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
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
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.
hath appointed to walke in Secondly wherin they walke and their discretion not in their owne waies following the imaginations of their own hearts not in the waies of sinne the world the flesh nor Diuell but denying themselues and resigning themselues wholly to Gods will and pleasure in all things they vtterly abhorre all false wayes Psal 119. 104. 128. they walke saith the Text in his waies Thirdly marke the extension of their walke not in some few here and there doing some good thing in a good moode or by fits and snatches but yeelding a generall obedience to all Gods Commandements as Zacharias and Elizabeth They walke in all his waies Fourthly obserue the persons who onely doe and can walke in this way they that is onely the godly who are indued with sauing-grace and haue ceased to commit iniquitie they walke in his waies they stand not still in this way nor goe backward nor onely begin well and make some good proceedings and then stand at a stay but they proceed in good duties grow in grace going forward in the knowledge of Christ they goe on till they come to their iournyes end They walkâ— thiâ— is their progression Secondâ—â— they keepe themselues onelâ— in Gods waies auoiding aâ—â— by-paths this is their discretion Thirdly in all Gods waies there is their extension Lastly they and onely they this is their condition This is another maine difference betweene the godly and the wicked The godly walke in the law of the Lord Psal 119. 1. Hee that is a iust and righteous man indeed walketh in Gods statutes Ezech. 18. 9. and as Dauid saith here they walke in Gods waies But the wicked not so For they walke not in Gods law nor in his statutes nor in his testimonies Ier. 44 23. They set themselues in no good way Psal 36. 4. The way of peace they haue not knowne Rom. 3. 17. They doe alwaies erre in their hearts because they haue not knowne Gods waies Heb. 3. 10. They walke in the vanity of their minde Ephes 4. 17. They walke after their owne vngodly lusts as Iude Epist Verse 16. 18. Yea they walke but they are enemies to the Crosse of Christ whose end is destruction Phil. 3. 18. They walke in the counsell of the vngodly Psal 1. 1. The godly walke as children of the light Ephes 5. 8. But the way of the wicked is as the darkenesse they know not at what they stumble Prou. 4. 19. The wicked walke on in darkenesse Psal 82. 4. All which must teach euery one to auoid the path of the wicked and to follow the example of the godly to hate euery false way and to keepe our selues onely in Gods waies Thus may wee expect the gratious protection and prouidence of God and his holy Angels If we keepe our selues in those waies he hath appointed for vs Psal 91. 11. Be not therefore companions with the wicked Ephes 5. 7. Walke not thou in the way with them refrayne thy foote from their path Prouerb 1. 15. For for such wicked courses comes the wrath of God vpon the children of disobedience Ephes 5. 6. Enter not into the path of the wicked and goe not into the way of euâ—ll men auoid it passe not by it turne from it and passe away Prou. 4. 14. 15. They leaue the pathes of vprightnesse to walke in the wayes of darkenesse They reioyce to doe euill and delight in the frowardnesse of the wicked whose waies are crooked and they froward in their pathes Prou. 2. 13. 14. 15. Let therefore discretion preserue thee and vnderstanding keepe thee to deliuer thee from the may of the euill man that thou maist walke in the way of good men and keepe the paths of the righteous Prou. 2. 10. 11. to 20. Then shalt thou walke in thy way safely Prou. 3. 23. For the righteous walke in Gods waies as the Text saith They walke in his waies More particularly obserue out of this clause first what is meant by walke and the diuers kindes of it secondly what are these waies of God and why so called This dutie of walking is taken in a good sence or bad In a good sence as here and infinite like places both in the old and new Testament In an euill sence as to walke in sinne in darkenesse c. both which I haue shewed at large From both acceptations it is more than manifest that to walke signifieth to leade our liues orderly warily and circumspectly and to haue our conuersation euery way suitable to those waies which God hath set downe in his word neither declining to the right hand nor to the left agreeable to that of Salomon Ponder the path of thy feete and let all thy waies be established Turne not to the right hand nor to the left Prou. 4. 26. 27. and to that of Saint Paul Make streight steppes for your feete lest that which is lamâ— be turned out of the way Heb. 12. 13. And take heed that yee walke circumspectly Ephes 5. 15. Thus to walke is to liue thus and thus to leade our liues in this and that to order our liues according to this and that taking the word of God for our onely rule to the obedience wherof our whole liues are framed and by which all our actions towards God man through the whole course of our liues are ordered and squared This is to walke in Gods wayes which may well be explained by the saying of Dauid in the Psalme To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. making the walking in Gods waies and the ordering of our conuersation aright all one in effect Therefore as Saint Paul speaking of this word Walke in the bad sence saith that the Colossians walking in sinne was liuing in sinne in which ye also walked sometime when ye liued in them Coloss 3. 7. so say I speaking in the good sence then doe we walke in Gods waies when we liue in them Whence we must note that it is not a bare talking and discoursing about Gods wayes that will serue turne but a walking and liuing in them not to know them but to doe them not onely to be informed of them in our iudgements nor onely conformed to them in outward shew but transformed inwardly by the renewing of our mindes and reformed wholly in the practise of our liues Moreouer this spirituall walke hath relation first to God secondly to Man Both must be regarded and great heed must be taken how wee walke both before God and men for there are two extreames into which men commonly fall the one is so they haue a good heart towards God inwardly as they say they neuer care how they seeme to their brethren whereas the duties of pietie towards God in the first Table must shew themselues in the duties of charity and the light of an holy example to their brethren in the second Table The other is so they can liue a ciuill honest life and make a faire
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
and to countenance them in their wicked courses such men may make a shew of loue and seeme very feruent yet indeede they are but counterfeit fawning flattering like the Iuie tree which compasses and clings about the Oake not for any loue he beares vnto him but to sucke out his iuyce and sappe so by this commending of men in sinning many are vtterly vndone as it appeares commonly amongst drunkards and such as delight in drunken fellowship who being applauded for good fellowes spend all they haue and bring themselues and theirs to beggery Thus they will bee drunke because they haue those that will commend them for it This is a true note of the wicked man either to commend or to bee commended in this kinde A wicked man commends men that are euil speaking well of them As the couetous man hee will bee couetous because others commend him for a good husband and Salomon saith The wicked speaketh well of the couetous whom God abhorreth Psalm 10. 3. Againe it is a signe of a wicked man to bee commended of the wicked The world loues his owne Iohn 15. 19. and Woe bee vnto you when all men praise you Luk. 6. 26. that is if Christ commend you not for Christ may condemne vs when men may commend vs and speake well of vs for so did their fathers the false prophets And in this sence I take it may that bee vnderstood Hee that blesseth his friend with a lowd voyce rising early in the morning it shall bee counted a curse to him Prou. 27. 14. It is a signe of an hatefull dissembling and deceitfull man howsoeuer he may pretend loue to commend a man in euill Vse Take vp therefore Salomons counsell When hee speaketh faire beleeue him not for there are seauen id est many abominations in his heart Prou. 26. 25. Wee must not giue eare to the wicked but rather contend with him by striuing against his temptations as being nets spread for our feete remembring alwayes what Salomon saith distinguishing the godly from the wicked They that forsake the Law praise the wicked but such as keepe the Law contend with them Prou. 28. 4. Let this mooue vs all as to bee carefull to giue no countenance to such as wee know to bee wicked and hypocritical to giue no credence to them so to take heede of praising the wicked knowing what Salomon saith An hypocrite with his mouth destroyeth his neighbour Prou. 11. 9. Fiftly By a carelesse neglect and omission of that good which wee may and ought to doe This makes men accessary Wee are not onely to obserue the Commaundements in our selues but to preserue them in others by vsing all good meanes As for example Thou shalt not kill there wee are enioyned so farre as our ability serues and our calling will permit to preserue the life of our neighbour If thou forbeare to deliuer those that be ready to be slaine If thou sayest Behold we knew it not doth not hee that pondereth the heart consider it doth not hee know it c. Pro. 24. 11 12. When Saul had made a rash vow that none should taste of any thing till euening Ionathan hauing tasted a little hony Saul would haue slaine him but the people rescued him 1. Sam. 14. Ionathan againe rescued Dauid from his father Saul 1. Sam. 19. Obadiah hid an hundred by fifties in a caue We ought to lay downe our life for the brethren 1. Iohn 3. 15. namely in time of persecution and case of necessity Hence we may note then that Pilate was guilty of murther though hee washed his hands because hee did not defend our Sauiour Christ against the Iewes So all that preserue not life when they may it is all one as if they kill a man they become accessary to the murther and so of the like In a word as a man may be accessary haue fellowship both before and after the sinne as formerly hath been shewen so in the act of sinning viz. by cooperation either by beeing copartners in the same fact doing or by doing the same thing which we see others to doe Wicked men are described to bee doers of the same things and to take pleasure in those that doe them Rom. 1. 32. And yet many times you shall see those to iudge and condemne others when as they themselues doe the same things But what saith Paul Therefore thou art inex cusable O man whosoeuer thou art that indgest for wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things But wee are sure that the iudgement of God is according to trueth against such as commit such things And thinkest thou this O man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1 2 3. And thus much of the common meanes whereby all sorts of men may become accessary to the sinnes of others Haue no fellowship c. Now of the means which are more proper and peculiar to some sorts of men whereby they become accessary to other mens sinnes Of these briefly First for the Magistrate The Magistrate is accessary three wayes first by setting forth wicked decrees secondly by vnlawfull commaundements thirdly by permission First by Decrees as Nebuchadnezzar was accessary to the people worshipping the golden image which hee had set vp because hee made a Decree that all should doe so and who-so refused should bee cast into a burning fiery furnace Dan. 3. 10. Thus Ieroboam made Israel to sinne 1. King 14. 16. But what saith God by his Prophet Woe bee to them that decree vnrighteous decrees and that write grieuousnesse which they haue prescribed c. Esay 10. 1 2 3 4. Secondly by Commaundement as lezabel commaundes Naboth to be staine 1. King 21. Thus Dauid is said to kill Vriah Dauid in his owne person did not kill him but he commanded him to be killed by the sword of the Ammonites 2. Sam. 11. Thirdly by Permission by suffering euill and wicked men to go vnpunished when as they may and ought to reforme euill thus in not punishing vice and malefactors as murderers and the like they become guilty of the sin of the malefactor and cause others to commit the same or the like Magistrates are here to remember that they must not beare the sword in vaine Rom. 13. The Magistrate is to cut off by death such malefactors as haue committed capitall offences as murder c. Who so sheddeth mans bloud by man shall his bloud bee shed Gen. 9. 6. that is by the Magistrate who is not the authour of his death for that is GOD but an instrument of God whose iudgement he vseth A Magistrate may not exempt a man from punishment at his pleasure vnlesse he himselfe will sinne against God as the Prophet told the King Ahab Because thou hast let goe out of thine hand saith the Lord a man whom I appointed to vtter destruction therefore thy life shall goe for
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.
purpose Because saith God you haue set at naught all my Commaundements and would none of my reproofe I also will laugh at your calamitie I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirle-wind when distresse and anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee early but they shall not finde mee for that they hated knowledge and did not chuse the feare of the Lord They would none of my counsell they despised all my reproofe Pro. 1. 25 26 27 28 29 30. Fiftly To hate reproofe is a property and signe of a notorious wicked man and of such an one as sitteth downe in the seate of the scornefull Who refuseth to heare the voyce of the charmer charme hee neuer so wisely Psal 58. 5. A scorner heareth not reproofe Prou. 13. 1. Our Sauiour Christ put this difference betweene the godly and the wicked For euery one that doth euill hateth the light neither commeth to the light left his deedes should bee reprooued But hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Iohn 3. 20 21. A scorner will hate him that reprooueth him Prou. 9. 8. In a word Those that hate reproofe pull vpon themselues swift damnation and endlesse destruction Thus saith God to the wicked Thou hatest instruction and castest my words behinde thee c. But I will reprooue thee and set them in order before thee Psalm â—0 16 to 21. Thus when they shall say peace and safety promising to themselues most security Then shall sudden destruction come vpon them as trauaile vpon a woman with childe and they shall not escape 1. Thes 5. 3. according to that remarkable saying of Salomon He that beeing often reprooued hardeneth his necke shall suddenly bee destroyed and that without remedie Prou. 29. 1. Secondly whereas the Obser â— word translated Reprooue signifieth in the originall to Conuince Hence further I obserue what is the right order and direct course in the dutie of reproouing namely intending the good of the partie to conuince him in his conscience of his fault making it manifest that it is a sinne in him and so to proceede to reprooue rebuke admonish and checke him and if occasion serue to giue due correction that the partie so conuicted may bee brought to a sight of his sin and to amendment It is therefore a preposterous and rash course suddenly to reprooue bluntly without conuincing the conscience of the offender Wee must follow the example of God himselfe in this viz. So to reprooue the partie as to set in order before his eyes the things that hee hath done Psalm 50. 21. If all prophesie and there come in one that beleeueth not or one vnlearned hee is conuinced of all hee is iudged of all and thus are the secrets of his heart made manifest and so falling downe on his face hee will worship God and report that GOD is in you of a trueth 1. Corinth 14. 24 25. Without this conuincing our reproofes wil be in vaine the party reprooued will bee more hardened and grow more desperate and so wee shall doe more hurt than good besides wee shall bee counted false accusers and busi-bodies in other mens matters And thus of the duty Reprooue The Second point in the matter is concerning the persons who must reprooue It is a duety which indeed concernes all men all ought to doe it all should doe it though indeede all cannot None are excepted none exempted for that rule is indefinite and concernes all Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Here is a commaundement generall Indeed none ought to reproue either with scandall to himselfe or others or with hurt and hinderance to the party reprooued because euery one should bee cleare at least of open crimes yet such are not simply freed from the performance of this duty But more properly and in a more speciall manner this dutie belongs to those that are regenerate by the Spirit of God and truly conuerted who are come out of their natural estate and become spirituall who being once darkenesse are now made light in the Lord walking as children of the light as appeareth from the â— verse Yee were once darkenesse but now are light in the Lord walke as children of light proouing what is pleasing to the Lord And haue no fellowship with vnfruitfull workes of darkenesse but rather reprooue them They are called children of light who beeing come out of the darknesse of their sinnes ignorance and errour are renewed in the spirit of their mind beeing endued with the true knowledge of God hauing their vnderstanding enlightned their iudgements informed their heart and liues reformed their wills rectified their affections sanctified and the whole man conformed to the will of God As on the contrary They are said to bee children of darkenesse who walke in the vanity of their mind hauing the vnderstanding darkened beeing altenated from the life of God through the ignorance that is in them because of their hardnesse of their heart who beeing past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse Ephes 4. 17 18 19. vnto these latter this dutie doth not so properly belong Therefore Saint Paul directly pointeth at the parties who must reprooue viz. children of light expressing himselfe plâ—inely else-where Brethren if any man bee suddenly ouertaken in any offence yee which are spirituall restore such a one in the spirit of meekenesse Galath 6. 1. and in this place Paul speakes not so much of reproofe by word as by deed by the light of an holy life which wicked men cannot performe Vse 1 This deepely condemneth all those that haue no care of their brethren and therefore though they sinne openly and commonly yet neuer reprooue them as thinking it a dutie not belonging to their charge and nothing concernes them These are right of Caine his disposition Am I my brothers keeper Gen. 4. 9. therefore let them sinke or swimme what is that to vs let them looke to it whom it concernes for my part I will not meddle in it This I say is the common sinne of these times most seuerely to be censured for by this meanes hee which may saue a soule and will not which often times may bee done by this Christian reproofe doth in effect in what him lieth kill and destory his brothers soule which indeed often-times perisheth for want of brotherly correction reproofe Many haue a care of the good of the bodies of others and they are bound in conscience so to doe much more care then ought they to haue of the good of their soules being farre more precious than the bodie And looke how farre a man excels a beast so farre should wee regard the good of our brethren more