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
wise in our owne conceits Rom. 12. 16. Secondly to liue in the feare of God This is a meanes botâ— to know vnderstand and approue of Gods will and he that liues without this feare is void of knowledge and vnderstanding and so cannot approoue of that they know not For this cause it is so often said The feare of God is the beginning of knowledge Prou 1. 7. The feare of the Lord is the beginning of wisedome Prou. 9. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe thereafter Psal 111. 10. Yea blessed is he that feareth the Lord come what will come and let God worke his will hee approues of it for his heart is fixed trusting in the Lord his heart is established Psal 112. 1. 7. 8. This feare of God is as it were a bridle to restraine vs from ouer-shooting our selues into all euill and keepes vs in awe and obedience to Gods will preseruing vs from rashnesse vnaduisednesse discontentment impatiency and the like whereby men doe shew themselues dislikers and disalowers of Gods will By the feare of the Lord men depart from euill Prou. 16. 6. This also caused Abraham so willingly to approue of Gods will euen beyond all reason in mans iudgment to offer Isaack in sacrifice Now I know thou fearest God seeing thou hast not with-held thy onely Sonne Gen. 22. 12. Thirdly that we may approue of Gods will especially in aduersity wee must prepare aforehand for trialls Troubles will come and many troubles and great Man hath but a short time to liue and is full of trouble Iob 14. 1. Great are the troubles of the righteous Psal 34. 19. through many tribulations we must enter into Gods Kingdome Acts 14. 22. And armies of sorrowes are against me saith Iob 6. 4. And therefore if we doe not foresee and prepare our selues afore-hand wee shall be found vnarmed and naked not able to encounter with the least tryall and temptation Dangers foreseene are lesse grieuous We must therefore with Iob All the day long and euery day of our appointed time waite till our change come Iob 14. 14. and so to pray to God aforehand that when it doth come he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs and withall wee must resolue to be contented that God may haue his will The want of this meanes is a maine cause why so many are so shamefully ouer-seene in abusing themselues by immoderate pensiuenesse and sorrow as men without hope more like bruit beasts or worse which haue no vnderstanding wherein they shew themselues how carnally minded they are and it is a signe that such are yet in their naturall estate In a word we must when God worketh his will consider of the impossibility of it that it should be otherwise for God will doe what hee will and hee that is not contented with it doth what in him lieth resist the will of God which is a fearefull thing Dauid was grieued when hee saw the childe like to die but when it was dead he comforted himselfe partly in regard of the happinesse it was gone vnto and partly in regard of the impossibility of returning againe saying I shall goe to him but he shall not come againe to mee Therefore why should I fast and weepe any more 2 Sam. 12. 23. So in euery crosse vnder which the Lord shall exercise vs whether by sicknesse by losses by death either of our selues or ours our Parents Children Husbands Wiues Kinsfolke Friends or what way soeuer consider it is GODS doing it is impossible it should be vndone againe therefore rest vpon God approue of it because it is his doing and be content for if by impatience we resist Gods will as Paul saith in another sence the like may I say here They that resist shall receiue to themselues damnation Rom. 13. 2. And thus much of this third obseruation Now of the Vses Vse 1 This condemnes those that in stead of approuing what is pleasing to God doe wholly disobey his will opposing their wills to his will and striuing what in them lieth to resist Gods will These are such as haue vnsanctified and vnregenerate wils of their owne which they follow to their owne destruction God willeth one thing they will another as God complaines of Hierusalem O Hierusalem Hierusalem which hillest the Prophets and stonest them which are sent vnto thee how often would I haue gathered you together as an henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. God said vnto them walke in the good way c. but they said we will not walke therin And God set watch-men ouer them saying hearken to the sound of the trumpet but they said we will not hearken Ier. 6. 16. 17. And this is the sinne at this day God would but man will not God would haue men to be saued and come to the acknowledgement of the truth 1 Tim. 4. but men will not repent that they may bee saued God giues men space to repent but they repent not Reuel 2. 21. Thus they told the Prophet flatly to his face they would not heare him speake in the name of the Lord but they would follow their idolatrie and they would offer sacrifice to the Queene of heauen Ier. 44. 16. 17. and thus at this day God reuealeth his will by the mouth of his Ministers but men will not heare the voice of the charmers charme they neuer so wisely Psal 58. 5. Thus they contemne Gods will Their owne hearts carry them away as it was obiected against Iob but too truely verified in the wicked and they turne their spirit against God Iob 15. 12. 13. Vse 2 This reprooues the Carnall wisedome of a number who are wise in their owne conceits and doe that which seemeth them good in their owne eyes and approoue of any thing rather then of Gods will it is impossible that such should approoue of Gods will For the carnall minde is enmity against God and the carnall minde is not subiect to the law of God neither indeed can be So then they that are in the flesh cannot please God Rom. 8. 7. 8. Wee must not therefore be wise in our selues and from our selues in matters of saluation if we doe that which seemes good in our owne eyes wee cannot doe that which God commands therefore God commanding the one forbids the other Deut. 12. 8. reading from Verse 4. to 12. Vse 3 This teacheth vs to hasten our conuersion and to come out of our naturall estate and to be regenerated by the sanctifying graces of Gods spirit for so long as we remaine in our naturall estate wee cannot so much as discerne of Gods will much lesse then can we approoue it The naturall man perceiues not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned 1 Cor. 2.
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
of the deuill and the doers of them his children and therefore Saint Iohn saith Hee that committeth sinne is of the deuill for the deuill sinneth from the beginning for this purpose the Sonne of God was manifest that hee might destroy the workes of the deuill 1. Iohn 3 8. In this the children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother and so consequently they are of the deuill 1. Iohn 3. 10. Christ told the vnbeleeuing Iewes that they doe the workes of their father the deuill and that they heare not Gods words because they are not of God but of the deuill Iohn 8. 41. 47. Thus the deuill is called the prince of this world Iohn 16. the prince that ruleth in the â—â—â—e c. Eph. 2. Where likewise hee is called the spirit that now worketh in the children of disobedience vers 2. where wee may plainely perceiue that the workes of the wicked proceede from the deuill ruling them and working all manner of euill in them Obiect But is not God the Author of sinne for it is said of God himselfe Is there any euill in the citie and the Lord hath not done it Amos 3. 6. I the Lord create euill I doe all these things I create darkenesse Esay 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then come rather from God than the deuill Answ None of those places proue that God is the Authour of sinne neither is the word Sinne once named but the word Euill Omnis actio vt est actio est a Deo sed non malum actions Euery action as it is an action may be said to bee of God but the euill of the action is not of God but of the deuill Secondly Euill is two-fold Malum culpae the euill of the fault and this is meerely and simply euill void of all respect of good and this is sinne but none of the former places speake of this euill Malum poenae the euill of the punishment as crosses affliction sicknesse aduersitie and the like and of this euill God is Authour and this onely is meant in all the former places alleadged and this is not absolutely euil but hath some respect of good Of this euill Iob speaks Shall wee receiue good at the hands of God and not euill meaning the euill of aduersitie Iob 2. 10. Obiect But God foreseeing that both men and Angels would fall might haue preuented it but hee not hindering it may seeme to be the cause of their fall and so of sinne Answ If God had been bound to haue hindered their fall and did not he might haue been said to bee accessary to their fall but GOD is an absolute Lord not bound to any action nor to giue a reason of any Quest But why did not God confirme them in grace and giue them the wil and perseuerance it selfe Answ GOD gaue them a power to will and perseuere but not the will and perseuerance it selfe because hee would not so he could haue preuented their fall but hee would not and so I may say hee could not because his power depends vpon his wil not his will vpon his power Quest But why would not God Answ O vaine man who art thou that pleadest with God c. Rom. 9 20 21 22. This is the first Reason Workes of darkenesse because they proceede from the deuill the Prince of darkenesse And it is as if the Apostle should haue said I would haue you to conforme your selues to bee like your heauenly Father walking as children of light Now God is light and in him is no darkenes at all 1. Iohn 1. 5. As then you will approoue your selues to bee Gods children as you professe your selues to bee Then haue nothing to doe with any one worke of darkenesse for then yee haue no fellowship with God if yee walke in darkenesse 1. Iohn 1. 6. but yee haue fellowship with the deuill and his sonnes you are if yee doe the workes of darknes which come from him As you will bee loth to bee accounted the deuils darlings haue no fellowship with the workes of darkenesse Secondly Sinnes are workes of darkenesse because they are practised by those who are darkenesse viz. the wicked Thus all not conuerted are called darknesse Yee were once darknesse Ephes 5. 8. They walke in the vanity of their minde hauing their vnderstanding darkened through their ignorance because of the hardnesse of their hearts Ephes 4. 17 18. Thus they are darkened in ignorance and errour wanting faith in their vnderstanding the heate of loue in affection and all shew of good in their example conuersation The whole way of the wicked is as darknes Pro 4. 19. They are in darknes walke in darknes yet they boast of fellowship with God but they are lyars do not the truth 1. Ioh. 1. 6. Thus they are called the darkenes The light shined in darknes and the darknes coÌ„prehended it not Ioh. 1. 5. Christ is the true light that lighteth euery man that commeth into the world but the world that is the wicked neither know him nor receiue him Ioh. 1. 9. It is Gods iudgement vpon them that seeing they perceiue not hearing they vnderstand not their eares are dull of hearing and their eyes haue they fast closed lest they should see with their eyes and heare with their eares and vnderstand with their heart and should bee conuerted and God should heale them Esay 6. 9. Acts 28. 26 27. Thus Dauid prayed Let their eyes be darkened that they may not see Psalm 69. 23. Rom. 11. 10. God hath giuen them a spirit of slumber eyes that they should not see eares that they should not heare vnto this day Romans 11. 8. The Lord hath powred out vpon them the spirit of deepe sleepe and hath closed their eyes Esay 29. Wherefore vnlesse you will bee counted among the wicked haue no fellowship with the workes of darkenesse for it is their property onely to commit them for the righteous doe no iniquity Psal 119. 3. He that is borne of God doth not commit sin 1. Ioh. 3. 9. Thirdly Sinnes are workâ— of darkenesse because they loue darkenesse and hate the light This puts a difference betweene the godly and the wicked beâ—â—â—â—â—ers and vnbelâ—euers Châ—â—â— came a light into the world that whosoeuer beleâ—ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer viz. to come out of darkenesse of sinne ignorance and errour And hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Ioh. 3. 21. Lo another marke of the godly On the contrary Hee that beleeueth not is condemned already because he beleeueth not in the Name of the onely begotten Sonne of God And this is the condemnation that light is
gift doth blinde the eyes of the wise and peruert the words of the righteous Deut. 16. 19. yee shall doe no vnrighousnesse in iudgement thou shalt not respect the person of the poore nor honour the person of the mightie Leuit. 19. 15. Neither shalt thou countenance a poore man in his cause Exod. 23. 3. Thus shall yee doe in the feare of the Lord faithfully and with a perfect heart c. And yee shall warne them that they trespasse not against the Lord and so wrath come vpon you 2 Chron. 19. 9. 10. Vse 3 This condemneth the practise of many Parents and Masters of Families who altogether neglect this dutie of reproouing their Children and Seruants though sinne lyeth at the doore and they know it daily committed by them yet are silent winking at their saults though most horrible either seeing and not seeing or seeing and not correcting Thus though they know them to liue in daily drunkennesse whooredome theft pride wantonnesse dicing and gaming idlenesse lasciuiousnesse in swearing and swaggering in reuelling and rioting day and night yet are so farre from this reproouing as rather they are ready to backe and boulster them in their wicked courses and no man must controll them Such Parents and Masters haue a fearefull account to make at the last day and besides they hold their children and seruants in sinne and in what them lieth plunge their soules into euerlasting destruction suffering them to runne on headlong the broad way to hell when as they may and ought to reclaime and restraine them These are farre from Dauids minde who would not suffer a wicked person in his house Psal 101. But what saith Salomon Chasren thy Sonne while there is hope and let not thy soule spare for his crying Prou. 19. 18. The blewnesse of the wound cleanseth away euill Prou. 20. 30. With-hold not correction from the childe for if thou beate him with the rod hee shall not die Thou shalt beate him with the rod and shalt deliuer his soule from hell Prou. 23. 13. 14. Foolishnesse is bound in heart of a childe but the rod of correction shall driue it farre from him Prou 22. 15. But it is an heauy case to thinke how many children come to vntimely ends some to the Gallowes some to the Stab some to make away themselues for want of Parents education in not bringing them vp in the instruction and information of the Lord Many children may curse their parents for this and vndoubtedly will curse them in hell hereafter In a word this condemneth the most who suffer their neighbours to sinne commonly and either for feare fauour affection or some other sinister end neither will nor dare reprooue them whereâ—s God saith expresly Thou shalt not hate thy brother in thy heart but shalt plainely rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Yea let all such know that they are guilty of his sinne Leu. 5. 1 c. Vse 4 Lastly This must teach all to suffer themselues to bee reprooued especially in the ministery of the Word It is the counsell of Saint Paul Suffer the words of exhortation Hebr. 13. 22. So say I Suffer the wordes of reprehension Wee must know that if wee will bee liuely stones of the spirituall building wee must bee first rough-hewen by the law and then smoothed and plained by the Gospell wee must heare of iudgement as well as mercie wee must endure the bitter pilles of reproofe as well as the sugar of affectionate perswasions wee must apply as willingly the corasiues of the Law 〈◊〉 the cordials of the Gospell knowing what Salomon saith Open rebuke is better than secret loue Prou 27. 5. Quest But what if people will noâ— suffer reproofe Answ Thâ— perill bee vpon their ownâ— heads the Minister hath discharged his owne soule â— God by the Prophet speaâ—â—eth If thou warne the wickâ—â— of his way to turne from it if â—â— doe not turne from his way hee shall die in his iniquity but thou hast deliuered thy soule Ezek. 33. 9. But this is the common fault of the most to heare the Minister so long as hee sing placentia id est pleasing things speaking words of eloquence vsing flattering words sowing pillowes vnder mens elbowes but if hee launce the sore and touch them to the quicke they hate him they renounce him They are so impudent as hee was to Moses saying Who made thee a ruler ouer vs Exo. 2. 14. or else so shamelesse and ouer-saucie like Korah and his company who told Moses and Aaron Yee take too much vpon you Numb 16. 3. Yet God commands Cry aloud and spare not lift vp thy voyce like a trumpet shew my people their transgression c. Esay 58. 1. Now because we are backward to imbrace this doctrine of reproofe let vs briefly obserue these reâ—sons to mooue vs all thereunto First it is Gods Commandement that sinne should be reprooued and so it is a contempt of Gods Commandement to despise it for God saith Thou shalt plainely rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Cry aloud and spare not lift vp thy voice like a trumpet and shew my people their transgression and the house of Iacob their sinnes Esay 58. 1. Preach the word reprooue rebuke c. 2. Tim. 4. 2. Let vs all remember it is God who speaketh out of his word by his Ministers See therefore that yee refuse not him that speaketh for â—â— they escaped not that refusel him that spake on the earth much more shall not wee escape if wee turne away from him that speaketh from heauen Hebr. 12. 25. Secondly Consider the excellencie of reproofe both in the reproouer and reprooued Hee that regardeth reproofe is prudent Prou. 15. 5. Hee is in the way of life that keepeth instruction Prou. 10. 17. As an earering of gold and an ornament of fine gold so is a wise reproouer vpon an obedient eare Prou. 25. 12. Let the righteous smite it shall bee a kindnesse and let him reprooue mee it shall bee an excellent oyle or precious balme Psal 141. 5. Reproofes of instruction are the way of life Prou. 6. 23. Thirdly Consider the profit of reproofe It is better to heare the rebuke of the wise than for a man to heare the song of fooles Eccles 7. 5. It may be the song of fooles is more pleasing and delightfull to the flesh but the rebuke of the wise is more profitable to the soule The eare that heareth the reproofe of life abideth among the wise Hee that heareth reproofe getteth vnderstanding Prou. 15. 31 32. Hee that regardeth reproofe shall bee honoured Prou. 13. 18. Fourthly Consider the Necessitie of reproofe and the danger of refusing it He that hateth reproofe is bruitish Prou. 12. 1. Hee that hateth reproofe shall die Prou. 15. 10. Pouertie and shame shall be to him that refuseth instruction Prou. 13. 18. Hee that refuseth reproofe erreth Prou. 10. 17. Notable is that place of Salomon to this
and saluation but as they are consequent effects and fruits of faith without which true faith cannot bee yea wee hold that wee cannot attaine to life eternall without them as they are the way which God hath ordained that we should walke in them we hold them necessary not as causes of iustification but effects of it and to declare vs to be iustified not deseruing heauen but the way to walke in and so weâ— are tied to the Law as it is thâ— rule of good life in regard oâ— obedience though not vnder the Law in regard of thâ— curse and condemnation wâ— are vnder the Law in regarâ— of direction instruction anâ— obedience but not vnder â— in regard of the rigour exaâ—ction accusation and proâ—uocation of the Law Thâ— Papists I say therefore doâ— vs great wrong who slandâ— vs and our doctrine as a destroyer of the Law becausâ— we teach that a man is iustified freely and onely by faith without the workeâ— of the Law which wee vnderstand to bee meant onely in the act of iustification before God and in his sight â— but after a man is thus iustified good workes must follow to declare vs to be iustified before men thus saith must be shewed by our good workes for first wee are iustified regenerated recreated in Christ Iesus vnto good workes which follow that iustification and regeneration which God hath ordained that wee should walke in them Thus by the studie of good workes a good conscience is retained by a good Conscience faith is maintained by faith Christ is obtained in Christ life eternall is attained Thus farre of the wayes of God wherein we must walke and by all which we are discerned from all the wicked For they set themselues in no good way Psal 36. 4. They say vnto God Depart from vs for wee desire not the knowledge of thy wayes Iob. 21. 14. but The righteous walke in Gods wayes Now of the second point why they are called Gods waies and of this briefly First they are called Gods waies because hee is the author founder commander and ordainer of these waies It is he that is the author and finisher of our faith Heb. 12. 2. It is hee that hath ordained good workes that we should walke in them Ephes 2. 10. It is he which established a Testimony in Iacob and appointed a law in Israell which he commanded our fore-fathers that they should make them knowne to their children c. Psal 78. 5. It is hee that requireth of vs to feare him and to walke in all his waies and to loue him and to serue him with all our heart and with all our soules to keepe his commandements and his statutes which he commands vs for our good Deut. 10. 12. 13. and almost in euery Chapter of that booke they are called Gods charge his statutes iudgements ordinances and commandements which hee hath commanded Secondly they are all diuine and spirituall and such as please the Lord diuine for the matter which is Christ and his doctrine for this way is Christ as Iohn 14. 6. and no man commeth to the Father but by him diuine for the manner for first Christ is the first teacher of them Thou teachest the way of God truely Mat. 22. 16. and howsoeuer they were vttered and taught by his Prophets and Apostles yet these holy men spake as they were moued by the holy Ghost 2 Pet. 1. 21. Thirdly God is our onely true guide who ordereth and directeth vs in this way I know that the way of man is not in himselfe it is not in man that walketh to direct his steps Ier. 10. 23. It is God which teacheth vs in the way of wisedome and leadeth vs in the right pathes Prou. 4. 11. A mans heart deuiseth his way but the Lord ordereth his steps he directs them Prou. 16. 9. Mans goings are of the Lord how can a man then vnderstand his owne way Prou. 20. 24. I am the Lord thy God which leadeth thee by the way that thou shouldest goe Esay 48. 17. God shall teach vs of his waies and we will walke in his pathes Micah 4. 2. Fourthly they are such waies as bring vs vnto God In the end we receiue the end of our faith the saluation of our soules 1 Pet. 1. 9. Hee that beleeueth shall not perish but haue euerlasting life Iohn 3. 16. What man is he that lusteth to liue and would faine see good daies Depart from euill and doe good Psal 34. 12. To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. Aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules Ier. 6. 16. Marke and behold the vpright and iust man for the end of that man is peace Psal 37. 37. He shall enter into peace they shall rest in their beddes each one walking before God in his vprightnesse Esay 57. 2. and he that hath walked in Gods statutes is a iust man he shall surely liue Ezech. 18. 9. and 17. and thus much of the Reasons why they are called Gods waies Out of all that hath beene spoken appeareth first the Excellency secondly the Profit thirdly the necessity of these waies and of this walke Excellent because Gods waies excellent because by walking in them we are the friends of God and the Sonnes of God Profitable For there is no condemnation to those which are in Christ which walke not after the flesh but after the spirit Rom. 8. 1. The onely thing that commends vs vnto God is walking in obedience to Gods commandements 1 Cor. 7. 19. and to become new creatures Gal. 6. 15. And as many as walke according to this rule peace shall be vpon them and vpon the Israell of God Gal. 6. 16. Necessary for there are but two wayes the narrow way and broad way and hee that walkes not in the narrow way as I haue shewed goes on headlong in the broad way to his owne destruction Math. 7. 13. 14. All the knowledge of this way is nothing without walking in it and all our reading and hearing of the word to learne this way is nothing vnlesse we walke in it For better it is neuer to haue knowne the way of righteousnesse then after wee haue knowne it to turne from the commandement 2 Pet. 2. 21. To conclude Seeing these waies of God are so excellent profitable and necessary Striue to enter in at the straight gate and that betimes for many when it is too late will seeke to enter in but shall not be able Luke 13. 24. And if wee know not the way inquire and aske for it Ier. 6. 16. Being found walke and liue in it and content not our selues with a bare knowledge for he that knoweth his Masters will and doth it not shall be beaten with many stripes Luke 12. 47. And take heede that yee walke circumspectly because the dayes are euill Ephes 5. 15. If at any time wee erre from this way and