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
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.
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
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
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
commandements and doe those things which are pleasing in his sight 1 Iohn 3. 22. where wee may se that to keepe Gods commandements and to doe what is pleasing in his sight are in effect all one and wee can not possibly please God in any thing vnlesse woe endeauour to yeeld vpright obedience to all Gods Commandements and when no outward action priuiledge or prerogatiue whether of Iew or Gentile stands vs in any stead this doth for circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God 1 Cor. 7. 19. Doct. Hence I gather that the right way to please God is to doe nothing but what is agreeable to Gods will ioyned with obedience to all Gods commandements Quest But how shall I know when it is agreeable to Gods will and when it is not Answ It is onely then agreeable to Gods will when it is agreable to the word of God for his whole will is contained in the word and when wee doe what the word commands and leaue vndone what the word forbids then we doe the will of God and please him and when wee doe contrary vnto the word we vtterly displease him Now the will of God is two-fold Secret Reuealed The first is the will of his good pleasure which neither may nor can be resisted My counsell shall stand and I will doe al my pleasure c. Isay 46. 10. 11. Of which speake these places God will haue mercy on whom he will and whom he wil he hardeneth Rom. 9. 18. 19. He hath predestinated vs according to the good pleasure of his will Ephes 1. 5. and the like This secret will being the will of his good pleasure is not here meant neither doth this belong to vs to pry into neither is this the rule of our actions Secrets belong to God Deut. 29. 29. But I speake of the reuealed will of God which is called his signified will which is reuealed and made knowne to vs in his sacred word Reuealed things belong to vs Deut. 29. 29. And this is the only law and Rule of all our actions yea of whatsoeuer is to bee either beleeued or practised Thus the Word is the will of God both the Law and Gospel because they serue to declare and manifest vnto vs what is pleasing and acceptable to God and what is our duety both towards God our selues and others thus commaundements counsels comminations threatnings prohibitions promises and the like are the signifying and reuealed will of God according to which onely wee must thinke speake and doe Vse 1 First This doctrine condemnes all those that either neglect or contemne the Word of God in which alone the will of God is reuealed They hate to bee reformed and cast the Word behinde them Psal 50 17. How can such men doe that onely which is pleasing to the Lord and agreeable to his will When as Salomon saith or God by Salomon They refuse to hearken to the call of God speaking to them in his Word they set at naught all Gods counsell they will none of his counsell but despise all his reproofe Prou. 1. 24 25 and 30. verses Yea they say vnto God Depart from vs wee desire not the knowledge of thy wayes Iob 21. 14. It is a fearefull case to see how little the word of God is regarded and how much it is despised and in despising the Word they dispise the will of God which who so doth shall bee destroyed Hee that despiseth the Word shall bee destroyed Prou. 13. 13. Secondly This reprooues the practise of the Papists who neglect the word of God and debarre the people of it and giue credence to Popish teachers and writings of men cleane contrary vnto the word of God How is it possible for these to please God wheras the word of God which containeth his will should be the onely rule of all their actions and yet wholly neglected of them Obiect They say it is not lawfull for Lay-men to bee acquainted with Scriptures or to read study the Scriptures Ans But I say what Christ saith to one he saith to all Mark 13. 37. if to all then to Lay-men The Spirit in the Word speaketh to whole Churches Reuel 2. and 3. Chapt. if to whole Churches then to Lay-men And that which Paul speaketh of one Epistle is true of the whole Scriptures that they belong to all the members of Christ aswell Lay-men as Ministers whereas they forbid Lay-men the reading of Pauls Epistles or any part of Scriptures I change you by the Lord let all Papists remember and regard this strict charge that this Epistle bee read vnto all the holy brethren 1. Thess 5. 27. if to all the holy brethren then to Lay-men or else let the Papists conclude that Lay-men aâ—â— none of the holy brethren Thirdly This teacheth all of vs to examine throughly by the touchstone of Gods word what the will of God is that so our whole worship of God and euery part therof may be only such as is agreeable thereunto or else it is impossible for vs to please God in any one part of his worship Thus all our prayers must be according to Gods will If we aske any thing according to his will he heareth vs. 1 Ioh. 5. 14. Thus all our preaching must bee according to Gods will reuealed in his Word If any man or Angel from heauen preach any other doctrine wee must hold him accursed Galat. 1. 8 9. Thus all our hearing must bee onely to receiue Gods word to heare Gods owne voice not any thing else My shoope heare my voice the voice of strangers they will not heare Iohn 10. 5 27. If any bring you not this doctrine receiue him not neither bidde him God speede 2. Epist Iohn 10. verse So for the Sacraments they must bee administred and receiued according to the will of God that is the forme and manner prescribed in Gods word 1. Cor. 11. 23. All which condemne the Papists who neither pray preach heare administer or receiue or performe any seruice answerable to Gods will and word Lastly This condemnes all such as liue in a continuall breach of all Gods Commandements who in stead of keeping all transgresse all and if all bee accursed by the sentence of the Law who continue not in all things written in the booke of the Law to doe them Gal. 3. 10. how much more doth this curse belong to those that continue in breaking the whole Law and do nothing written therin And if he that despised Moses Law died without mercy vnder two or three witnesses of how much sorer punishment shall hee be thought worthy who in stead of obeying the will of Christ according to his Word hath troden vnder soote the Sonne of God and hath in stead of doing onely what is agreeable to Gods will and the good motions of the Spirit done despight to the Spirit of grace as Paul saith Hebr. 10. 28 29. How is it possible for such to prooue what is
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
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