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
6 7. Thus praying without faith we aske but receiue nothing because we aske amisse Iam. 4. 3. It must bee the prayer of faith that must doe the deede and preuaile with God Iam. 5. 15. Lastly no profitable hearing the Word without faith For the Gospel was preached vnto them of old time as it is now preached vnto vs but it did not profit them because it was not mixt with faith in those who heard it Heb. 4. 2. Thirdly wee must walke by faith because the things promised and expected of vs are inuisible and cannot bee beheld in outward appearance as remission of sinnes iustification the resurrection and life euerlasting Therefore faith is the ground of things hoped for the euidence of things not seene Heb. 11. 1. And thus in all the dueties of our generall and particular callings wee must walke that is liue by faith not to post off all doing of good vntill death thinking to goe to heauen with saying Lord haue mercy vpon mee but hee that will die in faith must liue in faith No pleasing of GOD without faith No saluation without pleasing of God Ergo no saluation without liuing by faith To which faith true repentance must bee ioyned for one cannot goe without the other faith must shewe it selfe in the fruits of repentance and howsoeuer the beginnings of repentance are before faith yet the act of repentance it selfe and the fruits of it follow faith The second way of God The second way wherein we must walke is the way of Gods Commaundements And then are we said to walke in this way when we yeeld obedience vnto all Gods Commandements Vpright obedience though imperfect is walking in them That the Commandements are a way and obeying of them is the walking in them it thus appeareth Dauid saith I will runne the way of thy Commandements Psal 119. 32. Here they are called a way The children of Israel turned out of the way which their fathers walked in obeying the Commaundements of the Lord Iudg. 2. 17. here obedience is walking in this way For first their fathers walked in this way How did they walke Obeying the Commaundements What did the children of Israel They did turne out of the way and did not walke in it How so because they did not so as their fathers did that is they obeyed not the Commaundements Therefore thou shalt keepe the Commaundements of the Lord thy God to walke in his wayes Deut. 8. 6. This is the onely thing which God requireth And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes c. Deut. 10. 12. Yee shall walke after the Lord your God and feare him and keepe his Commandements Deut. 13. 4. Wee must anouch the Lord to bee our God and to walke in his wayes c. And the Lord will anouch vs to bee his peculiar people Deut. 26. 17 18. See I haue set before you this day life and good death and euill life and good in that I commaund thee this day to loue the Lord thy God to walke in his wayes and to keepe his Commaundements c. Deut. 30 15 16. In all which places it is euident that to walke in Gods wayes is to keepe and obey the commandements of GOD. For this cause Dauid acknowledging this to bee the good and safe way prayed earnestly O let mee not wander from thy Commandements Psal 119 10. where we may note that if wee liue out of this way of Gods Commandements wee doe nothing but erre wander and goe astray This made Dauid so much to reioice in the way of Gods testimonies haue such respect vnto these wayes of God Psal 119. Now this obeying of Gods Commandements which is walking in them must bee first speedily without delay Dauid made haste and delayed not the time to keepe them Psal 119. 60. and 2. cheerefully Dauid wil runne them 3. freely without constraint 4. generally to all Gods Commandements 5. discreetly Dauid in comparison of this way hates all other He made choice of the way of trueth Psal 119. 30. 6 vprightly without hypocrisie Dauid kept them with his whole heart 7. continually without ceasing Dauid kept thē vnto the end all these are set downe Psal 119. at large This was the way of Zacharias and Elizabeth They were both righteous before God walking in all the Commandements of the Lord blamelesse Luk. 1. 6. and this is the way that all must walke in that looke for heauen For Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God 1. Cor. 7. 19. that is in the kingdome of grace no outward priuiledge or preeminence either of Iew or Gentile is either acceptable to God or auaileable to saluation without the keeping of Gods Commandements The third way which God The third way hath appointed for vs to walke in is The way of good workes Boza opera sunt via regni non causa regnandi saith Bernard Good workes are the way to the heauenly Kingdome though no cause of reigning in that Kingdome They are no meritorious causes of saluation as the Papists hold for so is onely Christ by the merits of his death and passion neither can the merit because they are imperfect but they are the way which God hath appointed for vs to walk in and liue in for howsoeuer we are said to be iustified and saued by faith without works it is to be vnderstood in the act of iustification before God yet not as it is faith but as it is an instrument to apprehend the obiect Christ but in the person already iustified before God good workes must concurre to declare vs before men that wee are iustified by faith before God for though faith alone be said to iustifie vs yet that faith which is alone without good workes doth not iustifie vs. Good workes are such as without which faith is but a dead carkase as the body without the spirit and therefore shew me thy faith by thy works at large Iam. 2. And good workes are a way to walke in S. Paul prooueth plainely For wee are Gods workemanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Ephes 2. 10. The Papists doe vs great wrong by their slanders saying that we teach that a iustified person is freed from all keeping of the Law and that the law is fulfilled onely in beleeuing and that the Gospel commands nothing but faith and the like thus accusing our doctrine of licentiousnes I say they grosly abuse vs and most falsly accuse vs Indeed wee reiect good workes as they are held by the Papists to bee meritorious causes of saluation but setting that aside and their absurd conceit of the merit of works of supererogation and wee wil vrge them as strongly as they though no◠in that manner as they yea we vrge them and hold them necessary not as causes meriting life eternall
all such as liues vitiously all their life time spending all their time in sinne pleasure and vanity neuer regarding to please God but wholly taking pleasure in vnrighteousnesse in stead of spending their time in the seruice and feare of God they wholly mispend it to the worship and seruice of the Diuell Oh how can such men approoue their conuersion yea rather they giue euident proofe and testimony of their owne damnation without speedy repentance for the childe of God truely conuerted walketh i. e. liueth so as vsing all good meanes to please God not in some part but in the whole course of his life Vse 5 This condemnes the practise of all such as deferre doing of good putting it from time to time from youth to middle-age from middle-age to old-age from old-age to death Thus being deluded by the cunninâ— and subtilty of the Diuell perswade themselues that there is no such neede to beginne so soone to walke in Gods waies liuing by faith in repentance and new obedience but it is enough for them to enter into that path at the houre of death and not in the course of their life They thinke if they can say Lord haue mercy on mee at the last gaspe they shall goe to heauen whereas it hath beene prooued that a man may dye with those words in his mouth and yet goe to hell if he haue not in his life done Gods will Math. 7. 22. Let no man plead here the example of the Theefe who repented at last it was extraordinary and it was one that none should despaire it was but one that none should presume and though it be true repentance is neuer too late yet late repentance is seldome true God promiseth forgiuenesse to repenting sinners but we finde not in all the booke of God that he hath promised repentance to euery sinner to repent when he list wee must not thinke to die the death of the righteous vnlesse we liue the life of the righteous God hath giuen vs our life as a space to repent in Reuel 2. 21. that the whole course of our life might be spent to his glory and not to post it off to death againe wee haue no warrant that God will giue vs grace at death Vse 4 This must teach vs aboue all things to looke that our liues bee sutable to the Gospell and answerable to Gods will reuealed therein So shall we be sure they shall be well-pleasing to God Onely then let your conuersation be as it becommeth the Gospell of Christ Philip. 1. 27. Let vs in our whole life bring foorth fruits meete for repentance Math. 3. i. e. workes of mercy charity piety Let vs liue godly righteously and soberly in this present world Tit. 2. 12. godly in regard of God righteously in regard of others soberly in regard of our selues In a word Let vs passe the whole time of our soiourning here in feare 1 Pet. 1. 17. Thus wee shall approoue our conuersion and walke so as pleasing God Doct. 2 Hence I gather the Doctrine of constancy and perse uerance in knowing and doing the will of GOD and what is pleasing to him for so much the word Walke imports and the exhortation of the Apostle to the conuerted Ephesians is to no other end but to teach them and vs that it is not sufficient to begin to know Gods will and make some good proceedings but to labour to hold on their whole course of their lise in doing Gods will to hold out constant vnto the end and in the end working out their owne saluation with feare and trembling Philip. 2. 12. This perseuerance is the onely thing which obtaines the Crowne and the want of it procures the curse of God both in this life at the end of this life and after this life as will appeare by these places of holy Scripture He that shal endure vnto the end shall be saued Math. 24. 13. God will render to euery man according to his workes eternall life to those that by patient continuance in well-doing seeke for glory c. Rom. 2. 6. 7. Be thou faithfull vnto the death and I will giue thee a crowne of life Reuel 2. 10. and many such like places shewing that life eternall and saluation belongs to none but those that walke that is liue in a constant course of well-doing with perseuerance and continuance in doing what is pleasing to God On the contrary it is written Cursed is euery one that continueth not in all things written in the booke of the law to doe them Gal. 3. 10. if a man could doe the law if he could doe all things in the law yet if he did not continue in so doing by the sentence of the law hee is accursed This the Apostle knew well and therefore though these Ephesians were already conuerted and attained to great knowledge of God yet still hee stirreth them vp to constancy and perseuerance saying Wake proouing what is pleasing to God Vse Labour then aboue all things for this grace of perseuerance hast thou entred into the profession of religion of Christ and of his Gospell hast thou made good beginnings and shewed thy selfe in some measure sound and sincere in obeying Gods will Goe on then in the name of God be constant be stedfâ—st vnmooueable alwaies abâ—â—â—â—ing in the worke of the Lord 1 Cor. 15. 58. As yee haue â—â—â—aies obeyed so make an end of your owne saluation Philip. 2. 12. Finish your sanctification in the feare of God 2 Cor. 7. 1. Oh remember that there is no pleasing of God nor hope of glory in the life to come without perseuerance in obeying Gods will therefore Saint Paul ioynes both together saying Walke-proouing what is pleasing to God There is no way to please Gâ—d but by faith Without 〈◊〉 〈◊〉 impâ—ssible to plâ—ase â—od Hâ—b 11. 6. but it is not the beginnings of faith but the soundnesse appearing in persâ—â—â—rance â—n the faith If then thou wouldest know certainly that God is reconciled vnto thee that Christ died for thee that thy sinnes are forgiuen thee and that thou shalt appeare blamelesse before God at the latter day then labour for perseuerance Marke what Saint Paul saith most notably for this purpose You that a ere sometimes alienated and enemies in your mindes by wicked workes yet now Christ hath reconciled in the body of his flesh through death to present you holy and vnblameable and vnreprooueable in his sight if ye continue in the faith grounded and setled and bee not mooued away from the hope of the Gospell c. Colos 1. 21. 22. 23. Loe here the maine thing of all that shall be crowned is perseuerance in the faith Be therefore constant be stedfast in the faith 1 Pet. 5. 9. Watch ye stand fast in the faith 1 Cor. 16. 15. Beware lest being led away with the error of the wicked yee fall from your owne stedfastnesse 2. Pet. 3. 17. Thus if yee continue vnto the end yee shall in the end
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.
them Ephes 2. 10. where wee see good workes are the Causey-way not the cause why wee goe to heauen Ninthly wee must walke humbly This humility must be both outward and inward outward in gesture speech countenance behauiour in word in deed in ward in the heart and minde The outward may bee in wicked men and hypocrites as in Ahab but the inward onely in the godly Againe this humilitie must bee both in regard of God and of men In regard of God as humiliation for sinne whereby we denying our selues and stripping our selues of all conceit of our owne worthinesse and of Gods vndeserued goodnesse doe ascribe all to God to whom it belongs Psal 115. 1. In regard of men when wee preferre our brethren before our selues submitting our selues vnto them and esteeming our selues worse than others I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith yee are called with all lowlinesse and meekenesse with long suffering forbearing one another in loue Ephes 4. 1. 2. He hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Micah 6. 8. Tenthly wee must walke reformedly Our life must bee a space of repentance Reuel 2. 21. Wee must be renewed daily and become new creatures dying vnto sinne and liuing vnto righteousnesse and being dead vnto sinne not to liue any longer therein Therefore we are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life Rom. 6. 2. 4. If any man be in Christ he is a new Creature 2 Cor. 5. 17. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature And as many as walke according to this rule peace be on them and mercy and vpon the Israell of God Gal. 6. 15. 16. Lastly wee must walke conformably conforming our selues and framing our liues according to the example of Christ and of the godly who haue left vs an example that wee should follow their steps 1. Pet. 2. 21. Bee followers of mee and walke so as yee haue vs for an example Philip. 3. 17. an example in holy vertues not else Wee must imitate Christ not as God in his miracles as walking vpon the waters and the like nor as mediatour of God and man as in the worke of redemption c. but as man in his morals in obedience humilitie loue patience meekenesse contempt of the world and the like As ye haue receiued the Lord Iesus so walke in him rooted and built vp in him c. Colos 2. 6. 7. Hee that saith he abideth in him ought so to walke as hee hath walked 1 Iohn 2. 6. Thus for Exhortation Dehortations THere are but two waies to walke in the narrow way and the broad way the one leading to life and happinesse and few there bee that finde it the other leading to destruction and vtter darkenesse and many there be that goe in thereat wee mnst striue to enter in at the straight gate that is our principall care aboue all things must be to come into the way of life euerlasting and all worldly care must come vnder this so much the word Striue imports Luke 13. 24. compared with Matth. 7. 13. for the Kingdome of heauen suffereth violence and the violent take it by force Math. 11. 12. that is there is such a forwardnesse eagernesse and zeale in Gods children that they striue most earnestly to get heauen striuing who shall be most forward endeauouring earnestly in the vse of all good meanes which may bring them thither Dauid professeth his heart brake in sunder for the longing desire that it had alwaies to Gods iudgements Psal 119. 20. His practise must be our patterne for our principall care must be to attaine eternall life And for this cause as carefull must we be to shunne and auoid the broad way wherein wee run headlong to our owne destruction Wee cannot walke in both Wee cannot serue God and Mammon Let me therefore dehort all from following the multitude for the most goe to hell For as Paul saith many walke of whom haue told you often and now tell you euen weeping that they are enemies of the crosse of Christ whose end is destruction whose God is their belly whose glory is in their shame who minde earthly things Philippians 3. 18. 19. yea a man may be deceiued in his owne conceit For the way of a foole is right in his owne eyes Prou. 12. 15. There is away that seemeth right vnto a man but the end thereof are the waies of death Prou. 14. 12. Ephes 4. 17. 18. 19. This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in the vanity of their minde hauing their vnderstanding darkened being ahenated from the life of God through the ignorance that is in them because of the blindenesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ Prouerb 1. 10. to 16. My Sonne if sinners entise thee consent thou not If they say Come with vs let vs lay waite for bloud let vs lurke priuily for the innocent without cause Let vs swallow them vp aliue as the graue c. Wee shall finde all precious substance we shall fill our houses with spoile Cast in thy Lot among vs let vs haue all one purse My Sonne walke not thou in the way with them refraine thy foote from their path for their feete runne to euill c. Prou. 4. 14. 15. 19. 27. Enter not into the path of the wicked and goe not in the way of euill men Auoid it passe not by it turne from it and passe away For they sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall The way of the wicked is as darknesse they know not at what they stumble Remooue thy foote from euill Prou. 15. 9. Psal 1. 1. 6. Blessed is the man that walketh not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull For the way of the vngodly shall perish The way of the wicked is abhomination to the Lord. 2 Thes 3. 6. Psal 36. 4. Now wee command you brethren in the name of our Lord Iesus Christ that yee withdraw your selues from euery brother that walketh diserderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without order against the lawes of God men idlely dishonestly dissolutely loosely not labouring in their calling but giuen to sloath other vices with such haue no familiaritie They set themselues in no good way Iob 21. 14. Psal 68. 21. The wicked say vnto God Depart from vs wee desire not the knowledge of thy waies But