acceptable to the Lord In a word it condemneth all such as liue in a custome of sinne which is wholly disagreeable to the will of God yea it is as impossible for such to doe any good thing in regard of humane power as it is impossible for the Blacke-more to change his skinne or the Leopard his spots Ierem. 13. 23. So farre are these from proouing and doing what is pleasing to God as they can doe nothing but displease him And thus much in generall what is pleasing to the Lord. Particularly I come to shew from the word of God what this Reuealed will of God is and the sundry particulars wherein it doth consist A point I must confesse of great moment as any in the whole Scripture and yet as little knowne and lesse practised for let a man aske some What is the onely thing to bee looked after Happily some wil say though very few that the chiefe thing is to liue according to Gods will to serue and please God this is all they can say not knowing what it is or how to serue and please God Some goe further and by wrote they say God must be serued according to his will in his Word and this is all But aske them what the Word reuealeth concerning Gods will and what this will is wherein it consisteth and the like and they can say nothing A strange thing that this question What is the will of God reuealed in his Word should set the greater part of the world at Non plus And because it is of such great moment and a maine point of Christian Religion I haue therefore set it downe particularly from the word of God what is the pleasure and will of God and wherein it consisteth that so those which haue not knowne may be inlightned in their vnderstanding and informed in their iudgments they which haue knowne may bee more and more strengthened and bee stirred to a further increase in proouing and doing what is pleasing to the Lord which though I might handle at large yet I haue reduced all to these fewe heads as followeth First of the definition it selfe The Reuealed wil of God in his Word is this That we should liue by faith in the Sonne of God beleeuing in him with all our hearts and dayly repenting vs of all our sinnes leading an holy and sahctified life continually performing both actiue and passiue obedience to all Gods Commandements growing and increasing daily in grace and godlines This in effect is all that the Word of God reuealeth and no part of it but aymes at one of these all which may bee reduced to these three heads 1. Faith 2. Repentance 3. New obedience in all which the will of God consisteth This Paul confirmeth when he said to the Elders of Ephesus Yee know how I kept backe nothing namely of the reuealed will of God that was profitable vnto you but haue shewed you and taught you publiquely and from house to house testifying both to the Iewes and also to the Greekes repentance toward God and faith toward our Lord Iesus Christ Acts 20. 20. 21. In which place wee may plainely obserue that the summe of all the doctrine of the Bible is that men should come to Faith and Repentance which two things Paul teaching ioyned with New obedience hee is said to haue kept backe nothing of the will of God profitable for them And thus came Iesus preaching the Gospel of the kingdome of God and saying Repent and beleeue the Gospel Mark 1. 14 15. all his preaching ayming at this to bring men to faith and repentance for indeede all other things needfull to saluation may be reduced to these two and all other graces of the Spirit necessary for Gods children will accompany these in whomsoeuer they are truely wrought But for the better clearing of this point and for the further explaining of this reuealed will of GOD I reduce them to seuen heads in which this will of God consisteth 1. In Beleeuing 2. In Repenting 3. In Holinesse and Sanctification of life 4. In Well-doing 5. in suffering for well-doing 6. In Generall obedience 7. In increase and growth of grace All which I shew from places of Scripture proouing what is pleasing to the Lord as being an exposition or explanation of the Definition First The will of God consisteth in Beleeuing As our Sauiour himselfe saith This is the will of him that sent mee that euery one which seeth the Sonne that is acknowledgeth him to bee the Messias and beleeueth on him may haue euerlasting life Iohn 6. 40. To beleeue in Christ is not onely to haue a generall perswasion of Gods mercie but to apply Christ vpon found ground to bee my and thy Sauiour in particular and not onely that the promises of the Gospel are true in generall but that they belong to me and thee in particular This Application is the main thing in sauing faith without which Knowledge Assent Approbation profession and Confession of Christ are nothing And that euery one may the better conceiue of it and perceiue it in himselfe hee must trie it by this It purifieth the heart Acts. 15. 9. It makes a man to become like to God in purity to purge himselfe as God is pure Iohn 3. 3. It will not suffer a man to liue in the darkenesse of his old sinnes for Christ came a light into the world that whosoeuer beleeueth in him should not abide in darkenesse Ioh. 12. 46. Thus by beleeuing wee doe the will of God but he that wanteth these things and liueth as bad as euer hee was wanteth sauing faith and cannot approoue what is the wil of God Secondly The will of GOD consists in Repenting which appeares in these places Haue I any pleasure at all that the wicked should die saith the Lord God And not that he should returne from his waies and liue Ezech. 18. 23. As if God had said I haue no pleasure in the death of a sinner but my pleasure is that hee repent and liue and so the Prophet explaines afterwards saying As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue Turne yee turne yee from your euill wayes for why will yee die O house of Israel Ezeeh. 33. 11. Thus to repent is to doe the will of God yet not euery repentance Iudas repented but it was but a worldly sorrow in regard of punishment which causeth death 2. Corinth 7. 10. But true repentance is a turning from all our sinnes and returning vnto God as in the former words of Ezechiel It is the through-change of the heart minde will and affections and an alteration of the whole life of man from euill to good ioyned alwayes with a purpose of not sinning This is to cast off euery transgression whereby wee haue transgressed and to make vs a new heart and a new spirit Ezech. 18. 32. It is the dying vnto sinne and liuing vnto righteousnesse
wills it Dauid approoued of Gods will not because hee could not other wise shift it or because he was constrained but because thou Lord didst it Psal 39. 9. Constrained obedience is when we obey will we nill wee this is nothing worth God regards it not it may be in the most wicked man yea it is in the deuils themselues who are constrained to obey the powerfull and commanding voyce of Christ as wee may see in their many dispossessions at his Command and in the deuils departure from Christ in the end of the combate when Christ gaue him the Auaunt but ours must be willing and from the heart not to say we are contented and wee allow of Gods will but to say so from the heart and to like of it in our hearts as Dauid I am contented to doe thy will O my God yea thy Law is within my heart Psalm 40. 8. And as Paul saith doing the will of God from the heart Ephes 6. 6. and euen with good-will doing seruice verse 7. They which are compelled are like to traitors who in suffering death are constrained to obey the Kings Lawes Secondly it must be Patient As if God lay any crosse or sicknes vpon vs wee must beare it patiently as knowing it is Gods will it should be so We must take vp our crosse daily and follow Christ Luk. 9. 23. Patient in tribulation Rom. 12. 12. Christ suffered patiently and we must arme our selues with the same mind 1. Pet. 4. 1. Behold we count them happy which endure Iam. 5. 11. We must not be impatieÌ„t as the wicked repining against God For God doth according to his will both in heauen and earth and no man can stay his hand or say vnto him What doest thou Dan. 4. 35. We must not complaine as the people complained and displeased the Lord. Numbers 11. 1. Wee must not murmure as the Israelites murmured and were destroyed of the destroyer 1. Cor. 10. 10. Wee must not bee discontent aâ— Iobs wife who bid her husband Curse God and die Iob 2. 9. But wee must be silent as Dauid Psal 39. 9. Patient as Iob Contented as Paul Philip. 4. 11. Dumbe as Christ as a sheepe before the shearer not opening hâ—â— mouth Esa 53. 7. And all this must bee because all comes from God whether prosperity or aduersitie and therefore wee must thus reason with the Prophet Ieremie Out of the mouth of the most High proceedeth not euill and good doth not all come from God why then doth the liuing man complaine man suffereth for his sinne Lam. 3. 38 39. Thirdly it must be Thankfull wee are so to approoue of Gods wil as that we testifie our approbation by thankefulnesse This thankfulnesse is a true signe of contentment alwayes prouided that it proceedes from the heart for many in time of afflictions will seeme outwardly to the world to bee thankefull whereas God knowes their hearts speake the contrary and in their hearts they could and doe wish the contrary But what sayth Iob Shall wee receiue good at the hands of God and not euill that is aswell aduersitie as prosperitie Iob 2. 10. Hee knew it was Gods will that hee should suffer afflictions and behold his thankefull approbation Naked came I out of my mothers wombe naked shall I returne againe The Lord giueth and the Lord taketh away blessed bee the Name of the Lord. Iob 1. 21. Hee acknowledged all was as it pleased the Lord so come things to passe therefore blessed be God We must in all things giue thanks 1. Thes 5. 18. and giue thankes for all things Ephes 5. 20. if in and for all things then in all afflictions for all afflictions thereby to testifie our approbation of Gods will yea then we may safely conclude vnto our selues that we are both doers and approouers of the will of God when in all things we giue thankes Therfore Paul vrgeth this duetie of thankefulnesse by this forcible Reason In euery thing thing giue thankes for this is the will of God in Christ Iesus concerning you 1. Thes 5. 18. Lastly This approbation of Gods will must be Generall that is wee must be content that God should haue and worke his will aswell in one thing as in another Gods will must haue no limitation neither can wee though wee would limit God Therefore if prosperity comes be thankefull if aduersity comes be both thankfull and humble whatsoeuer comes resolue to bee content Many seem to approue of it in their health wealth peace liberty they like this wel but they like not to be afflicted Some again can be coÌ„tent with this that crosse but they cannot endure to heare of othersome but if GOD lay his hand vpon them more heauy then ordinary then they take on like mad men raging and repining foming out their owne shame and none are so crossed and plagued as they But what did Iob God tooke away his goods who had abundance of wealth God took away his children his seruants his whole estate and afflicted himselfe suffering Sathan to smite him with sore biles from the sole of the foote to his crown that hee was faine to take a potsheard to scrape himselfe withall yet Iob in all these approoued of Gods will In all this did not Iob sinne with his lips nor charge God foolishly Iob 1. and 2. Chapters So saith Christ If any man will bee his disciple he muâ—â— take vp his crosse daily Lukâ— 9. 23. his crosse that is his owne crosse that is such a measure of crosse as God shal lay vpon him in particular be it more or lesse that is his crosse and this hee must take vp and not what man himselfe listeth And thus did Paul approoue of Gods will generally in one thing as another I haue learned in whatsoeuer estate I am therewith to be content Philip. 4. 11. Thus I haue shewed what it is and the manner of it Now of the Meanes The Meanes how to become The means to become approouers of Gods will approuers of Gods will are these First to deny our selues and our owne wills to goe out of our selues to renounce our selues wholly denying our reason will and affections and resigning vp our selues wholly to be ruled by God For so long as our owne wills beare sway in vs Gods will can take no place in vs. Had not Abraham thus denied himselfe and his owne will in that great triall of his in sacrificing Isaack he could neuer haue beene drawne to haue approued of Gods will to sacrifice him Our Sauiour Christ saith If any man will come after mee in conforming his will to my will let him deny himselfe and take vp his crosse Luke 9. 23. first deny himselfe before he can approoue of Gods will in bearing the crosse yea though it seemes to be against all sence and reason in mans iudgement yet we must deny our selues and doe it Wee must not doe the things that seeme good in our owne eyes Deut. 12. 8. nor be
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
are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experieÌ„ce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration â—â—â—â—es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good
set watchmen vpon thy walles O Ierusalem which shall neuer hold their peace day nor night Yee that make mention of the Lord keepe not silence Esay 62. 6. But I onely name this as hauing occasion to speake more largely of it afterward Secondly This fellowship and communion with sinnes of others after the sin is committed is by smoothing vp men in their sinnes backing them and incouraging them in their sinnes and this is done first by defending and iustifying them in their sinne Secondly by extenuating their sinne and making it lesse than it is Thirdly by excusing their sinne All these wayes are common whereby men communicate with the sinnes of others For what sinne so vile and odious but hath some backe friend to maintaine it what person so vile but hath some patron to defend him yea what wickednes or villanie can a man now a-dayes commit but hee shall haue some or other to countenance it either to iustifie the partie that doth it soothing him and applauding him in his villanie making him beleeue there is no such danger in it as men account of it or else they will make them beleeue that the sinne is not so great as Ministers teach it is or else they will make it no sinne at all This is the common sinne of this age and the occasion of many sinnes and foule impieties in the world to soothe vp others in their sinnes and wickednesse Thus the deuill soothed vp our first parents making them beleeue that they should not die though they eate of the forbidden fruit Gen. 3. It was the prophanenesse of the wicked prophets whom God neuer sent They say still vnto them that despise God The Lord hath said yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you Ierem. 23. 17. Thus is drunkennesse maintained vnder the terme of good fellowship fornication is but a veniall sinne they say and a tricke of youth couetousnes is but good husbandrie to prouide for him and his diuers weights and false ballance are counted but lawfull gaine no conscience made of swearing it 's a matter of nothing and the like Whereas the Apostle telleth vs plainely that for these things sake the wrath of God commeth vpon the children of disobedience Ephes 5. 6. But this the wicked beleeue not and therefore they make but a mocke of it and sooth vp themselues and others in these and the like sinnes mocking and scoffing with those wicked ones saying Where is the promise of his comming 2. Pet. 3. 4. Therefore they make a couenant with hell and death perswading themselues that the ouerflowing scourge shall neuer come neere them Esay 28. 15. This is to flatter our selues and others in sinne Vse Take heede then how any doe soothe vp any in their wicked courses or iustifie any in their wicked courses or iustifie any in their wickednes for it maketh a man not only accessary to their sinnes as hath been shewed but also accursed Hee that iustifieth the wicked and hee that condemneth the iust euen they both are abomination to the Lord. Prou. 17. 15. Hee that saith vnto the wicked Thou art righteous him shall the people curse nations shall abhorre him Prou. 24. 24. The Lord himselfe will not iustifie a wicked man Exod. 23. 7. Woe then to him that iustifieth the wicked c. Esay 5. 22 23. Woe vnto them that call euill good and good euil that put darkenesse for light and light for darkenesse that put bitter for sweete and sweete for bitter Esay 5. 20. Thirdly Men are accessary to other mens sinnes after the sinne committed by Conniuence winking at sinne either by seeing and not seeing or else by seeing and not correcting Thus was Eli accessary vnto his sonnes wickednesse The sonnes of Eli were the sonnes of Belial all for the belly for so when Eli thought Hannah had been drunken when she prayed to the Lord she answered him Count not thine handmayd for a daughter of Belial 1. Sam. 1. 13 14 25 16. The sonnes of Eli knew not the Lord They abused the sacrifice and offering which God commaunded in his habitation The sinne of the yong men was very great before the Lord for men abhorred the offering of the Lord They lay with the women assembled at the doore of the tabernacle of the congregation These were their sins But how did old Eli behaue himselfe when he heard of it Hee said vnto them why doe yee such things for I heare of your euill dealings by all this people Nay my sonnes for it is no good report that I heare yee make the Lords people to transgresse 1. Sam. 2. at large But was not this well done in Eli thus to reprooue his sonnes Indeed the wordes were good in themselues but his reproofe was weake cold and partiall hee honoured his sonnes aboue God 1. Sam. 2. 29. God threatned him and his sonnes in the verses following And hee iudged the house of Eli for euer for the iniquity which hee knew because his sonnes made themselues vile and hee restrained them not 1. Sam. 3. 13. Here was the sinne of Conniuence he saw and knew their sinnes but did not correct them he did not frowne on them he did not curbe them and vse his fatherly authority to reclaime them and to restraine them from their wickednesse but in a weake partiall and silly manner said Nay my sonnes it is no good report I heare c. Wherefore according to the word of the Lord It came to passe that his two sons Hophni Phinehas were slaine and old Eli their father fell downe from a seat backward and his necke brake and hee died 1. Sam. 4. 11 18. Vse O let this fearefull example admonish and forewarne all men to take heede how they doe winke at others faults to beare with them either for feare fauour or affection though they bee neuer so deare vnto vs Let parents in particular take speciall notice of this not to honour their children aboue God which they doe when as they doe not restraine their children from wickednes when it lieth in their power to doe it and they may and ought to doe it yea they despise God if they doe not So saith God 1 Sam. 2. 30. They that honor me speaking of Eli and his house I will honor and they that despise mee shall bee lightly esteemed It is a common saying Winke at small faults and Salomon saith It is the glory of a man to passe by an offence True it may bee sometime among men in regard of some small wrongs and personall offences betweene man and man but no sinne against God must bee winked at or bee dispensed with though neuer so small for as by Conniuence we are accessary so wee procure iudgement Fourthly By praysing and Commending those that sinne This is a common sinne and as it makes men accessary so it is a great meanes to maintaine and vphold men in sinne
and the saluation of our brethren like to bee hindred wee must for a time lay aside meeknesse and bee inflamed with Zeale that wee may say with Dauid The zeale of thine house hath euen consumed vs. Psalm 69. 9. Wee are redeemed to bee a peculiar people zealous of good workes Titus 2. 14. This zeale is the feruency of the spirit arising partly of loue partly of anger Of loue causing vs eagerly and earnestly to maintaine Gods worship both in our selues and others Of anger moouing vs to griefe and anger when wee see God dishonoured It is of that nature that it cannot beare with them which are euill which was the commendation of the Church of Ephesus Reuel 2. 2. And Saint Paul saith It is a good thing to bee zealously affected alwayes in a good thing Galat. 4. 18. Vse 1 First This reprooues all those who are too remisse in this dutie either not reproouing at all or if they doe it is coldly sparingly negligently or else being neither hot nor cold but luke-warme Innumerable are the sinnes committed daily but where is the man that zealously reprooues it the party offending seldome or neuer heares of it But cursed be hee that doth Gods worke negligently Ier. 48. 10. True zeale will haue his vent Iob 32. 18 19. Secondly This condemnes the preposterous zeale in a number which is a bad zeale proceeding neither from faith repentance nor knowledge as the zeale of Iehu 2. King 10. 16. to 29. 31. so a number are so precise as a man must doe nothing not so much as laugh but they are ready to finde fault they know not for what euen condemning them to the pit of hell for trifles I might instance in many particulars wherein these curious rash bold-hardy fooles shew their preposterous zeale a man must feed their humour and doe nothing but as they do and be of the same hew as they are of say as they say doe as they doe or else we are worse then naught according to their censure but they being so absurd and ridiculous I forbeare yea I am ashamed almost to name them This onely I say to all such They straine at a gnat and swallow a camwell Matth. 23. 24. They turne aside to vaine iangling for want of true loue a pure heart a good conscience and faith vnfained desiring to be teachers but vnderstanding neither what they say nor whereof they affirme 1. Tim. 1. 5 6 7. They zealously affect you but not well c. Gal. 4. 17. And I will beare them record they haue a zeale but not according to knowledge Rom. 10. verse 2. Eleuenthly We must reprooue Profitably that is so as it may be best for Gods glory and the good of our brethren it must be for to winne and gaine them Matth. 18. It must be to bring them to repentance and to winne them to the faith wee must alwayes propound this end in our reproofes for the end of reproofe is to bring men to repentance and then reproofe ceaseth We must not seeke our owne profit but the profit of many that they may bee saued 1. Cor. 10. 33. Rebuke them sharpely that they may be sound in the faith Tit. 1. 13. We must reprooue with doctrine 2. Tim. 4. 2. Now all Scripture is giuen by inspiration from God and is profitable for reproofe correction c. 2. Tim. 3. 16. And forasmuch as we are zealous of spirituall gifts of which I spake before we must seeke that we may excell to the edifying of the Church 1. Cor. 14. 12. We must speake with vnderstanding that we may teach others Vers 19. Let all things be done to edifying Vers 26. if all things then reproofe Vse This reprooues diuers sorts of people which I will onely name 1. Those that reprooue others in that nature as they bring them to desperation 2. Parents and Masters who prouoke vnto wrath and so to discouragement as Saul to Ionathan 1. Sam. 33. 34. Againe this condemnes all such as are in place of Magistracie I say not all but those that abuse this censure Ecclesiasticall for their owne gaine excommunicating for euery trifle whereas this beeing a maine part of spirituall Iurisdiction ought to bee vsed with great conscience reuerence care and consideration Lastly we must reprooue Impartially that is without partiallity or respect of persons either for feare fauour affection or any other sinister respect This partality is a great hinderance to effectuall reproofe and respecting of persons either makes vs altogether neglect it or to doe it by halfes whereas wee must doe it faithfully in the feare of God and with a perfect heart 2. Chron. â—9 9. which place ought to bee obserued of Magistrates in place of authority especially when they sit in the seate of iustice Wee may bee said to bee partiall either in regard of our selues or others In regard of our selues when wee can be content to reprooue some sinnes in our selues but not other the smaller but not the greater and herein many are iniqui Iudices partiall Iudges who will not lay the greater matters to their charge lest they should coÌ„demne themselues but wee must know for a truth that God will admit no dispensation for any one sinne bee it great or small In regard of others when wee so regard mens persons as we will reprooue some but dare not others some sinnes in them and not others which proceedes many times from this that wee are guilty of the same sinnes our selues But Saint Iames saith Haue not the faith of our Lord Iesus Christ with respect of persons which if yee doe are ye not partiall Iam. 2. 1 2 3 4. I confesse there must bee a due respect had vnto men according to their place and calling as our equals must be reprooued by friendly admonition Superiours as Magistrates and Ministers with submisse exhortation Those that offend of infirmity with gentle and affectionate perswasions not alwayes to vse cutting and searing but mollifying ointments and mundifying waters Those that are more refractary to do with sharpe reprehension and Inferiours as occasion shall serue to vse due correction But so to regard any mans person as either not to reprooue at all or to doe it partially is flat against the word This ought Ministers especially to looke into Cry aloud and spare not Esa 58. 1. we must not feare the faces of any nor winke at sinne in any This partiall reproofe was in Eli to his sonnes honouring his sonnes more than God And thus much for the Manner of reproofe Quest But it may bee asked Is this kind of reproofe alwaies necessary Answ Except in these cases First if wee are ignorant of the fault either hauing no certaine knowledge or at least a credible information Secondly if wee see our reproofe will doe hurt or no good Thirdly if the party to bee reprooued repents Fourthly if he doth promise speedily to amend Fiftly if it may better by others be done Sixtly if another time will serue
THE CHRISTIAN MANS WALKE With the most regardable and remarkable Steppes thereof the true Rule according to which and the manner how we must Walke Shewing the infallible properties of the children of light As I haue wrote in few words whereby when yee reade ye may vnderstand Ephes 3. 3. Newly published by the Author Nathanael Cole Preacher at S. Leonards Bromley in Middlesex on the backside of Stratford-Bow neere London This is the way walke in it Esa 30. 21. LONDON Printed by T. S. for Thomas Pauier dwelling in Iuy-Lane 1624. TO THE HOnorable and Worshipfull Company of all our English MERCHANTS trading to East India Grace and peace c. COnsidering with my selfe to whom I might present this worke beeing the third fruits of my labours in this kinde I thought vpon a saying of Salomon in his Prouerbes A man that hath friends must shew himselfe friendly Prou. 18. 24. Which speech beeing oft recalled was the occasion of this presentation and impulsiue cause of the dedication of these Sermons to all your most respected worthinesse The most deseruing cause I confesse was the acknowledgement of wonted beneuolence and your annuall beneficence whereof these few yeeres I haue been partaker So that Commemoratio beneficij became Commendacio officij to mee .i. The remembrance of your vndeserued bounty was a commending and commanding of this my most deserued duety The final cause in regard of God is to seeke his glory in the good of his Church in regard of you to testifie my thankfulnes for your choice of mee among some other of my fellow labourers in this case And as hee that forgets the benefits of God or men cannot but bee vnthankefull to both so on the contrary Qui quanta sibi gratia collata sit nescit quantas largitori grates debet non intelligit .i. Hee that knowes not what fauour is bestowed vpon him vnderstands not what thankes hee oweth to him that gaue it And the more deserued praise belongs vnto you because yours is a vitall not a funerall beneficence Concerning which it is well of some obserued that beeing vitall it is free and such as God accounts of it shewes first your faith in Gods prouidence Secondly your loue and care to doe good to Gods Ministers Thirdly that you trust not in vncertaine riches Fourthly it gaines you the prayers of those to whom you are beneficiall whereas a funerall beneficence is most commonly formall for fashion to doe as others doe or extorted to the hazzard of their goods or for vaine-glory or to stoppe the mouth of an accusing conscience Now because I could no way better expresse my thankefull heart nor knew hauing so many friends how to shew my selfe more friendly I haue presumed to make an exchange for your temporall to bestow amongst you all this spiritual gift it being the best requitall I can make or cotent that I could giue I acknowledge my selfe much obliged to you though vnknowne to most of you I praise you in God and blesse God for you all and though I cannot say I am yours to liue and die with you yet by Gods grace I shall euer bee yours to liue and pray for you that I may vse the words of Samuel As for me God forbid that I should sin against the Lord in ceasing to pray for you but I wil teach you the good the right way Onely feare the Lord and serue him in truth with all your heart for consider how great things hee hath done for you 1. Sam. 12 23 24. And now giue me leaue I beseech you to speake freely to you all as Paul did to the Corinthians My mouth is open vnto you my heart is enlarged Now for a recompense in the same be ye also enlarged 2. Cor. 6. 11 13. Let your good workes be continued And bee not weary in well doing for in due season ye shall reape if yee faint not Gal. 6. 9. It is constancie in well-doing that crowns the worke In cassum bonum quid agitur si ante vite terminum deseratur i. It is in vaine to doe any good thing and to leaue off before death as Non coepisse sed perfecisse virtutis est saith Ierome .i. It is the property of vertue not to begin well but to end well Let your good workes be plentiful and abundant More at last than at first Reuel 2. 19. Yea sometime superabundant like the Macedonians who to their power yea and beyond their power were willing of themselues c. 2. Cor. 8. 3. Let all be done discreetly making much of them that feare the Lord Psal 15. 4. Distributing to the necessitie of Saints Rom. 12. 13. doing good to all but specially to those which are of the houshold of faith Gal. 6. 10. so regarding and rewarding most plentifully those that labour painefully in Gods haruesi Thus let good doing be chearefully not grudgingly or of necessity but willingly for God loues a chearefull giuer 2 Cor. 9. 7. if there be first a willing minde God accepts it 2 Cor. 8. 12. And to stirre you vp the more remember I beseech you what Salomon saith He that pittieth the poore lends vnto the Lord and what hee hath giuen him will he pay him againe Prou. 19. 17. Remember what Saint Paul saith To doe good and to communicate forget not for with such sacrifices God is well-pleased Heb. 13. 16. Remember what our Sauiour Christ saith Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 21. 22. God will reward you here and hereafter Hee will reward you 1 Donando by giuing you all necessary good 2 Condonando by forgiuing you all your sinnes 3 Coronando by crowning you with euerlasting life God will be with you 1 Dirigendo by directing you in his waies and guiding you in alyour affaires 2 Porrigendo by reaching out his helping hand in all your distresse God will bee with you 1 Detegendo by discouering the plots and deuices of your enemies 2 Protegendo by defending you against all dangers at home and abroad both by sea and land Thus the Lord is with you while ye be with him no longer 2 Chron. 15. 2. And if you become like Dauids blessed man whatsoeuer you doe it shall prosper Psal 1. 1. 2. 3. If you shall meditate in the law of God day and night and obserue to doe what is written therein then shall you make your way prosperous and then you shall haue good successe Ioshua 1. 8. Now giue mee leaue I humbly beseech you to aduance my speech a little further to you all you encounter with the mighty billowes of the great Sea you indanger your selues and yours both in body and goods In the middest of life they are in death If it please God to honour you in a strange Land with the treasures of it and to giue safe returne home then labour to honour God in your owne Country with that which he hath lent you So you honouring God
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
shew to the world to blinde the eyes of men they care not what they doe nor how prophanely and lewdly they carry themselues in the sight and presence of the all-seeing God First to walke with God or to walke before God is so to carry our selues as in the sight and presence of God acknowledging his all-seeing eye discerning all our thoughts words and deedes and admitting him to be the iust iudge of them all and of the whole course of our liues or to walke before God is to lead a holy and godly life fearing to offend God in any thing being fully perswaded that wheresoeuer among whosoeuer or whatsoeuer doing that God himselfe stands by vs beholding and obseruing all our actions speeches and thoughts and will iudge them all It is as Saint Luke hath it in the song of Zacharie to serue God without seruile feare in holines righteousnesse before him all the daies of our life Luke 1. 74. 75. Thus did Enoch He walked with God Gen. 5. 24. Thus after him did Abraham The Lord before whom I walke Gen. 24. 40. So did Dauid purposing and resoluing so to doe I will walke before God in the land of the liuing Psal 116. 9. Thus did good King Hezekiah I beseech thee O Lord remember now how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight 2 King 20. 3. And so must all of vs doe that looke to liue with him in glory according to Gods commandement giuen to Abraham and so to vs all Walke before me and be vpright Gen. 17. 1. In all which examples especially that of Hezekiah wee may obserue first this dutie of walking before God secondly the manner of it which is two-fold first in truth secondly with a perfect heart that is an vpright heart thirdly his exercise 〈◊〉 this his walking first doing secondly that which was good thirdly not in the presence of men onely to be seene of them but as approuing his heart vnto God hee did all in his sight Fourthly his accustomed practise through the whole course of his life after conuersion I haue walked and I haue done speaking of the time of his former life not deferring it till death where we may see walking before God and doing of good must goe together Fiftly the clearenesse of his good conscience out of which he appeales to God for this was not any pride or presumptuous conceit that this good King had of himselfe seeking any way to iustifie himselfe before God but it was his peace of conscience which passeth all vnderstanding Hee knew well that I may vse the words of Saint Paul his example that he had liued in all good conscience before God vntill this day Acts 23. 1. and that he had exercised himselfe to haue alwaies a conscience void of offence toward God and toward men Acts 24. 16. His conscience bearing him witnesse in the holy Ghost Rom. 9. 1. Out of this good conscience I say he appealeth to God saying I beseech thee O Lord remember how I walked c. A most notable and worthy patterne of all both high and low to be followed that wee may so walke before God both in life and death This continuall walking before God to consider that wee are alwaies in Gods presence is first a speciall remedie against sinne and a motable meanes to make vs liue in the feare of God This kept Ioseph from vncleanenesse Gen. 39. 9. Iob from impatiency Iob 1. 18. The Mid-wiues from murther Exod. 1. Abraham in obedience Gen. 22. and 25. chapters Dauid in integrity Secondly this is a maine signe that we are friends with God and that he is well pleased with vs. So Enoch by walking with God is reported of to haue pleased God Heb. 11. 5. All our glorious workes without this are nothing He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God Micah 6. 7. 8. The Prophet Amos saith Can two walke together except they be agreed Amos 3. 3. Vnder which interrogatiue is included this negatiue two cannot walke together except they be agreed and if they doe walke together it is a signe they are agreed So those that walke with God are at agreement with him In Christ hee is well pleased with them Mat. 3. 17. and being at agreement with him shall continually haue his loue and fauour extended towards them as hee that is alwaies in the Kings presence cannot but be highly in his fauour who dare wrong him Yea what shall be done to the man whom the King will honour whom hee delighteth to honour Thus and thus shall it be done to the man whom the King will honour Esth 6. 6. 9. 11. If this be so among those who are in fauour with earthly Kings then what honour shall they haue that are alwaies in Gods presence and daily tread his Courts A thousand times blessed are they for God himselfe will honour those that honour him 1 Sam. 2. 30. Hee is with those that are with him 2 Chron. 15. 2. and if God be with them who can be against them Rom. 8. 31. Yea hee is with them in trouble he will deliuer them and honour them with long life hee will satisfie them and shew them his saluation Psal 14. 15. 16. Thus as they haue walked with God here in the kingdome of grace they shall for euer liue with him in glory which is meant Reuel 3. 4. They shall walke with Christ in white for they are worthy not as the Church of Rome gather for the worthinesse of their workes but of their persons accepted of God as righteous in Christ his righteousnesse being imputed to them and made theirs The second kinde of walking is towards men first Publique secondly Priuate Publique walking concernes first the members of the Church and all beleeuers secondly those which are out of the Church Towards the first we must walke in loue peace humility meekenesse c. Walke in loue as Christ hath loued vs Ephes 5. 1. Walke with all lowlinesse and meekenesse with long-suffering forbearing one another in loue endeauouring to keepe the vnity of the spirit in the bond of peace Ephes 4. 1. 2. 3. And this is loue that wee walke after his commandements This is the commandement that as yee haue heard from the beginning yee should walke in it Iohn 2. epist verse 6. Wee must walke and liue so giuing no iust cause of scandall offence but shewing a good example to all men in all things We are children of the light we must therefore walke as children of the light Ephes 5. 8. Letting our light of an holy example so shine before others that they may see our good workes and glorifie God Math. 5. 16. Towards the latter wee must walke wisely honestly no-offensiuely taking great heed to our waies and hauing a speciall care
of our carriage that in nothing wee giue any iust cause either of exception or of offence to the wicked and vnbelieuers Walke wisely towards those which are without redeeming the time Colos 4. 5. Study to be quiet c. that yee may walke honestly toward them which are without 1 Thes 4. 11 12. Walke towards them but not with them To walke with them is to walke as they to liue and doe as they To walke towards them is meant to walke and liue amongst them and as occasion serues to haue any dealing with them in all our carriage amongst them wee must doe all things to the glory of God and good of others Wee must liue so amongst them that wee may be blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom shine yee as lights in the world Phil. 2. 15. Priuate walking concernes either our selues or others as our Children Seruants and families In regard of our selues wee must walke in vprightnesse and singlenesse of heart approuing our hearts to God endeauouring that wee may be accepted of God 2 Cor. 5. 9. with the Philippians not in presence of others onely but much more in their absence to obey God Philip. 2. 12. exercising our selues to haue alwaies a conscience void of offence toward God and man Acts 24. that when wee are falsly accused slandered or reproached our conscience may excuse not accuse vs so that we can truely say I suffer vniustly my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. Thus in priuate to giue our selues to prayer to reading to searching of the Scriptures with them of Berea diligently and daily Acts 17. 11. to often meditating in Gods word and of his workes and in a serious consideration and calling to minde of our wayes purposing and resoluing for time to come to amend things amisse daily renewing our vowes and performing them and whatsoeuer wee doe to doe it heartily as to the Lord who seeth our hearts Secondly in regard of those in our families our Wiues Children and Seruants to shew all good example to follow our particular callings diligently and causing all vnder our charge to doe the like to instruct our families in points of religion and to bringvp our Children in instruction and information of the Lord Ephes 6. 4. that we can truely say I and my house doe serue the Lord Ioshua 24. 15. wee must reprooue sinne in our Children and Seuants and not suffer them to sinne to make a discreet choise of our Seruants making much of all those that feare the Lord Psal 15. to cast out of our houses the wicked and vngodly the lyar slaunderer swearer idle theefe adulterer fornicators and the like not enduring them to carry in our sight Excellent is the example of Dauid worthy of all men in this priuate walke to bee followed and let vs marke it I will saith Dauid behaue my selfe wisely in a perfect way I will walke within my house with a perfect heart I will set no wicked thing before mine eyes I hate the workes of them that turne aside it shall not cleaue to mee A froward heart shall depart from mee I will not know a wicked person who so priuily flaundereth his neighbour him will I cut off him that hath an high looke and a proud heart will I not suffer Mine eyes shall be vpon the faithfull in the land that they may dwell with me He that walketh in a perfect way hee shall serue mee Hee that worketh deceit shall not dwell within my house He that telleth lyes shall not tarry in my sight Psal 101. 2. 3. 4. 5. 6. 7. Let all Gouernours Parents and Masters of families walke thus as Dauid did not follow him in his adultery or making Vriah drunke or murther which is a common practise of a number but as Paul saith Follow him as hee followes Christ 1. Cor. 11. 1. Let vs walke by this rule prescribed in this Psalme as Paul saith Let vs walke by the same rule let vs minde the same thing And marke them which walke so as you haue vs for an example Philip. 3. 16 17. This is that well ordered walke which beseemeth all Christians which puts a maine difference between the children of God and the wicked whose whole course of life is out of order neither walking with God For they are without God in the world Ephes 2. 12. nor yet walking in any good course or duty amongst men These Paul speakes of Many walke of whom I haue told you c. whose end is destruction whose God is their belly and whose glory is their shame who mend earthly things Philip. â— 18 19. These walke disorderly from whom wee are commanded in the Name of our Lord Iesus Christ to withdraw our selues 2. Thessal 3. 6 11. These the Apostle Iude speaks of denouncing a woe against them Woe vnto them for they haue walked in the way of Cain Iude 11. Lastly note briefly that walking vprightly before God and inoffensiuely before men must alwayes goe together and that walking implies continuance in well-doing and holding out in Gods wayes vnto the ende for hee that continueth vnto the end shall be saued Matth. 24. 13. And in due time wee shall reape if wee faint not Gal. 6. 9. Therefore euer follow that which is good both among your selues and to all men 1. Thes 5. 15. The second point concernes the wayes wherein we must walke In which I obserue 1. what these wayes are 2. why called Gods wayes They walke in his wayes The wayes of God are set downe in Scripture to bee of two sorts 1. Such as properly concerne himselfe and which he himselfe walketh 2. Such as concerne vs and in which we may and ought to walke The first are two-fold Secret Reuealed The secret or more The wayes of God are two-fold hidden wayes of God are the wayes of his Iudgements Counsels Wisedome Knowledge secret will his minde in the Creation disposition gouernement of all things Hae viae magis adorandae quam cognoscendae that is These wayes of God are rather to bee adored of all than knowne of any These are not the wayes here meant neither doe they being secret and abstruse belong vnto vs For Secret things belong to God Reuealed things to vs Deut. 29. 29. For there is such a bottomlesse depth of Gods secret wayes as it is impossible for any mortall man to know them Of these S. Paul speaketh O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his wayes past finding out For who hath knowen the minde of the Lord or who hath beene his counseller Rom. 11. 23. and Esa 40. 14. The Reuealed or more manifest wayes of God are such as hee hath reuealed in his Word contained in the bookes of Moses and in the writings of the Prophets and Apostles And these reuealed things belong to vs and wee must
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
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
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
such a moderation of our affections and passions there is no true faith Thus wee must bring forth the fruits of repentance being changed in our minds laying aside the purpose of sinning resoluing by Gods grace to sinne no more and being heartily sory for offending so good a God and so for obedience to endeauour in the vse of all good meanes to performe it from all the powers and parts both of soule and body and where this is in trueth there will follow a change in the will thoughts and affections and all the actions of our life For they that are Christs haue crucified the flesh with the affections and lusts Galat. 5. 24. Thirdly They must all be entire and totall not partiall Thus wee must beleeue all that the Prophets haue spoken Luk. 24. 25. Repentance must bee of all sinne or else of none wee must not haue a dispensation for any one sinne and obedience must bee totall to the whole will of God in yeelding cheerefull obedience to euery commandement without partialitie For he that breaketh one Commandement is guilty of all Iam. 2. 10. Therefore Christ saith Yee are my friends if ye doe not some things but whatsoeuer I commaund you Iohn 15. 14. And as Paul saith This is our proofe whether wee be obedient in all things 2. Cor. 2. 9. Fourthly All must bee voluntary with a cheerefull and willing minde nothing violent will last long Thus Gods children are described to bee voluntaries Thy people O Lord shall come willingly at the time of assembly Psal 110. 3. Dauid gaue Salomon this counsell to serue GOD namely in the whole course of his seruice and in all the parts of his worship whereof Faith Repentance and New Obedience are chiefe with a willing minde 1. Chron. 28. 9. Thus did Dauid himselfe delight to doe Gods will Psalm 40. 8. and it was our Sauiours meate and drinke to doe his Fathers will Iohn 4. 34. Thus doe the Angels in heauen who are described to haue wings to shew their speede alacrity willingnes and cheerefulnesse in doing Gods will and wee must bee like them Some beleeue but it is onely for a time and in time of temptation fall away such a faith was neuer willingly so neuer sound Some repâ—â—t oâ— rather seeme to repent and to leaue sinne when sinne leaues them when in regard of opportunity or feare or age or some such like respect they cannot commit sinne yet they regard sinne in heart This is no sound repentance and so for obedience many performe a constrained obedience as the deuils wicked Church-Papists and the like and so no sound obedience and thus though grace bee imperfect and full of many infirmities as no grace can be perfect in this life yet if there bee in vs a willing minde it is accepted according to that a man hath 2. Cor. 8. 12. Thus with the Corinthians We must beleeue repent and obey and not onely beginne to doe but to be forward and to haue a readinesse as to will so to performe 2. Corinth 8. verses 10. 11. Fiftly All the former graces that they may be sound must bee accompanied with a good conscience without this all our Faith Repentance and Obedience are but counterfeit Thus wee must indeuour alwayes to haue a conscience void of offence toward God and men Acts 24. 16. that wee may truly say with Paul I haue liued in all good conscience before God vntill this day Acts 23. 1. Thus Saint Peter saith Wee must haue a good conscience 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to liue in any one sinne whatsoeuer but is resolued to please GOD in all the wayes of his Commaundements and that continually and it doth excuse not accuse On the contrary the bad conscience is when a man resolueth to cherish or purposeth to liue in any one sinne whatsoeuer Thus Paul counselleth to keepe faith and a good conscience from which good conscience some haue erred and as concerning faith for it was but a temporary and counterseit faith haue made shipwracke 1. Tim. 1. 19. Wee must hold the mystery of the faith in a pure conscience 1. Tim. 3. 9. Thus the end of the Commandement is loue out of a pure heart and a good conscience and faith vnfained c. 1. Tim. 1. 5. 6. in which place it is plain that a pure heart a good conscience and a sound faith are three inseparable companions neither is it possible one to bee without the other so for Repentance and Obedience yea the whole seruice of God must bee with a good conscience as Paul saith My God whom I serue from my forefathers with pure conscience 2. Timoth. 1. 3. Wee must haue a good conscience in all things Hebr. 13. 18. that wee may say in all these how I beleeue repent and obey my conscience beares mee witnesse Rom. 9. 1. Lastly All must be sound in Continuance It is no sound grace to beleeue for a time and in time of temptation to fall away It is not to seeme to repent to hang down the head like a bulrush for a day and to looke heauily and to doe some good things by fits and afterward to returne to the former vomit of our sinnes but wee must be faithful vnto the death Reu. 2. 10. by liuing continually to our liues end in Faith Repentance and new Obedience Wee must bee stedfast in the faith 1. Pet. 5. 9. Wee must stand fast in the faith 1. Cor. 16 13. Wee must continue in the faith grounded and setled c Coloss 1. 23. So for Repentance it must bee daily renewed increased and continued for this cause our Sauiour Christ so often vrgeth the duty of repentance vpon the Churches in the Reuelation Chapt. 2. and 3. signifying the continuance and daily renewing of it though they had repented before and great reason it should bee thus because so long as wee liue wee sinne daily For there is not a iust man that doth good and sinneth not Eccles 7. 20. therefore wee must repent daily so for Obedience we must with the Philippians alwayes obey and still worke out our saluation with feare and trembling Philipp 2. 12. passing the whole time of our soiourning here in feare 1. Pet. 1. 17. and finishing our sanctification in the feare of God 2. Cor. 7. 1. And herein let this bee well obserued that where any grace is begun if it bee in truth it is constant if it fades away it was neuer true Therefore this was Pauls perswasion Being confident of this very thing that God who hath begun a good worke in vs will performe or finish it vntill the day of Iesus Christ Philipp 1. 6. Thus haue I shewed plainly wherein the soundnesse of these graces consist and that I may vse Pauls words this is sound doctrine Tit. 1. 9. both to exhort and conuince the gainesayers Thus haue I spoken that which becomes sound doctrine Tit. 2. 1. where wee are exhorted to bee
sound in faith loue patience c. verse 2. yea this is sound speech that cannot be condemned vers 8. Vse 2 Is it so that the doing of Gods will consists in the practise of Faith Repentance obedience and in the soundnes of them This then condemnes all those that liue in the sinnes of vnbeleefe impenitencie and disobedience as rebels against God and transgressours of his holy will All such people must know their case is most fearefull and damnable for as all such as liue in the former graces shall bee saued being doers of Gods will Matth. 7. 21. So al such as liue in these fore-named sinnes shall most certainely bee damned Hee that beleeueth not shall be damned Mark 16. 16. All those shall bee damned that beleeue not the trueth but haue pleasure in vnrighteousnesse as 2. Thess 2. 12. The vnbeleeuing shall haue their part in the lake which burneth with fire and brimstone which is the second death Reuel 21. 8. and they cannot enter into the heauenly rest because of vnbeleefe Hebr. 3. 19. So for impenitency Except yee repent yee shall all perish Luk. 13. 3. 5. If the wicked turne not from his wickednesse nor from his wicked way he shall die in his iniquitie Ezech. 3. 19. So for disobedience The Apostle hauing reckoned vp diuers sinnes from which hee dehorts enforceth all his speech by an argument drawne from the terrible iudgement of God vpon all such saying For these things sake or because of these things commeth the wrath of God vpon the children of disobedience Ephes 5. 3 4 5 6. Christ shall come in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ who shall bee punished with euerlasting perdition c. 2. Thess 1. 7 8 9. All which should mooue vs to hasten out of these sinnes and not to flatter our selues in them as the wicked doe and thinke all is well when they are running the broad way to destruction and indeede if we liue in these sinnes and yet crie peace and safety then shall sudden destruction come vpon vs as trauaile vpon a woman with childe and wee shall not escape 1. Thes 5. 3. Vse 3 If the will of God consist in the practise and soundnes of the former graces Then this sheweth that all ciuil honesty and all outward shewes are nothing in the matter of saluation many thinke because they liue a ciuill honeâ— life doe no man wrong follow their calling and the like that all is well but wee must know that these are but broken staues to trust vnto they are good things in their kind but not sufficient to saluation These things had Caine and Iudas and many an hypocrite in the world who yet came short of saluation because they wanted faith and repentance ioyned with an holy life by vertue whereof a man goes beyond all hypocrites in matters that concerne saluation Indeed the ciuill honest life before men is commendaâ—le but this without faith and repentance will neuer commend vs before God Vse 4 Seeing no grace is pleasing to God but that which is sound this must teach vs aboue all things to looke to our hearts that they be sound and right for the heart is the seate of all grace and a good man out of the good treasure of his heart bringeth foorth good things and so on the contrary Math. 12. 35. Salomon counselleth vs to keepe our hearts with all diligence for out of it are the issues of life Prou. 4. 23. Many good things may be done good in themselues but not good in the doer because the heart is wanting or is vnsound Marke what the Psalmist saith shewing how farre men may goe and yet be hypocrites When God flew them they then sought him and they returned and inquired early after God And they remembred that God was their rocke and the high God their Redeemer Loe here how many excellent good things were in these A man would haue thought nothing had beene wanting but marke what followes Neuerthelesse they did but flatter him with their mouth and they lyed vnto him with their tongues Now see what was the cause of all this that for all the former good things they were lyars and dissemblers Because their heart was not right and sound with God neither were they fiedfast in his couenant Psal 78. 34. 35. 36. 37. Vse 5 If the doing of Gods will and the pleasing of him consists in the former graces this is an Item for common drunkards whore-mongers swearers lyars and the like that liue and trade in these sinnes delighting sporting themselues in them as Fooles make but a sâ—ort of sinne Prou. 10. 23. Let all such know that howsoeuer they perswade themselues in their owne conceit I say they haue no faith nor any sauing-grace whereby they can belieue or hope to be saued For if those that haue had many good things rare and excellent gifts may liue and dye in a perswasion in their owne conceit to be saued and yet be damned Matth. 7 22. 23. how much more these customary sinners that liue and dye in these sinnes whose liues are nothing but a continuall disobeying of Gods will and his word What shall be the end of them that obey not the Gospell of God 1 Pet. 4. 17. Where shall these vngodly and sinners appeare Verse 18. They haue neither faith nor hope nor any other sauing-grace whereby to doe Gods will For hee that belieueth abideth not in such darkenesse of sinne Iohn 12. 46 He that hopeth to be saued purgeth himselfe from these sinnes as God is pure 1 Iohn 3. 3. Their end therefore is damnation c. Philip. 3. 19. Reade 2 Pet. 2. 2. 3. Heb. 6. 8. Vse 6 Lastly if the doing of Gods will be the pleasing of God and consisteth in the former graces of faith and repentance This then shewes plainely that all shall not be saued for all haue not the grace of saith and repentance neither can haue They are the gifts of God which hee bestoweth vpon whom hee listeth For hee hath mercy on whom he will haue mercy and whom hee will hee hardeneth Rom 9. 18. Therefore saith the Apostle All men haue not faith 2 Thes 3. 2. meaning the wicked of whom hee there makes mention Again it is impossible that the wicked falling away should be renued againe to repentance Heb. 6. 6. Esau found no place of repentance though he sought it carefully with teares Heb. 12. 17. Many after their haranesse and heart that cannot repent treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. In all which it is more then manifest that all haue not grace to do Gods will so al cannot be saued All which should moue our hearts with feare and trembling and rouze vs vp out of the deaâ— sleepe of sinne and neuer tâ— be at quiet till wee haue gotten some good measure oâ— faith and repentance whereby we may please God
is pleasing to God first Custome in sinne Ier. 13. 23. The customary sinner cannot possibly in regard of humane power doe any good secondly Pride and Ambition Psal 10. 4. The wicked through the pride of his countenance will not seeke after God God is not in all his thoughts thirdly Loue of this world with the pleasures profits and vaine delights thereof 2 Tim. 3. 4. Wicked men are louers of pleasures more than louers of God Thus 2 Tim. 4. 10. Demas forsooke Paul and fell away hauing loued this present world Saint Iames saith Chap. 4. 4. The friendship of the world is enmitie with God whosoeuer therfore will be a friend of the world is the enemy of God And Saint Iohn telleth vs plainely 1 Ioh. 2. 15. If any man loue the world the loue of the Father is not in him fourthly Bad Company this we ought to shunne as the poison and bane of our soules if euer we would please God and be â—ccepted of him Saint Bet. 2 Epist at large describes the wicked and amongst the rest saith They cannot cease from sinne beguiling vnstable soules Verse 14. and allure others through the lusts of the flesh Verse 18. Beware least ye being led away with the error of the wicked fall from your own stedfastnesse 2 Pet. 3. 17. Wherefore saith the Lord 2 Cor. 6. 17. 18. Come out from among them and be ye seperate and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my Sonnes Daughters saith the Lord Almighty Loe here how wee may be receiued into Gods fauour and be accepted of him as his owne children viz. by forsaking the company of wicked vnbelieuing Infidels vnrighteous idolaters drunkards whoremongers and the like of whom mention is made Verse 14. c. Therefore Paul hauing described the wicked by sundry Titles at large 2 Tim. 3. giueth vs this Exhortation From such turne away Verse 5. To these we may adde 1. Selfe-loue 2. Worldly Cares 3. Hypocrisie 4. Intemperancie 5. Delight in any one sinne 6. Carnall securitie 7. Dominion of Sinne. 8. Contempt of Word Sacraments 9. Neglect of holy duties and the like By all which it is manifest in holy Scripture that who so liueth in these or any of them cannot possibly prooue or approue what is acceptable or well pleasing to the Lord. Thus much of the Lets Now of the Meanes and Helps which may further vs in the performance of this duty The Meanes and Helpes are these either Outward Inward First The Outward Meanes is the Word of God either read or heard preached Herein wee may see whatsoeuer good duty is commanded whatsoeuer sin is forbidden what we should do to please God what we should not doe to displease him Here are dueties publike or priuate both coÌ„cerning God our selues or others Here are sinnes forbidden both against God and man either our selues or others Sinnes of impiety against the first Table of vncharitablenesse against the second Sinnes reigning sinnes lesse reigning Sinnes of omission of commission Sinnes inward or outward Sins in thought word or deede Sinnes open and secret c. Therefore saith our Sauiour Christ Search yee the Scriptures for they are they which testifie of mee Iohn 5. 39. Wherein when yee reade yee may vnderstand Ephes 3. 4. To the Law and to the testimony Esa 8. 20. Let the Word of God dwell in you plenteously in all wisedome teaching and admonishing your selues Coloss 3. 16. Therefore I say to all as the Prophet Esay Seeke yee out the booke of the Lord and reade Esay 24. 16. Secondly Another Means is feruent and effectuall prayer this is very necessary and must concurre with the former both before and after reading or hearing for God giues the blessing vpon the Word which blessing is obtained by prayer This Dauid knew well which made him pray so often Lord teach mee thy way Teach me thy statutes Giue mee vnderstanding Make mee to vnderstand the way of thy precepts Teach mee good iudgement and knowledge and the like as wee reade often in the Psalme 25. and Psalme 86. and often Psalm 119. and many other Wee must know that wee may bee enabled to see and doe what is pleasing to God and that wee may haue more and more vnderstanding in the wayes of godlinesse and therefore wee must pray with Dauid in the sence of our owne weakenesse Open mine eyes O Lord that I may see the wonderfull things of thy Law Psalm 119. 18. If Dauid so worthy a King so great a Prophet so wise so learned had neede to pray thus much more then haue wee cause who come farre short of him Let vs therefore confesse our owne weaknesse and bee resolued of the truth of Pauls words that we know nothing as wee ought to know 1. Corinth 8. 2. and pray wee with Dauid heartily Teach mee O Lord to doe the thing that pleaseth thee to doe thy will Psal 143. 10. Thirdly Obedience to Gods will This is a Meanes to know and discerne of what is pleasing to God for by this obedience wee shall bee able to trie the Spirits and iudge of rightly whether it bee from God or man which is taught vs and so being Gods to receiue it and practise it and so to doe Gods will If any man will doe Gods will hee shall know of the doctrine whether it bee of God c. Iohn 7. 17. Fourthly The worthy receiuing of the Sacraments especially the Lords Supper is a great Meanes to please God viz. when it is done with due preparation aforehand and with all deserued praise and thankesgiuing to God for the wonderfull worke of our Redemption when it is done with vnderstanding and knowledge of the mystery of Christ his Passion when it is done in faith in Christ repentance for sin and in loue to God and charitie towards men Thus we doe performe an acceptable seruice are confirmed in grace and doe offer to God a sacrifice of righteousnesse with which GOD is alwayes well pleased as Dauid saith The Lord is pleased with the sacrifices of righteousnesse Psalm 51. Who so offereth God prayse glorifieth him Psam 50. 23. I will prayse the Name of God and magnifie him with thankeâ—giuing this also shall please the Lord. Psalm 69. 30 31. Lastly The Inward Meanes is the holy Spirit of God which doth second and make powerfull the word in our hearts it helpeth our weakenesse it enlightneth our vnderstanding it sanctifieth our affections it regenerateth our wills it reneweth our minds it instructeth and teacheth vs the wayes of God and guideth the whole man according to the will of God whereas wee of our selues are not able to thinke a good thought as of our selues 2. Cornthi 3. 5. Thus the Spirit helpeth our infirmitie Rom. 8. 26. The holy Ghost shall teach vs all things Iohn 14. 26. Hee is the Spirit of trueth and testifieth of Christ Iohn 15. 26. This Spirit will guide vs into
heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled vnpoluted honest chast temperate c. All which should teach vs to haue a care as well of the body as the soule that both be regenerate and sanctified For Christ hath bought both body and soule therefore we must glorifie him in both because they are both his Coâ— 6. 19. 20. And hence I conclude that in vaine doe they boast of the Renouation or Regeneration of the heart and minde whose bodies doe abound with most abhominable wickednesses as drunkennesse surfeiting adultery fornication vncleanenesse filthy lusts swearing cursing lying slandering backe-biting murther theft and the like Marke this well Thirdly consider the Author of this grace that is God the Father Sonne and holy Ghost it is with our Re-creation or Regeneration as in our Creation both from the whole Trinity Opera Trinitatis ad extra sunt communia i. e. The workes of the Trinity from without or externall workes are common to the whole Trinity Thus Regeneration is called a creation Ephes 2. 10. and the Regenerate man is called a new creature Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine no humane worke from heauen not from earth As the Creation is from the Father by the Sonne in the holy Ghost so by way of excellency Regeneration is to be attributed to God the Father and we are regenerate in Christ Ephes 2. 10. by the holy Ghost Iohn 3. 5. Therefore Paul cals it the new man which is created after God Ephes 4. Yet so as God requires meanes on our part for the continuing and consummating of the same Therefore Paul bids vs bee renewed in the spirit of your minde From all which I gather three Conclusions 1. That the Sonne and holy Ghost regenerating are true and very God against Ariaus 2. That all our saluation is freely of God and his worke not in our power or strength against Pelagians 3. that wee must earnestly begge it of God Psal 51. 10. Fourthly consider wherin Regeneration consisteth the patterne of it and the parts of it 1. It consisteth in two things the one is the the deposition or putting off the old man the other is the induition or putting on the new man both are two-fold first the putting off the old man of sinne and the putting on of the righteousnesse of Christ this is begun in this life and perfected after death of this Saint Paul speaketh Ephes 4. 22. 23. 24. That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and that yee put on that new man c. Secondly the putting off the old man of mortality and the assuming or putting on immortality and that glorinous resurrection to life eternall This wee are with patience to hope and waite for of which Saint Paul speaketh at large in 1 Cor. 15. The body is sowne corruptible c. And as we haue borne the image of the earthy so shall wee beare the image of the heauenly But in the Doctrine of Regeneration the former is properly meant 2 The patterne of this grace that is Christ his righteousnesse and holinesse this is the very idea of our spirituall and celestiall natiuity in him it was most absolute and perfect but in vs in this life most imperfect Thus as Christ died and rose againe for vs so wee should die vnto sinne and rise againe to newnesse of life Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure 1 Iohn 3. 3. as in quality and conformity but not as in equality There is a corruption of nature the one which is sinne the other is the punishment of sinne The punishment of sinne Christ had as infirmity of the flesh imbecillity of nature and death this hee put off by his death and put on the new viz. glory of immortality in his resurrection but we must put off both corruption of nature Wee must alwaies haue our eyes bent vpon Christ and labour to faction here in this world life is either lost or kept or saued If then there be no place of repentance after this life then none for regeneration for what is repentance but the change and renouation of the minde To this purpose saith Christ Worke while it is day the night commeth when no man can worke Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate namely in this life of water and the holy Ghost hee cannot enter into the Kingdome of heauen All which must teach vs first to looke about vs while we haue time for that counsell to put off the old man and put on the new is not giuen to the dead but liuing this life is the onely time for this doctrine not after death secondly it condemnes the Papisticall fable of Purgatorie fire wherein they say the soules of the dead shall bee purged in another world wheras the bloud of Christ is the onely purgation for sinne 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church c. Ephes 5. 25 26. Sixtly Consider the Meanes by which Regeneration is wrought They are either Outward or Inward Outward as 1. the Word 2. The Sacraments 3. Ministers of the Word Thus saith Christ Now are ye cleane through the Word Iohn 15. 3. So for the Sacraments especially Baptisme Christ doth sanctifie and cleanse his Church with the washing of water by the Word Ephes 5. 26. not outward Baptisme but inward saueth yet outward must be vsed as a Sacrament and signe of the inward Baptisme saueth vs not the putting away of the filthinesse of the flesh but the answere of a good conscience toward God 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration According to his mercie God saued vs by the washing of regeneration Titus 3. 5. The Ministers of the Word also are Meanes as Paul saith I haue begotten you in Christ 1. Corint 4. 15. that is Ministerially The Inward Meanes are two 1. The Spirit on Gods part 2. Faith on our part The nearest cause of Regeneration is the power and efficacie of the Spirit diffused into our hearts Hee saued vs by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. So wee reade of Faith God purifieth our hearts by Faith Act. 15. 9. Seuenthly Consider the end of Regeneration The end is either Principall or Subordinate The chiefe end is that such as are regenerate may reigne with Christ in heauen without which none shall For the fearefull vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake that burneth with fire and brimstone which is the second death Reuel 21. 8. And there shall in no wise enter into the holy Citie any thing that defileth neither whatsoeuer worketh abomination or maketh a lie vers 27.
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
of the deuill and the doers of them his children and therefore Saint Iohn saith Hee that committeth sinne is of the deuill for the deuill sinneth from the beginning for this purpose the Sonne of God was manifest that hee might destroy the workes of the deuill 1. Iohn 3 8. In this the children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother and so consequently they are of the deuill 1. Iohn 3. 10. Christ told the vnbeleeuing Iewes that they doe the workes of their father the deuill and that they heare not Gods words because they are not of God but of the deuill Iohn 8. 41. 47. Thus the deuill is called the prince of this world Iohn 16. the prince that ruleth in the â—â—â—e c. Eph. 2. Where likewise hee is called the spirit that now worketh in the children of disobedience vers 2. where wee may plainely perceiue that the workes of the wicked proceede from the deuill ruling them and working all manner of euill in them Obiect But is not God the Author of sinne for it is said of God himselfe Is there any euill in the citie and the Lord hath not done it Amos 3. 6. I the Lord create euill I doe all these things I create darkenesse Esay 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then come rather from God than the deuill Answ None of those places proue that God is the Authour of sinne neither is the word Sinne once named but the word Euill Omnis actio vt est actio est a Deo sed non malum actions Euery action as it is an action may be said to bee of God but the euill of the action is not of God but of the deuill Secondly Euill is two-fold Malum culpae the euill of the fault and this is meerely and simply euill void of all respect of good and this is sinne but none of the former places speake of this euill Malum poenae the euill of the punishment as crosses affliction sicknesse aduersitie and the like and of this euill God is Authour and this onely is meant in all the former places alleadged and this is not absolutely euil but hath some respect of good Of this euill Iob speaks Shall wee receiue good at the hands of God and not euill meaning the euill of aduersitie Iob 2. 10. Obiect But God foreseeing that both men and Angels would fall might haue preuented it but hee not hindering it may seeme to be the cause of their fall and so of sinne Answ If God had been bound to haue hindered their fall and did not he might haue been said to bee accessary to their fall but GOD is an absolute Lord not bound to any action nor to giue a reason of any Quest But why did not God confirme them in grace and giue them the wil and perseuerance it selfe Answ GOD gaue them a power to will and perseuere but not the will and perseuerance it selfe because hee would not so he could haue preuented their fall but hee would not and so I may say hee could not because his power depends vpon his wil not his will vpon his power Quest But why would not God Answ O vaine man who art thou that pleadest with God c. Rom. 9 20 21 22. This is the first Reason Workes of darkenesse because they proceede from the deuill the Prince of darkenesse And it is as if the Apostle should haue said I would haue you to conforme your selues to bee like your heauenly Father walking as children of light Now God is light and in him is no darkenes at all 1. Iohn 1. 5. As then you will approoue your selues to bee Gods children as you professe your selues to bee Then haue nothing to doe with any one worke of darkenesse for then yee haue no fellowship with God if yee walke in darkenesse 1. Iohn 1. 6. but yee haue fellowship with the deuill and his sonnes you are if yee doe the workes of darknes which come from him As you will bee loth to bee accounted the deuils darlings haue no fellowship with the workes of darkenesse Secondly Sinnes are workes of darkenesse because they are practised by those who are darkenesse viz. the wicked Thus all not conuerted are called darknesse Yee were once darknesse Ephes 5. 8. They walke in the vanity of their minde hauing their vnderstanding darkened through their ignorance because of the hardnesse of their hearts Ephes 4. 17 18. Thus they are darkened in ignorance and errour wanting faith in their vnderstanding the heate of loue in affection and all shew of good in their example conuersation The whole way of the wicked is as darknes Pro 4. 19. They are in darknes walke in darknes yet they boast of fellowship with God but they are lyars do not the truth 1. Ioh. 1. 6. Thus they are called the darkenes The light shined in darknes and the darknes coÌ„prehended it not Ioh. 1. 5. Christ is the true light that lighteth euery man that commeth into the world but the world that is the wicked neither know him nor receiue him Ioh. 1. 9. It is Gods iudgement vpon them that seeing they perceiue not hearing they vnderstand not their eares are dull of hearing and their eyes haue they fast closed lest they should see with their eyes and heare with their eares and vnderstand with their heart and should bee conuerted and God should heale them Esay 6. 9. Acts 28. 26 27. Thus Dauid prayed Let their eyes be darkened that they may not see Psalm 69. 23. Rom. 11. 10. God hath giuen them a spirit of slumber eyes that they should not see eares that they should not heare vnto this day Romans 11. 8. The Lord hath powred out vpon them the spirit of deepe sleepe and hath closed their eyes Esay 29. Wherefore vnlesse you will bee counted among the wicked haue no fellowship with the workes of darkenesse for it is their property onely to commit them for the righteous doe no iniquity Psal 119. 3. He that is borne of God doth not commit sin 1. Ioh. 3. 9. Thirdly Sinnes are workâ— of darkenesse because they loue darkenesse and hate the light This puts a difference betweene the godly and the wicked beâ—â—â—â—â—ers and vnbelâ—euers Châ—â—â— came a light into the world that whosoeuer beleâ—ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer viz. to come out of darkenesse of sinne ignorance and errour And hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Ioh. 3. 21. Lo another marke of the godly On the contrary Hee that beleeueth not is condemned already because he beleeueth not in the Name of the onely begotten Sonne of God And this is the condemnation that light is
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
better it may be omitted for the present Now if any think themselues too good or too great to be reproued and so will not yeeld their neckes to this yoke let them remember Gods iudgement vpon King Vzziah who resisting Gods ordinance in the ministery of the Prophet reproouing him was striken with a leprosie to his death 2. Chron. 26. And thus much of the threefold Steppe of the Christian mans Walke AN ADDITION of certaine places of holy Scripture setting forth the true Manner of this Christian Walke both Exhorting and Dehorting Exhortations THis Manner I finde in holy Scripture propounded to vs by the Apostles two wayes Generally Specially Generally It must bee according to the tenour of Gods Word First such as the Word teacheth Secondly such as beseemeth graceth and adorneth the Word Thirdly onely such as being the onely life Onely let your conuersation bee as becommeth the Gospoll of Christ Philip. 1. 27. What it teacheth the Apostle sheweth For the grace of God meaning the doctrine of the Gospell teacheth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world Tit. 2. 11 12. Godly in regard of God Righteously in regard of others Soberly in regard of our selues Specially This manner is propounded diuersly First We must walke Circumspectly that is warily exactly strictly with great carefulnes and watchfulnesse taking great heed to our wayes and looking narrowly to our cariage See that ye walke circumspectly not as fooles but as wise that is not in ignorance but indued with sauing knowledge redeeming the time that is vsing a double and treble diligence for time to come for that we haue spent formerly so idlely and vainely because the dayes are euill that is full of euill men Ephes 5. 15 16. And the more euill the times are the more circumspect must we be Secondly We must walke Vprightly that is voyd of all hypocrisie before God and guile and dissimulation among men simply sincerely in singlenesse of heart fearing God Walke before mee saith God to Abraham and be vpright Gen. 17. Who shall goe to heauen He that walketh vprightly Psal 15. 2. Qui vadit planè vadit sanè Hee that walketh vprightly walketh surely Pro. 10. 9. He that walketh vprightly shall be saued Pro. 28. 18. Better is the poore that walketh in his vprightnesse then he that is peruerse in his wayes though he be rich Pro. 28. 6. The iust man walketh in his integrity his children are blessed after him Pro. 20. 7. Thirdly We must walke Innocently that is without offence not that we can so liue as neuer sinne or neuer offend for that is impossible for there is no righteous man that doth good and sinneth not Eccles 7. 20. But we must so walke as that we giue no iust occasion of offence or scandall vnto any whereby they may iustly blame vs this is to walke inoffensiuely Thus Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse Luke 1. 6. God hath chosen vs before the foundation of the world that we should bee holy and blamelesse before him Ephes 1. 4. Fourthly We must walke Honestly There is a twofold honesty Ciuill Religious Ciuill honesty is necessary but will not serue the turne to bring vs to saluation as many will pleade I liue in an honest calling taking paines in that calling I giue euery man his due I doe no man harme I wrong no man I defraud no man I keepe the Church c. All this is commendable but thus Caine might haue pleaded and many a wicked man Religious honesty is that which is ioyned with godlinesse when a man hath a good and honest heart hauing care to keepe faith and a good conscience purposing and resoluing to liue in no one sinne whatsoeuer but to please God in all his commandements continually as on the contrary that is a dishonest and wicked heart which resolueth to cherish any one sinne whatsoeuer Let vs therefore walke honestly as in the day not in rioting and drunkennesse not in chambring and wantonnesse not in strife and enuying Rom. 13. 13. Hauing our conuersation honest among the Gentiles c. 1. Pet. 2. 12. For the time past of our life may suffice vs to haue wrought the will of the Gentiles when wee walked in lasciuiousnesse lusts excesse of wine c. 1. Pet. 4. 3. Wee must pray for Kings and all in authority that we may leade a quiet and peaceable life in all godlinesse and honestly 1 Tim. 2. 2. where we see godlinesse and honesty ioyned together as inseparable Fifthly wee must walke chastly abstaining from fleshly lusts auoiding vncleanenesse abstaining from fornication and knowing how to possesse our bodies in sanctification and honour not in the lusts of concupiscence as the Gentiles which know not God 1 Thessalonians 4. 3. 4. 5. and that wee may keepe our selues chaste wee must alwaies haue the feare of God before our eyes as Ioseph did Gen. 39. for by the feare of God men depart from euill Prou. 16. 6. Wiues must haue chast conuersations coupled with feare c. 1 Pet. 3. 1. 2. Sixthly wee must walke wisely not in the wisedome of the world which is enmity against God There is a wisedome which is earthly sensuall diuellish But the wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Iam. 3. 15. 16. Who is a wise man among you and endued with knowledge let him shew out of a good conuersation his workes with meekenesse of wisedome Iam. 3. 13. walke wisely towards those which are without that is not onely towards beleeuers but towards such as are not yet come to the faith and the true knowledge of Christ Colos 4. 5. and for an helpe hereunto let vs walke with the best who are the godly wise For he that walketh with the wise shall be wise Prou. 13. 20. Seauenthly we must walke louingly in loue to God and man our whole conuersation must be in loue Walke in loue as Christ hath loued vs in conformity not equality Ephes 5. 2. I beseech thee Lady not as though I wrote a new commandement vnto thee but that which we had from the beginning that we should loue one another And this is loue that wee walke after Gods commandements This is the commandement that as yee haue heard from the beginning yee should walke in it 2 Epist Iohn 5. 6. Eightly wee must walke fruitfully Our life must bee full of good workes of piety mercy and charity Wee must therefore learne to maintaine good workes that wee be not vnfruitfull Tit. 3. 14. Paul prayeth for the Colossians that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God Colos 1. 9. 10. For we are Gods workeman-ship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in