knoweth his Lords will and doeth it not shall be beaten with many stripes But hee that knew not and did commit things worthy of stripes shall be beaten with few stripes Luke 12. 47 48. Therefore it is better neuer to haue knowne the way of righteousnesse and the will of God than after we haue knowne it not to doe it 2. Pet. 2. 21. Indeede if we neuer had heard of God neuer had the means of knowledge we had had no sinne but wee haue had the meanes Christ hath spoken to vs by himselfe his Prophets Apostles and in these dayes by ordinary ministers to bring vs to knowledge therefore wee are left without all excuse Iohn 15. 22. Some there are that doubt whether there be a God or no some flatly affirme there is no God at all and others say that they cannot see and know that there is a God others go further that acknowledge a God but they glorifie him not as God To all such I say with S. Paul that the very booke of Nature shall condemne them For the inuisible things of God euen his eternall power and God-head from the creation of the world are clearely seene beeing vnderstood by the things which are made so that they are without excuse and Because that when they knew God they glorified him not as God c. Rom. 1. 20 21. Fourthly because the sentence of life and death shal go vpon vs according as wee haue done not what we haue heard or what wee haue knowne but what wee haue done We must all appeare before the iudgment sent of Christ that euery one may receuie in his body according as hee hath done whether it be good or euill 2. Cor. 5. 10. The sentence of absolution shall passe vpon them that haue done well The sentence of condemnation against them that haue done ill All that are in the graues shall come foorth they that haue done good to the resurrection of life they that haue done euill vnto the resurrection of damnation Iohn 5. 28. 20. Reade more at large in Rom. 2. 6 7 8 9 10. Lastly This doing is the end of our Regeneration and a signe therof without which we cannot approoue that we are regenerate Wee are Gods workemanship created in Christ Iesus vnto good workes Ephes 2. 10. And as euery one that doth righteousnesse is borne of God 1. Iohn 2. 29. So whosoeuer doth not righteousnesse is not of God 1. Iohn 3. 10. Yea as Paul saith when men boast of God and know his will and yet doe it not they cause the Gospel to bee euill spoken of and the Name of God to be blasphemed Reade at large Roman 2. verse 17 to verse 25. Vse 1 Now for the Vses Is it the duety of all Christians stians to know Gods will and doe it This then reprooues a number of grosse ignorance that haue liued a long time vnder the meanes of knowledge vnder the ministery of the Gospel and yet as Paul saith They haue not the knowledge of God I speake this to their shame 1. Cor. 15. 34. They are like those disciples whom Paul found at Ephesus asking them whether they had receiued the holy Ghost since they beleeued they answered they had not so much as heard whether there were an holy Ghost or no. Act. 19. 2. This was a great rudenesse and shamefull ignorance in those that professed themselues disciples and yet they were but new beginners and nouices in Religion what a shame then is it in these dayes for auncient hearers and old professors of many of whom wee may truely say that they doe not so much as know what the will of God is No doubt they haue heard of it often and often but they are euer learning and neuer able to come to the acknowledging of the truth 2. Tim. 2. 25. They know it not in themselues by experience and how then can they doe the will of God A fearefull case that men shall liue vnder the meanes of knowledge 20. 30. 40. or 60. yeeres and yet not so much as know what faith and repentance meane Old age saith Salomon is a crowne of glory if it be found in the way of righteousnes Pro. 16. 31. but how can it bee found in the way of righteousnesse when as they doe not so much as know what that way meaneth but like the superstitious Athenians in a blind deuotion ignorantly worship an vnknowne God Act. 17. 22 23. Vse 2 Secondly This condemneth another sort of people as bad or worse that haue attained to great knowledge but they want practise they doe not those things which they know They know what God commaunds and what hee forbids but they neither doe the one nor auoyd the other None more forward in profession yet none so slow in practise they wil heare much and frequent Sermons goe to this place and that not a Sermon shall misse them yet nothing but hypocrisie and blinde zeale for want of practise If the former are blame-worthy much more are
wise in our owne conceits Rom. 12. 16. Secondly to liue in the feare of God This is a meanes botâ— to know vnderstand and approue of Gods will and he that liues without this feare is void of knowledge and vnderstanding and so cannot approoue of that they know not For this cause it is so often said The feare of God is the beginning of knowledge Prou 1. 7. The feare of the Lord is the beginning of wisedome Prou. 9. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe thereafter Psal 111. 10. Yea blessed is he that feareth the Lord come what will come and let God worke his will hee approues of it for his heart is fixed trusting in the Lord his heart is established Psal 112. 1. 7. 8. This feare of God is as it were a bridle to restraine vs from ouer-shooting our selues into all euill and keepes vs in awe and obedience to Gods will preseruing vs from rashnesse vnaduisednesse discontentment impatiency and the like whereby men doe shew themselues dislikers and disalowers of Gods will By the feare of the Lord men depart from euill Prou. 16. 6. This also caused Abraham so willingly to approue of Gods will euen beyond all reason in mans iudgment to offer Isaack in sacrifice Now I know thou fearest God seeing thou hast not with-held thy onely Sonne Gen. 22. 12. Thirdly that we may approue of Gods will especially in aduersity wee must prepare aforehand for trialls Troubles will come and many troubles and great Man hath but a short time to liue and is full of trouble Iob 14. 1. Great are the troubles of the righteous Psal 34. 19. through many tribulations we must enter into Gods Kingdome Acts 14. 22. And armies of sorrowes are against me saith Iob 6. 4. And therefore if we doe not foresee and prepare our selues afore-hand wee shall be found vnarmed and naked not able to encounter with the least tryall and temptation Dangers foreseene are lesse grieuous We must therefore with Iob All the day long and euery day of our appointed time waite till our change come Iob 14. 14. and so to pray to God aforehand that when it doth come he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs and withall wee must resolue to be contented that God may haue his will The want of this meanes is a maine cause why so many are so shamefully ouer-seene in abusing themselues by immoderate pensiuenesse and sorrow as men without hope more like bruit beasts or worse which haue no vnderstanding wherein they shew themselues how carnally minded they are and it is a signe that such are yet in their naturall estate In a word we must when God worketh his will consider of the impossibility of it that it should be otherwise for God will doe what hee will and hee that is not contented with it doth what in him lieth resist the will of God which is a fearefull thing Dauid was grieued when hee saw the childe like to die but when it was dead he comforted himselfe partly in regard of the happinesse it was gone vnto and partly in regard of the impossibility of returning againe saying I shall goe to him but he shall not come againe to mee Therefore why should I fast and weepe any more 2 Sam. 12. 23. So in euery crosse vnder which the Lord shall exercise vs whether by sicknesse by losses by death either of our selues or ours our Parents Children Husbands Wiues Kinsfolke Friends or what way soeuer consider it is GODS doing it is impossible it should be vndone againe therefore rest vpon God approue of it because it is his doing and be content for if by impatience we resist Gods will as Paul saith in another sence the like may I say here They that resist shall receiue to themselues damnation Rom. 13. 2. And thus much of this third obseruation Now of the Vses Vse 1 This condemnes those that in stead of approuing what is pleasing to God doe wholly disobey his will opposing their wills to his will and striuing what in them lieth to resist Gods will These are such as haue vnsanctified and vnregenerate wils of their owne which they follow to their owne destruction God willeth one thing they will another as God complaines of Hierusalem O Hierusalem Hierusalem which hillest the Prophets and stonest them which are sent vnto thee how often would I haue gathered you together as an henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. God said vnto them walke in the good way c. but they said we will not walke therin And God set watch-men ouer them saying hearken to the sound of the trumpet but they said we will not hearken Ier. 6. 16. 17. And this is the sinne at this day God would but man will not God would haue men to be saued and come to the acknowledgement of the truth 1 Tim. 4. but men will not repent that they may bee saued God giues men space to repent but they repent not Reuel 2. 21. Thus they told the Prophet flatly to his face they would not heare him speake in the name of the Lord but they would follow their idolatrie and they would offer sacrifice to the Queene of heauen Ier. 44. 16. 17. and thus at this day God reuealeth his will by the mouth of his Ministers but men will not heare the voice of the charmers charme they neuer so wisely Psal 58. 5. Thus they contemne Gods will Their owne hearts carry them away as it was obiected against Iob but too truely verified in the wicked and they turne their spirit against God Iob 15. 12. 13. Vse 2 This reprooues the Carnall wisedome of a number who are wise in their owne conceits and doe that which seemeth them good in their owne eyes and approoue of any thing rather then of Gods will it is impossible that such should approoue of Gods will For the carnall minde is enmity against God and the carnall minde is not subiect to the law of God neither indeed can be So then they that are in the flesh cannot please God Rom. 8. 7. 8. Wee must not therefore be wise in our selues and from our selues in matters of saluation if we doe that which seemes good in our owne eyes wee cannot doe that which God commands therefore God commanding the one forbids the other Deut. 12. 8. reading from Verse 4. to 12. Vse 3 This teacheth vs to hasten our conuersion and to come out of our naturall estate and to be regenerated by the sanctifying graces of Gods spirit for so long as we remaine in our naturall estate wee cannot so much as discerne of Gods will much lesse then can we approoue it The naturall man perceiues not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned 1 Cor. 2.
14. and this comes to passe by reason of the hardnesse of heart which blindes the vnderstanding Hauing the vnderstanding darkened through the ignorance that is in them because of the hardnesse of their hearts Ephes 4. 18. God gaue Iesabell a space to repent there was his offer and reuealed will but she repented not there was her refusall hardning her heart Reuel 2. 21. Vse 4 Lastly this reprooues all immoderate sorrow impatiency discontentment vnwillingnesse vnthankefulnesse whereby especially in time of affliction men shew themselues displeased with that which is Gods will and if they might haue their own wils they would neuer haue the least crosse so long as they may liue in health wealth peace liberty and abound in worldly prosperitie they like it well but when trouble comes they murmure and complaine against God they like not then to retaine God in their knowledge Rom. 1 yea when tribulation and persecution ariseth because of the word by and by they are offended Math. 13. 21. and in time of temptation they fail away Luke 8. 13. In a word we must take great heede of hardnesse of heart vnregenerate wills vnsanctified affections as pride hatred malice and the like all which doe greatly hinder vs that wee cannot approoue of what is acceptable and pleasing to the Lord And thus much bee said of the word Proouing that is searching and trying vnderstanding and knowing by experience liking of approouing and allowing what is the will of God proouing what is acceptable to the Lord. And thus I conclude this first point with that louing exhortation of the Apostle I beseech you brethren by the mercy of God that ye present your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruice And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prooue what is that good that acceptable and perfect will of God Rom. 12. 1. 2. Here ends the first Sermon THE SECOND SERMON vpon this FIRST STEPPE Proouing what is acceptable to the Lord Ephes 5. 10. WEe haue heard hitherto of the dutie it selfe now I proceede to the second point in the Text namely what must be prooued and approoued The thing then which we must prooue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is acceptable or wel-pleasing to the Lord It is the counsell of the Apostle 1 Thes 5. 21. Try all things hold fast that which is good as if he should haue said as I would not haue you despise prophecying so I would not haue you to admit and approoue of euery Doctrine without discretion but to prooue the doctrines and hold fast onely that which is good I would haue you to trie the Doctrines by the Touch-stone of Gods word and not to be carried away with euery winde of doctrine Ephes 4. 14. I would haue you try the spirits whether they be of God or no but not to belieue euery spirit 1 Iohn 4. 1. I would haue you to approoue of nothing but what is well-pleasing to God Thus I desire that ye may walke worthy of the Lord vnto all pleasing Colos 1. 9. 10. And I beseech you brethren and exhort you by the Lord Iesus that as ye haue receiued of vs how yee ought to â—â—lke and to pleaâ—e God so yee would abound more and more 1 Thes 4. 1. and as the Text hath it to walke proouing what is acceptable to the Lord or well-pleasing to God Not what is pleasing to men for if we seeke to please men wee are not the seruants of Christ Gal. 1. 10. Not to seeke and prooue what is the pleasure of the Pope as the Papists doe Not what is pleasing to the world for he that will be a friend to the world is an enemy to God Iam. 4. 4. and the wisedome of the world is foolishnesse with God 1 Cor. 3. 19. Not what is pleasing to our owne corrupt natures affections humors dispositions for this is to liue vnto our selues and not to the will of God which is forbidden 1 Pet. 4. 1. 2. Not what is pleasing to the diuell for so we fall into the suare of the Diuell and are taken captine hy him at his will 2 Tim. 2. 26. but what is well-pleasing to the Lord that if it be agreeable to his word then to receiue it if disagreeing to his word then to reiect it if the word commands it wee must doe it if the word forbid it wee must leaue it vndone and thus shall we walke proouing what is pleasing to the Lord. For our better vnderstanding of this point I will handle it first Generally shewing what that is in generall which is acceptable or pleasing to the Lord secondly more particularly what the pleasure and will of God is and wherein it doth consist Generally that is acceptable or pleasing to God which is agreeable to the will of God this and onely this is well-pleasing to the Lord therefore the Apostle exhorting vs to proue what is pleasing to the Lord explaines himselfe afterwards speaking of the same thing in the 17. Verse be not vnwise but vnderstand what the will of the Lord is Thus to please God and in all things to obey Gods will are all one and often taken for the same in Scriptures S. Iohn saith 1 Epist 3. 22. Whatsoeuer wee aske wee receiue of God because we doe those things which are pleasing in his sight Which hee explaines afterwards speaking of the same thing This is the confidence that we haue in him that if wee aske any thing according to his will he heareth vs 1 Iohn 5. 14. And so the Apostle in his prayer sheweth saying The God of peace make you perfect in euery good worke to doe his will working in you that which is wel-pleasing in his sight Heb. 13. 21. where he giueth vs to vnderstand that a good worke and well-pleasing to the Lord is that which is done according to his will and which hee worketh by his spirit in his children And so on the contrary that is displeasing to the Lord which is disagreeable and contrary vnto the will of God When they murmured against God complaining that they had nothing but Manna they forgat God and were vnthankefull this was contrary vnto Gods will and this displeased the Lord Psal 78. at large Yea forty yeares long was God grieued with this generation Psal 95. 10. and they please not God and are contrary to all men 1 Thes 2. 15. because they did such things as were not according to the will of God but contrary vnto it as they killed the Lord Iesus and their owne Prophets and persecuted the Apostles and the like Secondly then wee are said to doe that which is well-pleasing to the Lord or acceptable to the Lord when we labour in vprightnesse of he art to keepe Gods commandements as on the contrarie we doe as highly displease God when wee breake his commandements Whatsoeuer we aske of God wee receiue because wee keepe his
and not to liue any longer in any one sinne Rom. 6. 2. It is the ceasing from sinne and ceasing to doe euill and learning to doe well and no longer to liue the rest of our time in the flesh to the lusts of men but to the will of God Esay 1. 16 17. and 1. Pet. 4. 1 2. It is the awaking to liue righteously and sinne no more 1 Corint 15. 34. to confesse our sinnes and forsake them Prou. 28. 13. This is that repentence which God willeth which cannot be in any Reprobate and wicked man Esau found no place of this repentāce though he sought it carefully with tears Heb. 12. 17. Of Gods willing of repentance S. Peter speaketh plainely GOD is not willing that any should perish but that all should come to repentance 2. Pet 3. 9. Thirdly There is required in vs Holinesse of life and Sanctification of the spirit This is plainely expressed in the words of Paul This is the will of God euen your sanctification that ye should abstaine from fornication That euery one of you should know how to possesse his vessell in Sanctification and honour not in the lustes of concupiscence c. for God hath called vs not vnto vncleannesse but to holinesse 1. Thess 4. 3 to 8. Thus being iustified by faith wee must bee sanctified by the Spirit seruing God in righteousnesse and holinesse all the dayes of our liues without seruile feare before him Luke 1. 74 75. Thus being conuerted vnto God wee must shew foorth the fruits of repentance Matth. 3. 8. and being freed from sinne we must haue our fruit vnto holinesse Rom. 6. 22. This holinesse must be in all manner of our conuersation both before God and men in publique and priuate 1 Pet. 1. 15. and without this holinesse no man shall see the Lord. Heb. 12. 14. It cannot bee perfect in this world but onely inchoate and in part Blessed and holy is that man which hath part in the first resurrection that is from sinne to grace Reuel 20. 6. The most holy man can haue but his part and though it be but in part yet hee is a holy man and blessed and yet the righteousnesse of Christ being imputed vnto vs God beholds vs in and through him as perfect Fourthly in well-doing This well-doing concernes not only the outward worke doing that which is good but the doing of it in a right manner so as it may be in vprightnesse of heart and to the glory of God and the good of our selues and others Thus wee must be full of good workes that others beholding them may glorifie God Mat. 5. 16. For so is the will of God that by well-doing ye may put to silence the ignorance of foolish men 1 Pet. 2. 15. Wee must not therefore be weary of well-doing Gal 6. 9. and 2 Thes 3. 13. but be stedfast vnmooueable alwaies abounding in the worke of the Lord 1 Cor. 15. 58. This will appeare in these particulars all which are Gods will acceptable and pleasing to the Lord. First to vse holy and spirituall exercises as prayer thankes-giuing spirituall reioycing holy meditations and the like Euer follow that which is good both among your selues and to all men Reioyce eueamores pray continually In all things giue thankes for this is the will of God in Christ Iesus towards you 1 Thes 5. 16 17. 18. It is Gods will that men pray euery where lifting vp holy hands without wrath and doubting Tim. 2. 8. and though these words are spoken in the person of Paul I will c. yet they being the word of God are his reuealed will Secondly to pray for others for all men for Kings and all in authority that we may leade a quiet and peaceable life in all godlinesse and honestie for this is good and acceptable in the sight of God our Sauiour 1 Tim. 2. 1. 2. Thirdly to bee full of the workes of charity mercy bounty and the like Distributing to the necessity of Saints Rom. 12. 13. To doe good and distribute forget not for with such sacrifice God is well pleased Heb. 13. 16. The Kingdome of God saith Paul is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and be that in these things serueth God to acceptable to God and approoued of all good men Rom. 14. 17. 18. Fiftly in Suffering Suffering is two-fold for euill-doing this is not acceptable to God for what glory is it if when ye are buffeted for your faults ye shall take it patiently 1 Pet. 2. 20. for well doing this suffering onely is thanke-worthy This is thanke-worthy if a man for conscience toward God indure griefe suffering wrongfully 1 Pet. 2. 19. but if when ye doe well and take it patiently in suffering for it this is acceptable with God Verse 20. For it is better if the will of God be so that ye suffer for well-doing then for ill-doing as 1 Pet. 3. 17. Which must teach all to haue a care that when they doe suffer they haue a good cause and a cleare conscience and in this suffering we obey the will of God as if it be for the profession of the Gospell the confession of Christ for the testimony of Christ and a good conscience for hearing the word and vsing all other godly exercises as prayer singing of Psalmes godly conference and the like for these things Gods children suffer much wrong in the world To all whom I giue S. Peters counsell Let them that suffer thus according to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull Creator 1 Pet. 4. 19. Sixtly in generall obedience both actiue to doe one thing as well as another and to forsake one sinne as well as another to obserue euery commandement as well as one and passiue to suffer whatsoeuer it is Gods will to haue vs suffer for as Augustine saith Hee that is not content with Gods will in suffering whateuer it pleaseth God to lay vpon him his heart is not vpright in him because hee will not direct his will to Gods will but will haue Gods will bent to his This is all that God requires at our hands Feare God and keepe all his commandements for this is the whole dutie of man Eccles 12. 13. and marke here how Salomon calleth this the Conclusion of the whole matter as though all Gods reuealed will were comprehended vnder these two to feare God and to yeeld generall obedience to all Gods commandements Wee must doe that in truth vprightnesse which the dissembling hypocrites did with a double heart namely that when God shall declare vnto vs his will as he did by the Prophet Ieremy who kept nothing of Gods will backe from the people that then I say wee resolue to doe according to all things which the Lord our God commandeth whether it be good or whether it be euill in all we will obey the voice of God Ier. 42. 5. 6. This is the onely thing
according to the Apostles counsell Let vs haue grace whereby wee may serue God acceptably with reuerence and godly feare For our God is a consuming fire Heb. 12. 28. 29. proouing if God at any time will giue vs repentance to the acknowledging of the truth c. 2 Tim. 2. 25. 26. and as the Text here hath it proouing what is pleasing to the Lord. And thus much be said of the obiect it selfe what we must prooue or approoue viz. what is pleasing or acceptable to the Lord. Now for the better performance of this three-fold dutie enjoyned in the Text obserue two things 1. The Lets to bee remoued 2. The Meanes and Helpes to be vsed The Lets which doe hinder vs from proouing what is pleasing to the Lord are these First a liuing and continuing in our naturall estate vnregenerate and vnconuerted for there is such an impotency in vs by nature that wee neither doe neither can prooue know or discerne what is pleasing or displeasing to the Lord nay tell a naturall man of this dutie and he accounts it but foolishnes and foppery too much nicenesse and precisenesse and so makes but a mocke of it The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them for they are spiritually discerned 1 Cor. 2. 14. Secondly Ignorance is a maine Let to this dutie Thus through ignorance the Gentiles had their vnderstanding darkened and were strangers from the life of God and committed sinne with all greedinesse whereby they wholly displeased the Lord Ephes 4. 18. 19. Ignorance I meane both meere and simple carelesse wilfull and affected both of God his word and will reuealed Thirdly a maine Let to this dutie is Hardnesse of heart this is a cause of the former Thus the Gentiles had their vnderstanding darkened through their ignorance because of the blindenesse or hardnesse of their heart Ephes 4. 18. Thus the more meanes God vsed for the good of Pharaoh had he had the grace to haue made vse of them the more hee hardened his heart as we reade at large Exod God gaue Iesabell a space to repent but shee repented not Reuel 2. 21. it was her hardnesse of heart that hindred her so Rom. 2. 5. and ler. 19. 15. They hardened their neckes that they might not heare his words Fourthly Vnregenerate wills when as God in his word so often commandeth vs this three-sold dutie vseth all the meanes that may be especially the Preaching of his Word that God may iustly say What could I haue done more for my Vineyard and yet we will not This is another maine let It was the sinne of Ierusalem as our Sâ—uiour Christ saith O Ierusalem Ierusalem which killest the Prephets and stonest them which are sent vnto thee how often would I haue gathered you together as a Henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. Thus saith the Lord Stand ye in the waies and see and aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules but they said we will not walke therein Also I set watch men ouer you saying Hearken to the sound of the trumpet but they said wee will not hearken Ier. 6. 16. 17. Fiftly Carnall Wisedome or to be carnally minded for such doe minde onely the things of the flesh and to be carnally minded is death because the carnall minde is enmity against God for it is not subiect to the Law of God neither indeede can be so then they that are in the flesh cannot please God Rom 8. 5. 6. 7. 8. Sixtly Vnbeliefe either not to belieue the truth of Gods word at all or else though wee belieue it to bee true in generall yet wee cannot apply it to our selues in particular It is not possible for such a man to profit by the word or to please God For vnto vs was the Gospell Preached as well as vnto them but the Word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. And without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith is sinne Rom. 14. 23. Seauenthly Vnsanctified Affections as pride hatred malice and the like al which doe hinder the word and the worke of Gods spirit in the heart that they cannot possibly prooue or approoue what is pleasing to the Lord Thus through pride or hatred or both Korah and his compâ—ny gathered themselues together against Moses and Aaron and said vnto them Yee take too much vpon you Numb 16. 1. 2. 3. And the like we haue in these daies who so saucily speake against Gods Ministers who goe about to teach them what is acceptable to the Lord they thinke presently we take too much vpon vs against such I may say as Christ said they are but dogs and swine and if we cast pearles before them or giue holy things vnto them they will trample them vnder their feete and turning againe all to rent vs Math. 7. 6. Thus when the good Prophet Micaiah prophecied concerning Ahab according to the word of the Lord Ahab because hee hated him 1 King 22. 8. commanded Micaiah to bee put into prison and to be fed with bread and water of affliction 1 King 22. 27 Thus pride in Korah and hatred in Ahab bred all this contention and hindred them from proouing what is well-pleasing to God according as Salomon saith Onely by pride commeth contention Prou. 13. 10. Therefore if wee would profit by the word to learne from thence what is acceptable to God wee must cast away and lay aside all malice and all guile and hypocrisies and enuies and euill speakings and so as new borne babes desire the sincere milke of the word that we may grow thereby 1 Pet. 2. 1. 2. and as S. Iames saith We must lay apart all filthinesse and superfluity of malitiousnesse and receiue with meekenesse the engrafted word Iam. 1. 21. For where such corrupt affections as these and the like as enuie and strife are there is confusion and euery euill worke This is not wisedome from aboue but earthly senâ—uall and diuellish Iam. 3. 15. 16. Eightly Presumption when we too much presume of the mercy of God This hindreth a number from proouing what is pleasing to God for either it makes men carelesse in performing what God commandeth or secure in auoiding what hee forbiddeth it makes men negligent in good duties cold in religion and hereby they either take occasion to sinne more freely or to deferre and post off their repentance to the last or else to liue and die in their sinnes without faith and repentance without which there is no pleasing of God and lastly it makes men cast off all care of doing good and to contemne the meanes of their saluation and all because they presume too farre that God is mercifull In a word these are great Lets to the proouing what
accessary to thy brothers sinne thou hast fellowship with him in sinne How oft hast thou heard Gods name torne in peeces as it were by horrible and fearefull oathes would neuer speake against it Oh remember what was the commendation of the Church of Ephesus it could not indure or beare them which are euill as Reuel 2 2. So it is a signe and true note of Gods childe not to suffer sinne in our neighbour so farre as it lyeth in him so saith the Lord Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Marke what God saith of the wicked When thou sawest a theefe thou consentedst vnto him and hast beene partakers with the adulterers c. There is the sinne These things hast thou done c. but I will reprooue thee and set before thee the things that thou hast done there is the punishment Psal 50. 18. c. where we see how God punisheth communion with sinne as well as committing of sinne Vse 2 How doth this condemne the practise of the world who in stead of hauing no fellowship with sinne and sinners spend their whole time in company-keeping and prophane fellowship swilling and guzling dicing and carding and other vnlawfull recreations all the day long mispending the time and vainely expending their goods to licentiousnesse and prophanesse This they call good-fellowship whereas it is indeede fellowship with the diuell and his instruments it is drunken and diuelish fellowship God keepe mee from such fellowship and I will not say The diuell take them but I dare say The diuell will haue them except they speedily repent and forsake such wicked courses O consider this ye that forget God least hee teare you in peeces and there be none to helpe Psal 50â— Let vs be of Dauids minde not to know a wicked person c. Psal 101. 4. c. Let vs resolue against such and say with Dauid Away from mee yee wicked I will keepe the commandements of my God Psal 119. 115. Herein intimating thus much that wicked company doth hinder vs from keeping GODS commandements Vse 3 Let this moue vs then to haue fellowship onely with the godly and those that feare God that so wee may walke vprightly before God inoffensiuely before men so pleasing God Salomon saith Hee that walketh with wise men shall be wise Prou. 13. 20. Oh that we could truely say with Dauid and in truth so it should be I am a companion of all them that feare thee O Lord and keepe thy commandements Psal 119. 63. All my delight is in the Saints that are in the earth and vpon such as excell in vertue Psal 16. 3. In the godly mans eyes a vile person is contemned but he honeureth them that feare the Lord Psal 15. 4. The righteous saith Dauid shall resort vnto my company Psal 142. 9. Reade and obserue diligently Psal 101. wherein is set downe the true rule of a Christian mans walke necessary for all sorts and degrees high and low rich and poore for Kings and Princes for Ministers Magistrates Parents and Masters of families one with another shewing the manner of walking the resolution against wicked men and their workes and the choise onely of the faithfull and godly And that all this may the better be practised of vs we must be carnest in prayer with our God saying with the Psalmist Incline not my heart to any euill thing to practise wicked workes with men that worke iniquitie c. Psal 141. 4. for they purpose to ouerthrow my goings Psalme 140. 4. Cause mee therefore O Lord to know the way wherein I should walke Psal 143. 8. and let me euer escape such wicked men Psal 141. 10. Haue no fellowship c. Now I come to handle these words more particularly and to shew how many wares a man may bee said to haue fellowship and to communicate with the sinnes of others called here works of darknes And wee must know that euill workes are of two sorts 1. Such as are common to all sorts 2. Such as are more proper to this or that sort degree or calling The first are two-fold 1. Such as goe before the thing to bee committed 2. Such as follow after the sinne is committed Before a man may bee said to communicate and to haue felowship and to bee accessary to the sinnes of others diuers wayes First by prouocation as when one shall prouoke another vnto sinne though hee that is pouoked is guilty of the act of sinning and committeth the sin personally yet he who prouoked him to that sinne is guilty also as being accessary to his brothers sin and hee hath fellowship with him in his sinne and it is as much as if hee had committed the sinne in his owne person both in regard of the sinne it selfe and the punishment due vnto that sinne This prouoking of others to sinne may bee done two wayes 1. By incensing vrging stirring vp or compelling men to sinne 2. by entising or alluring others vnto sinne and both these may be done two wayes 1. By word 2. By deede when a man either by word or deed shall excite stirre vp and draw on others to euill as vniust anger wrath reuenge hatred discontentment discouragement drunkennesse whoredome and the like First I say men prouoke others to sinne by incensing or stirring them vp to sinne as Iezebel did Ahab killing Naboth for his vineyard There was none like vnto Ahab who sold himselfe to worke wickednesse in the sight of the Lord whom Iezebel his wife stirred vp 1. King 21. 25. Thus did wicked Amnon rauish his sister Tamar for hee being stronger than shee forced her and lay with her 2. Sam. 13. 14. This is a sinne in many parents forbidden by Saint Paul Fathers prouoke not your children to wrath least they bee discouraged Coloss 3. 21. Now parents may be said to prouoke their children to wrath three wayes 1. by vniust wicked and vnreasonable commands 2. By contumelious words rating and reuiling them and miscalling them 3. By extreame seuerity and rigorous dealing in their striking and beating of them excessiuely in their mad moode and rage without all reason It was the sinne of Saul against his sonne Ionathan First he commanded him to bring vnto him innocent Dauid that he might kill him Secondly hee miscalled him and reuiled him calling him the Sonne of a peruerse rebellious woman Thirdly he cast a iauelin at him to smite him with purpose to kill him thus Ionathan arose from the Table in fierce anger c. 1 Sam. 20. from Verse 30. to the end of 33. But most common is this sinne amongst drunkards and such as delight in drunken fellowship who stirre vp and compell men to be drunke or else will offer violence to their persons whereupon it comes to passe that many not onely hazard but loose their liues in this case The second way of prouoking others vnto sinne is by inticing and
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
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
God shall wound the head of these his enemies and the hairy scalpe of such an one as goeth on still in his wiickednesse Iude 11. Psal 119. 21. Heb. 3. 10 Woe vnto them for they haue gone in the way of Cain that is in hypocrisie hatred murther lying despaire carnall securitie prophannesse Gen. 4. And cursed are the proud and such as erre from Gods commandements The wicked doe alway erre in their hearts for they haue not knowne Gods wayes Ephes 5. 5 6 7. This yee know that no whoremonger nor vncleane person nor couetous man which is an idolater hath any inheritance in the kingdome of Christ and of God Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience Bee not yee therefore partakers with them 2. Cor. 6. 14 15 16 17. Bee not vnequally yoked with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnes and what communion hath light with darknesse And what concord hath Christ with Belial or what part hath hee that beleeueth with an infidell c. Wherefore come out from among them and bee yee separate and touch no vncleane thing and I will receiue you Esay 52. 11. Reu. 18. 4. Depart yee depart yee goe yee out from thence touch no vncleane thing goe yee out of the middest of her Come out of her my people that yee bee not partakers of her sinnes and that yee receiue not of her plagues Deut. 29. 19 20 21 c. If the wicked hearing the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him and the Lord shall blot out his name from vnder heauen And the Lord shall separate him vnto euill out of all the tribes of Israel according to all the curses of the couenant which are written in this booke of the Law c. And when posterity shall aske wherefore hath the Lord done this what meaneth the heate of this great anger Then men shall say Because they forsooke the Lord c. Leuit. 26. 21 to 40. And if yee walke contrary vnto mee saith God and will not hearken vnto me I will bring seuen times more plagues vpon you according to your sinnes c. And if yet yee will not bee reformed by these things but will walke contrary vnto me then will I also walke contrary vnto you and will punish you yet seuen times for your sinnes c. And if yee will not for all this hearken vnto mee but walke contrary vnto mee then will I walke contrary to you also in fury and I euen I will chastice you seuen times for your sinnes c. at large Here is a treble and a terrible commination and threatning worthy all obseruation which must mooue vs all with all care and conscience to take vp the counsell of our blessed Sauiour Ioh. 5. 14. Sinne no more left a worse thing come vpon thee But if yee will not doe so as God will haue you behold you sinne against the Lord and bee sure your sinne will finde you out Numb 32. 23. Eccles 11. 9. But if all that hath beene said will not yet serue turne then I say with Salomon speaking by way of derision Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Thus haue I briefly onely named these Exhortations and Dehortations In most of which especially the Exhortations I might and would willingly haue enlarged my selfe had not Salomon admonished me that too much studie is a wearinesse of the flesh Eccles 12. 12. or rather God had seene good in the penning hereof to haue added vnto my health And now brethren I commend you to God and to the Word of his grace which is able to build you further and to giue you an inheritance among all them which are sanctified Acts 20. 32. Now vnto him that is able to keepe you from falling and to present you faultlesse before the presence of his glory with exceeding ioy To the onely wise God our Sauiour bee glory and maiestie dominion and power now and euer Amen FINIS THE ALPHABETICAL TABLE A ALL That all shall not be saued 197 C CIuilitie A censure of Ciuill honest-men 192 Company Whether we may keep company with the wicked 346. and how 348. and how not 350. 352. 355 Constancie We must be Constant in doing the good will of God 267. An obiection concerning Constancie resolued 276. 279. D DArkenesse Sinnes are called The workes of Darkenesse in many respects 370. Of a two-fold Darkenesse 387 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proouing or Trying hath three significations 68 Doc See Obedience That Gods wil is to be both knowne and Done 88. This Doing is two-fold 91. Of the right manner of Doing Gods will 97. Of experimental knowledge in Doing Gods will 99. In what respects it is necessarie 101. The vses hereof 107. The onely way to Doe Gods will 174. E EVill That we must not onely doe no Euill but we must doe good 414. F FEllowship Of euill Fellowship 301. How many wayes a man may bee said To haue Fellowship with the sinnes of others 304 G GRace A sound tryall whether a man stands in Grace or not 5. We must beware of decay in Grace 255. Grow That euery godly man must Grow in Grace 248 I IVstification A Popish slander concerning our Doctrine of Iustifica 48. K KNowledge That Gods will is to bee both Knowne and Done 88 Of experimentall Knowledge in doing Gods will 99. O OBedience See Doing Wherein the soundnesse of Obedience doeth consist 160. Its lets 199. 209. Meanes to helpe vs in our Obedience 210. P PLease What is Pleasing to God 143. What is the right way to Please him 147. The vse of it 149. Le ts of Pleasing God 199. Helpes both Inward and Outward how to Please him 210. 215. Reasons why the Regenerate of all others should Please God 220. None can Please God but the Regenerate 226. That liuing in sinne and pleasing of God cannot goe together 283 Prooue The word in the Originall signifieth three things 68. We must proue what is the good will of God 72. Three things obserued in this proofe 75. 77. 79. This dutie is both Excellent 82. and Necessary 83. The vse of it 84. c. R REgeneration That none but the Regenerate can so liue as to please God 226. The vse 229. How to conceiue aright of Regeneration 231. Whereof Regeneration consisteth 237. Where and when we must bee Regenerate 241. The meanes how 243. The End 244 Reproofe What the word signifieth in the Originall 417. That we must Reprooue 420. The effect 421. The vse to Magistrates 422. To Ministers 424. To Parents 426. To All. 429. Reasons to mooue vs heereunto 432. A right order in Reproouing 437. The Persons which must Reprooue 439. Whether mens sinnes or persons may be Reprooued 446. 449. A Caueat heerein for Ministers 450. Another for the People 452. Of the manner of Reproofe 459. Why by Deed. 462. Wherein the manner of Reproofe specially consisteth 467. 471. 474. 478. 481. 483. 486. 489. 493. 498. 501. 503. Three sorts of Reproofes condemned 476. S SInne That liuing in Sinne and pleasing of God cannot goe together 283. 293. That Sinning by Communion by Commission are both displeasing to God 297. The Vse heereof 298. How many wayes one may Communicate with anothers Sinne. 305. 312. 315. 319. 323. 326. 330. 334. 338. The meanes whereby this comes to passe 341. c. Sinne called The worke of darkenesse in many respects 370. 377. 383. 386. Whether God be the Authour of Sin 373. What an horrible thing Sinne is 389. It s vnfruitfulnes 393. 399. both in regard of God ibid. and of our selues 403 Suffering It is twofold 169. W WAlke What it is to Walke 11. How taken ibid. Two kindes thereof 14. 22. How to Walke towards men 23. c. Walking signifying Continuance 259. c. The vse 262. 267. The true manner of this Christian Walking 508. 521 Wayes The Wayes of God two-fold 30. Gods reuealed Wayes distinguished by many Epithites 32. 33. The Wayes which concerne vs are either generall or speciall 34. 37. Gods Wayes are reduced into three head 38. 42. 46. Why these Wayes are called Gods Wayes 52. 53. The excellent Profit and Necessitie of these wayes 55 Wickednesse Three brands of a Wicked man 381 Will Gods Will is both to be knowne and done 88. and approoued 119. which Approbation hath foure qualities ibid. c. The meanes how to become approouers of Gods will 127. The vses 133. That only is acceptable to God which is agreeable to his Will. 143. 147. Wherin Gods reuealed Will consists 157. The same farther explained by drawing it into seuen heads 160. 161. The onely way to doe the reuealed Will of God 174 Places of Scripture expounded by the way 2. King 5. v. 18 19. p. 358 2. King 20. v. 3. p. 16 17 Psal 119. v. 3. p. 1 c. Ephes 5. v. 10 11. p. 61. 140. 218. 281. 345. 412. Colos 3. v. 21. p. 307 1. Thes 5. v. 21. p. 141.
hath appointed to walke in Secondly wherin they walke and their discretion not in their owne waies following the imaginations of their own hearts not in the waies of sinne the world the flesh nor Diuell but denying themselues and resigning themselues wholly to Gods will and pleasure in all things they vtterly abhorre all false wayes Psal 119. 104. 128. they walke saith the Text in his waies Thirdly marke the extension of their walke not in some few here and there doing some good thing in a good moode or by fits and snatches but yeelding a generall obedience to all Gods Commandements as Zacharias and Elizabeth They walke in all his waies Fourthly obserue the persons who onely doe and can walke in this way they that is onely the godly who are indued with sauing-grace and haue ceased to commit iniquitie they walke in his waies they stand not still in this way nor goe backward nor onely begin well and make some good proceedings and then stand at a stay but they proceed in good duties grow in grace going forward in the knowledge of Christ they goe on till they come to their iournyes end They walkâ— thiâ— is their progression Secondâ—â— they keepe themselues onelâ— in Gods waies auoiding aâ—â— by-paths this is their discretion Thirdly in all Gods waies there is their extension Lastly they and onely they this is their condition This is another maine difference betweene the godly and the wicked The godly walke in the law of the Lord Psal 119. 1. Hee that is a iust and righteous man indeed walketh in Gods statutes Ezech. 18. 9. and as Dauid saith here they walke in Gods waies But the wicked not so For they walke not in Gods law nor in his statutes nor in his testimonies Ier. 44 23. They set themselues in no good way Psal 36. 4. The way of peace they haue not knowne Rom. 3. 17. They doe alwaies erre in their hearts because they haue not knowne Gods waies Heb. 3. 10. They walke in the vanity of their minde Ephes 4. 17. They walke after their owne vngodly lusts as Iude Epist Verse 16. 18. Yea they walke but they are enemies to the Crosse of Christ whose end is destruction Phil. 3. 18. They walke in the counsell of the vngodly Psal 1. 1. The godly walke as children of the light Ephes 5. 8. But the way of the wicked is as the darkenesse they know not at what they stumble Prou. 4. 19. The wicked walke on in darkenesse Psal 82. 4. All which must teach euery one to auoid the path of the wicked and to follow the example of the godly to hate euery false way and to keepe our selues onely in Gods waies Thus may wee expect the gratious protection and prouidence of God and his holy Angels If we keepe our selues in those waies he hath appointed for vs Psal 91. 11. Be not therefore companions with the wicked Ephes 5. 7. Walke not thou in the way with them refrayne thy foote from their path Prouerb 1. 15. For for such wicked courses comes the wrath of God vpon the children of disobedience Ephes 5. 6. Enter not into the path of the wicked and goe not into the way of euâ—ll men auoid it passe not by it turne from it and passe away Prou. 4. 14. 15. They leaue the pathes of vprightnesse to walke in the wayes of darkenesse They reioyce to doe euill and delight in the frowardnesse of the wicked whose waies are crooked and they froward in their pathes Prou. 2. 13. 14. 15. Let therefore discretion preserue thee and vnderstanding keepe thee to deliuer thee from the may of the euill man that thou maist walke in the way of good men and keepe the paths of the righteous Prou. 2. 10. 11. to 20. Then shalt thou walke in thy way safely Prou. 3. 23. For the righteous walke in Gods waies as the Text saith They walke in his waies More particularly obserue out of this clause first what is meant by walke and the diuers kindes of it secondly what are these waies of God and why so called This dutie of walking is taken in a good sence or bad In a good sence as here and infinite like places both in the old and new Testament In an euill sence as to walke in sinne in darkenesse c. both which I haue shewed at large From both acceptations it is more than manifest that to walke signifieth to leade our liues orderly warily and circumspectly and to haue our conuersation euery way suitable to those waies which God hath set downe in his word neither declining to the right hand nor to the left agreeable to that of Salomon Ponder the path of thy feete and let all thy waies be established Turne not to the right hand nor to the left Prou. 4. 26. 27. and to that of Saint Paul Make streight steppes for your feete lest that which is lamâ— be turned out of the way Heb. 12. 13. And take heed that yee walke circumspectly Ephes 5. 15. Thus to walke is to liue thus and thus to leade our liues in this and that to order our liues according to this and that taking the word of God for our onely rule to the obedience wherof our whole liues are framed and by which all our actions towards God man through the whole course of our liues are ordered and squared This is to walke in Gods wayes which may well be explained by the saying of Dauid in the Psalme To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. making the walking in Gods waies and the ordering of our conuersation aright all one in effect Therefore as Saint Paul speaking of this word Walke in the bad sence saith that the Colossians walking in sinne was liuing in sinne in which ye also walked sometime when ye liued in them Coloss 3. 7. so say I speaking in the good sence then doe we walke in Gods waies when we liue in them Whence we must note that it is not a bare talking and discoursing about Gods wayes that will serue turne but a walking and liuing in them not to know them but to doe them not onely to be informed of them in our iudgements nor onely conformed to them in outward shew but transformed inwardly by the renewing of our mindes and reformed wholly in the practise of our liues Moreouer this spirituall walke hath relation first to God secondly to Man Both must be regarded and great heed must be taken how wee walke both before God and men for there are two extreames into which men commonly fall the one is so they haue a good heart towards God inwardly as they say they neuer care how they seeme to their brethren whereas the duties of pietie towards God in the first Table must shew themselues in the duties of charity and the light of an holy example to their brethren in the second Table The other is so they can liue a ciuill honest life and make a faire