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.
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
which God requires to feare the Lord thy God to walke not in some but in all his waies to keepe not some but all his commandements and statutes which he commands vs for our good Deut. 10. 12. Then shall we not be ashamed when we haue respect vnto all Gods commandements Psal 119. 6. It is Gods will and command that wee should keepe all his precepts diligently Psal 119. 4. Lastly the will of God is that wee should increase and grow in grace Not sufficient to attaine to any grace and to stand at a stay in Christianity but to grow in grace and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3. 18. As new borne babes desiring the sincere milke of the word that wee may grow thereby 1 Pet. 2. 2. alwaies abounding in the worke of the Lord 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians that they might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God c. Colos 1. 9. 10. In which words we see that he that will know and doe Gods will and please him in all things must be fruitfull in euery good worke and increase in grace like to the Church of Thyatira whose workes were more at last then they were at first Reuel 2. 19. This the parable of the Talents signifieth The graces of Gods spirit are these Talents which must be put out to vse and increased Math. 25. 14. 15. 16. to 31. Hence I obserue that the Obser onely way to doe the reuealed will of God is to labour for found faith true repentance and new obedience ioyned with both outward and inward reformation of life without these it is impossible in all other things though neuer so excellent to please God or to fulfill the will of God what more excellent then preaching the word prayer working of miracles in Christs name and casting out Diuels in his name yet to many such Christ shall say at the day of iudgement I neuer knew you depart from mee yee workers of iniquity because yee haue not done my Fathers will liuing by faith in repentance and new obedience vnto which onely the promise of saluation is made Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ yet Christ preferreth spirituall kindred by faith repentance and new obedience farre beyond it saying Who is my Mother and who are my Brethren and pointing to his Disciples hee said behold my Mother and my Brethren for whosoeuer shall doe my Fathers will the same is my Brother and Sister and Mother Math. 12. 47. 48. 49. 50. It was an excellent priuiledge that the Virgin Mary was the Mother of Christ yet with reuerence be it spoken had shee not as well boren him in her heart by faith liuing in repentance and new obedience as well as shee bare him in her wombe she had neuer beene saued Let a man imagine and thinke of the most excellent gifts that can be named yet none will auaile any vnto saluation without this true faith sincere repentance and new obedience by which only we become doers of Gods will who onely shall bee saued Therefore saith Paul In Christ Iesus nothing auaileth but faith which worketh by loue Gal. 5. 6. Nothing auaileth but the keeping of Gods commandements 1 Cor. 7. 19. Therefore if any man be in Christ hee is a new creature 2 Cor. 5. 17. Vse 1 First this must stirre vp euery one to approoue the foundnesse of sincerity of his faith repentance and obedience vnto God I say the soundnesse and sincerity of these for it is not euery kinde of saith euery kinde of repentance and obedience that will make vs doers of Gods will but onely that which is sound and sincere Sound in the beginning and ground sound in the fruits and nature sound in the continuance Simon Magus belieued and was baptized Acts 8. 13. The diuels belieue and tremble Iam. 2. 19. Iudas repented wisting hee had neuer betrayed Christ and confessed his sinne before God and men Math. 27. 3. 4. Esau sought repentance with teares Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse and their owne and the peoples sinnes Exod. 9. 27. Ahab at the fearefull and heauy message of God humbled himselfe put on sacke-cloath â—ent his cloathes and lay in sacke-cloath 1 King 21. The wicked and the Diuels themselues obey God but against their will But which of all these were doers of Gods will or euer attained to saluation Not one because all was counterfeit in hypocrisie dissimulation with a double heart and though they had and did many good things in themselues good yet not good to them because their heart was not right with God Psal 78. 34. c. What great cause then haue wee to looke vnto our selues that all bee sound seeing both faith repentance and obedience in some sort may be in the very reprobates and closest hypocrites And because this is so maine a point to be learned as being that indeede which putteth life to all grace I will therefore shew in some particulars wherein the soundnesse of the former graces of faith repentance and new obedience consisteth that so euery one may approue vnto himselfe the soundnesse and sincerity of them First they must be all from the heart and from the whole heart This is the ground and roote from whence they must spring otherwise all our faith is but an outward shew yea a lip-saith and a lip-repentance and all our obedience is but onely an outward reformation of life which may bee in an hypocrite and in many a one who shall neuer be saued Thus wee must be sound in faith Tit. 2. 2. and so doe the will of God from the heart Ephes 6. 6. We must belieue with all our heart Acts 8. 37. Thus wee must turne to God with all our hearts and with fasting weeping and mourning and rent our hearts Ioel 2. 12 13. and wee must obey God in all things from the heart Rom. 6. 17. that is wee must beleeue repent and obey vprightly vnfainedly sincerely and seriously and so whatsoeuer wee doe wee must doe it heartily as to the Lord and not vnto men Coloss 3. 23. This is that which God calleth for in euery good dutie My sonne giue mee thy heart Prou. 23. 26. Secondly They must all be liuely powerfull and effectuall Faith must shew it selfe in the fruits of it as in the change of the whole man both in heart and life and causing a man in euery estate to rest contented with the will of God according to that of Esay He that beleeueth shall not make haste Esay 28. 16. that is in all estates hee will stay himselfe vpon the good will and pleasure of God and where there is not a through chaunge of the heart and life and
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
alluring others vnto sinne This is made a note of a wicked man Sinners doe entice c. at large Prou. 1. from 10. to 15. This appeareth notably in the description of the Harlot Prou. 7. through the whole Chapter where wee may see how the Whore in the attyre of an Harlot and subtilty of heart in the twilight in the euening in a blacke and darke night met among the simple ones a Youth voide of vnderstanding So she caught him and kissed him and with an impudent face said vnto him inticing him as there followeth I haue done thus and thus and I haue this and that at home my bed is brauely bedeckt my husband is from home come let vs take our fill of loue till morning let vs solace our selues with loues from the 6. Verse to the 21. Now marke what followes With much faire speech shee caused him to yeeld with the flatterings of her lips she forced him Verse 21. thus by inticing him she prouoked him to sinne And this is a common sinne at this day in all such as delight in Whoorish company and drunken fellowship if they cannot compell them to sinne they will by one meanes or other allure and intise them to sinne It is the brand which Salomon setteth vpon the wicked A violent man entifeth his neighbour and leadeth him into the way that is not good Prou. 16. 29. And this bee said of the first way of hauing fellowship with others in sinne viz. by prouocation Vse Teaching all those that haue bin guilty in any of these waies to repent to bewaile their miserable and wretched estate hereby as being in it selfe accursed of God and to resolue fully to leaue and forsake such vngodly courses lest the wrath of God smoake against such people and there be none to quench it for certainely for such things sake the wrath of God commeth vpon such Againe this must teach all to hate these courses and instead of prouoking to euill to draw on others vnto good according to our seuerall places and callings and charges committed to vs as Magistrates their Subiects Ministers their People Parents their Children Masters their Seruants one neighbour another to labour with them by exhortation by perswasion to intice them to vrge them vnto good duties as Paul saith Let vs hold fast the profession of our faith without wauering and let vs consider one another to prouoke vnto loue and all other good workes Heb. 10. 23. 24. The neglect of this is the cause why sinne doth so much abound and grow so rise Secondly a man may haue fellowship with others in sin by consent as if a man seeth and knoweth another to commit a sinne actually and yet hee himselfe doth not commit it in his owne person yet because hee consenteth to the doing of it hee is guilty and becomes accessary vnto the other in this sin And this is another note of a wicked man who knowing the iudgement of God that they which doe commit such things are worthy of death not onely doe the same but take pleasure and consent with them that doe them Rom. 1. 32. So God reprooueth the wicked When thou sawest a theefe thou consentedst vnto him c. Psal 50. 18. This consenting to finne is nothing else but an approbation or allowing of sinne without either contradicting the sinner or any griefe or sorrow for the sinne Saint Paul complaines of the Corinthians for this and checks them that they were puffed vp and had not rather mourned for the fact of the incestuous man 1 Cor. 5. 1. 2. This consent is either 1. Secret 2. Open. Secret in the heart and mind Open either in word or deed and whosoeuer consenteth but in heart becommeth accessary to the sinne much more when he doth it openly in word or deed or both Thus the Iewes consented vnto the death of Christ saying Let him be crucified Math. 27. 22. 23. So whereas Ioab slew Abner smiting him vnder the fift ribbe that hee died 2 Sam. 3. 27. Yet Abishai Ioabs brother is said also to stay Abner Verse 30. which must be meant in regard of consenting with Ioab concerning his death So Saul was consenting to the death of Steuen partly in word partly in deed in stoning of Steuen And Saul consented vnto his death Acts 8. 1. that is hee did approoue and allow of his death and thus all these had fellowship with workes of darkenesse Vse Take heede then how any doe giue their consent vnto any wickednesse thinking they may very well excuse themselues because they did not personally commit the sinne wee see that the very consent makes guilty As vngodly talke drawes a man into sinne so vngodly silence holds a man in sinne and God complaineth of the wicked that saw the theefe and consented with him Psal 50. Let vs therefore take vp the counsell of Salomon My Sonne if sinners entise Consent thou not c. at large Prou. 1. 10. c. Consent not either with sinners or their sinnes if thou doest remember the iudgement of God and his wrath hangs ouer thy head and thou must looke for eternall death Rom. 1. 32. Our consent must be only in good things and with good men as Paul saith I consent vnto the Law of God that it is good Rom. 7. and if at any time we are ouertaken in any sinne wee must say as Paul That which I doe I allow not Rom. 7. 15. our consent and approbation must be onely of things more excellent Philip. 1. 10. Thirdly a man may bee accessary to other mens sins by giuing euill counsell Thus was Herodias mother accessary to the murthering of Iohn though Herod beheaded him for Herodias being before instructed of her mother said Giue mee here Iohn Baptists head in a charger Math 14. 3. to 11. Thus bad counsell was a meanes of his death Thus was Ionadab accessarie to the incestuous rape of Ammon Ammon indeed lay with his own sister hee personally committed the sinne for he forced her and when hee had committed the fact hee hated her more than before he loued her but all this was by the euill counsaile of that wicked and subtill man Ionadab who counsailed him to faine himselfe sicke and when Dauid his Father should come to see him Ammon should desire of the King that Tamar his sister should dresse him meate that so by that his lust might be fulfilled The King granting his desire Ammon tooke his opportunity forced her and lay with her at large 2 Sam. 13. This giting of bad counsell is when one man perswadeth another vnto sinne and it is a great cause of much euill in the world By this came the fall of our first Parents for Sathan perswaded Eue and Eue her husband Gen. 3. 4. 6. And thus by this bad counsell were the high Priests and Rulers accessary to the crucisying of Christ because they perswaded the people to aske Barrabas a murtherer and a robber Acts 3. 14. Iohn 18. 40. and to destory Iesus
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
is a fault in many Ministers who should bee wise and discreete to know the state of their flocke Prou. 27. 23. and to know that their Congregation is a mixt company some more tractable some more refrectary and so accordingly should by wholesome doctrine raise vp one by the Gospell and beate downe the other by the Law and not to preach altogether damnation alike to all This is a fault also in inferiours as in the Subiect towards the Magistrate in the people to the Minister who are ready vpon euery small occasion to reprooue their superiours to censure them vpon euery report whereas against an Elder wee must receiue no accusation vnder two or three witnesses 1. Tim 5. 29 Let vs therefore take vp the counsell of Saint Iude Of some haue compassion making a difference And others saue with feare pulling them out of the fire Iude vers 22 23. Fifthly We must reprooue Mildely that is with a meeke and quiet spirit which is in the fight of God of great price 1. Pet. 3. 4. we must in reproouing bee free from all reuengefull affections rigour and extremitie Wee must reprooue rebuke wxhort with all long suffering 2. Tim. 4. 2. The seruant of the Lord must bee gentle to all men in meekenesse instructing those that oppose themselues 2. Timoth. 2. 25 26. We must deale in reproofe as a Surgeon with a bone out of ioynt or a sore wound that is tenderly and gently If a man bee ouertaken in a fault yee which are spirituall restore such a one in the spirit of meekenesse Galat. 6. 1. Vse This seuerely reprooueth all such as vse bitter inuectiues railing speeches and extreame seuerity in reproouing others whether Minister or others whereby it comes to passe that for the most part they fall out miscalling one another and falling to cursing and swearing fighting and quarrelling doing more hurt than good This againe condemnes the cruelty of many Parents and Masters in vsing too much seueritie and extremitie in their corrections as many poore children seruants and apprentises both in City and Countrey haue cause to complaine But what saith Salomon A righteous man is mercifull to his beast much more to his child or seruant but the tender mercies of the wicked are cruell Pro. 12. 10. As appeares in such cruell hard-hearted Parents especially stepfathers and mothers and such tyrant-like masters who vse their children and seruants more like dogs than Christians Sixthly We must reproue Seasonably We must obserue a fit time and place wherein to reprooue for it is not fitting at all times or in all places or all companies but the most fit time is to be chosen There is a time for all things if for all things then for reproofe there is a time to euery purpose vnder heauen a time to keepe silence and a time to speake Eccles 3. 1 7. The godly man bringeth foorth his fruit tempore opportuno in due season Psal 1. 3. A word fitly spoken is like apples of gold in pictures of siluer Pro. 25. 11. And a word spoken in season how good is it Pro. 15. 23. A foole vttereth all his mind but a wise man keepeth it in till afterwards Prouerbs 29. verse 11. Thus when we see a man in the heate of his passion of anger we must not take th◠present time to reprooue it his heate but stay till his heate be ouer A brother offended is harder to be wo◠then a strong citie Pro. 18. 19. When a man is drunke it is no fit time to tell him of it in his drunken fit but afterward when he is come to himselfe Abigail reprooued Nabal her husband for his churlish answere to Dauids seruants but she obserued the fittest time For Nabal kept a feast of Sheepe-shearing and his heart was merry and he was very drunken but she told him nothing till morning more or lesse till the morning light when the wine was gone of his head 1. Sam. 25. 36. Vse This reprooueth all such as make no distinction of times place or persons when where or before whom they reprooue their brethren but traduce their brethren to others diuulge their faults in euery place before all companies yea they will obserue their owne time though most vnseasonably when they may speake to their faces publikely to their greatest disgrace as Dauid saith The wicked watcheth the righteous and seeketh occasion to slay him Psal 37. 32. This is against the rule of charity which couereth a multitude of sinnes 1. Pet 4. Seuenthly We must reprooue Louingly to make the partie see that what we doe we doe in loue to his person with hatred to his sinne and all for his good both regarding the reputation of his good name which we ough◠to tender as our owne as also ayming at the eternal good of his soule It is the counsel of the Apostle Let all you things bee done with charitie 1. Cor. 16. 14. if all things ther reproofe It is the rule of Charity Whatsoeuer ye woul◠that men should doe to you 〈◊〉 so doe ye to them for this is the Law and the Prophets Matte 7. 12. But as we would haue others rebuke vs in loue so must wee our brethren and because they are brethren whom we must reprooue we must liue and loue as brethren wee must imitate our Sauiour saying As many as I loue I rebuke and chasten Reu. 3. 19. God correcteth euery sonne whom he loueth as Heb. 12. 6. Thus it must appeare that we doe it both in loue to his person and in loue to God that if we should be asked why we are so forward in reproouing for the loue of God constraineth vs 2 Cor. 5. 14. Vse This makes against those that are supercilious censurers of others vncondemned reproouing rather of malice to his person than of hatred to his sinne hating his person and louing his sinne which is contrary to Gods owne commandement Thou shalt not hate thy brother in thy heart Thou shalt plainely rebuke thy neighbour Leuit. 19. 17. He that is malicious and hatefull is so farre from gaining his brother as that Salomon tels vs Hatred stirreth vp strife Prou. 10. 12. Saint Paul saith All things that are reprooued are made manifest by the light for whatsoeuer doth make manifest is light Ephes 5. 13. But Saint Iohn tels vs againe He that hateth his brother is in darkenesse euen till now hee is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darknesse hath blinded his eyes 1 Ioh. 2. 9. 11. Thus it is as impossible for him that is in darkenesse to reprooue his brother as for darkenesse it selfe to discouer and make manifest things in secret wee must in our reproofes be so louingly affected as we should ayme chiefly at the winning of soules but Saint Iohn telleth vs that whosoeuer hateth his brother is a murtherer 1 Iohn 3. 15. This also makes against those who in stead of loue in seeking their brothers good seeke occasion to
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
shew to the world to blinde the eyes of men they care not what they doe nor how prophanely and lewdly they carry themselues in the sight and presence of the all-seeing God First to walke with God or to walke before God is so to carry our selues as in the sight and presence of God acknowledging his all-seeing eye discerning all our thoughts words and deedes and admitting him to be the iust iudge of them all and of the whole course of our liues or to walke before God is to lead a holy and godly life fearing to offend God in any thing being fully perswaded that wheresoeuer among whosoeuer or whatsoeuer doing that God himselfe stands by vs beholding and obseruing all our actions speeches and thoughts and will iudge them all It is as Saint Luke hath it in the song of Zacharie to serue God without seruile feare in holines righteousnesse before him all the daies of our life Luke 1. 74. 75. Thus did Enoch He walked with God Gen. 5. 24. Thus after him did Abraham The Lord before whom I walke Gen. 24. 40. So did Dauid purposing and resoluing so to doe I will walke before God in the land of the liuing Psal 116. 9. Thus did good King Hezekiah I beseech thee O Lord remember now how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight 2 King 20. 3. And so must all of vs doe that looke to liue with him in glory according to Gods commandement giuen to Abraham and so to vs all Walke before me and be vpright Gen. 17. 1. In all which examples especially that of Hezekiah wee may obserue first this dutie of walking before God secondly the manner of it which is two-fold first in truth secondly with a perfect heart that is an vpright heart thirdly his exercise 〈◊〉 this his walking first doing secondly that which was good thirdly not in the presence of men onely to be seene of them but as approuing his heart vnto God hee did all in his sight Fourthly his accustomed practise through the whole course of his life after conuersion I haue walked and I haue done speaking of the time of his former life not deferring it till death where we may see walking before God and doing of good must goe together Fiftly the clearenesse of his good conscience out of which he appeales to God for this was not any pride or presumptuous conceit that this good King had of himselfe seeking any way to iustifie himselfe before God but it was his peace of conscience which passeth all vnderstanding Hee knew well that I may vse the words of Saint Paul his example that he had liued in all good conscience before God vntill this day Acts 23. 1. and that he had exercised himselfe to haue alwaies a conscience void of offence toward God and toward men Acts 24. 16. His conscience bearing him witnesse in the holy Ghost Rom. 9. 1. Out of this good conscience I say he appealeth to God saying I beseech thee O Lord remember how I walked c. A most notable and worthy patterne of all both high and low to be followed that wee may so walke before God both in life and death This continuall walking before God to consider that wee are alwaies in Gods presence is first a speciall remedie against sinne and a motable meanes to make vs liue in the feare of God This kept Ioseph from vncleanenesse Gen. 39. 9. Iob from impatiency Iob 1. 18. The Mid-wiues from murther Exod. 1. Abraham in obedience Gen. 22. and 25. chapters Dauid in integrity Secondly this is a maine signe that we are friends with God and that he is well pleased with vs. So Enoch by walking with God is reported of to haue pleased God Heb. 11. 5. All our glorious workes without this are nothing He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God Micah 6. 7. 8. The Prophet Amos saith Can two walke together except they be agreed Amos 3. 3. Vnder which interrogatiue is included this negatiue two cannot walke together except they be agreed and if they doe walke together it is a signe they are agreed So those that walke with God are at agreement with him In Christ hee is well pleased with them Mat. 3. 17. and being at agreement with him shall continually haue his loue and fauour extended towards them as hee that is alwaies in the Kings presence cannot but be highly in his fauour who dare wrong him Yea what shall be done to the man whom the King will honour whom hee delighteth to honour Thus and thus shall it be done to the man whom the King will honour Esth 6. 6. 9. 11. If this be so among those who are in fauour with earthly Kings then what honour shall they haue that are alwaies in Gods presence and daily tread his Courts A thousand times blessed are they for God himselfe will honour those that honour him 1 Sam. 2. 30. Hee is with those that are with him 2 Chron. 15. 2. and if God be with them who can be against them Rom. 8. 31. Yea hee is with them in trouble he will deliuer them and honour them with long life hee will satisfie them and shew them his saluation Psal 14. 15. 16. Thus as they haue walked with God here in the kingdome of grace they shall for euer liue with him in glory which is meant Reuel 3. 4. They shall walke with Christ in white for they are worthy not as the Church of Rome gather for the worthinesse of their workes but of their persons accepted of God as righteous in Christ his righteousnesse being imputed to them and made theirs The second kinde of walking is towards men first Publique secondly Priuate Publique walking concernes first the members of the Church and all beleeuers secondly those which are out of the Church Towards the first we must walke in loue peace humility meekenesse c. Walke in loue as Christ hath loued vs Ephes 5. 1. Walke with all lowlinesse and meekenesse with long-suffering forbearing one another in loue endeauouring to keepe the vnity of the spirit in the bond of peace Ephes 4. 1. 2. 3. And this is loue that wee walke after his commandements This is the commandement that as yee haue heard from the beginning yee should walke in it Iohn 2. epist verse 6. Wee must walke and liue so giuing no iust cause of scandall offence but shewing a good example to all men in all things We are children of the light we must therefore walke as children of the light Ephes 5. 8. Letting our light of an holy example so shine before others that they may see our good workes and glorifie God Math. 5. 16. Towards the latter wee must walke wisely honestly no-offensiuely taking great heed to our waies and hauing a speciall care
of our carriage that in nothing wee giue any iust cause either of exception or of offence to the wicked and vnbelieuers Walke wisely towards those which are without redeeming the time Colos 4. 5. Study to be quiet c. that yee may walke honestly toward them which are without 1 Thes 4. 11 12. Walke towards them but not with them To walke with them is to walke as they to liue and doe as they To walke towards them is meant to walke and liue amongst them and as occasion serues to haue any dealing with them in all our carriage amongst them wee must doe all things to the glory of God and good of others Wee must liue so amongst them that wee may be blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom shine yee as lights in the world Phil. 2. 15. Priuate walking concernes either our selues or others as our Children Seruants and families In regard of our selues wee must walke in vprightnesse and singlenesse of heart approuing our hearts to God endeauouring that wee may be accepted of God 2 Cor. 5. 9. with the Philippians not in presence of others onely but much more in their absence to obey God Philip. 2. 12. exercising our selues to haue alwaies a conscience void of offence toward God and man Acts 24. that when wee are falsly accused slandered or reproached our conscience may excuse not accuse vs so that we can truely say I suffer vniustly my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. Thus in priuate to giue our selues to prayer to reading to searching of the Scriptures with them of Berea diligently and daily Acts 17. 11. to often meditating in Gods word and of his workes and in a serious consideration and calling to minde of our wayes purposing and resoluing for time to come to amend things amisse daily renewing our vowes and performing them and whatsoeuer wee doe to doe it heartily as to the Lord who seeth our hearts Secondly in regard of those in our families our Wiues Children and Seruants to shew all good example to follow our particular callings diligently and causing all vnder our charge to doe the like to instruct our families in points of religion and to bringvp our Children in instruction and information of the Lord Ephes 6. 4. that we can truely say I and my house doe serue the Lord Ioshua 24. 15. wee must reprooue sinne in our Children and Seuants and not suffer them to sinne to make a discreet choise of our Seruants making much of all those that feare the Lord Psal 15. to cast out of our houses the wicked and vngodly the lyar slaunderer swearer idle theefe adulterer fornicators and the like not enduring them to carry in our sight Excellent is the example of Dauid worthy of all men in this priuate walke to bee followed and let vs marke it I will saith Dauid behaue my selfe wisely in a perfect way I will walke within my house with a perfect heart I will set no wicked thing before mine eyes I hate the workes of them that turne aside it shall not cleaue to mee A froward heart shall depart from mee I will not know a wicked person who so priuily flaundereth his neighbour him will I cut off him that hath an high looke and a proud heart will I not suffer Mine eyes shall be vpon the faithfull in the land that they may dwell with me He that walketh in a perfect way hee shall serue mee Hee that worketh deceit shall not dwell within my house He that telleth lyes shall not tarry in my sight Psal 101. 2. 3. 4. 5. 6. 7. Let all Gouernours Parents and Masters of families walke thus as Dauid did not follow him in his adultery or making Vriah drunke or murther which is a common practise of a number but as Paul saith Follow him as hee followes Christ 1. Cor. 11. 1. Let vs walke by this rule prescribed in this Psalme as Paul saith Let vs walke by the same rule let vs minde the same thing And marke them which walke so as you haue vs for an example Philip. 3. 16 17. This is that well ordered walke which beseemeth all Christians which puts a maine difference between the children of God and the wicked whose whole course of life is out of order neither walking with God For they are without God in the world Ephes 2. 12. nor yet walking in any good course or duty amongst men These Paul speakes of Many walke of whom I haue told you c. whose end is destruction whose God is their belly and whose glory is their shame who mend earthly things Philip. â— 18 19. These walke disorderly from whom wee are commanded in the Name of our Lord Iesus Christ to withdraw our selues 2. Thessal 3. 6 11. These the Apostle Iude speaks of denouncing a woe against them Woe vnto them for they haue walked in the way of Cain Iude 11. Lastly note briefly that walking vprightly before God and inoffensiuely before men must alwayes goe together and that walking implies continuance in well-doing and holding out in Gods wayes vnto the ende for hee that continueth vnto the end shall be saued Matth. 24. 13. And in due time wee shall reape if wee faint not Gal. 6. 9. Therefore euer follow that which is good both among your selues and to all men 1. Thes 5. 15. The second point concernes the wayes wherein we must walke In which I obserue 1. what these wayes are 2. why called Gods wayes They walke in his wayes The wayes of God are set downe in Scripture to bee of two sorts 1. Such as properly concerne himselfe and which he himselfe walketh 2. Such as concerne vs and in which we may and ought to walke The first are two-fold Secret Reuealed The secret or more The wayes of God are two-fold hidden wayes of God are the wayes of his Iudgements Counsels Wisedome Knowledge secret will his minde in the Creation disposition gouernement of all things Hae viae magis adorandae quam cognoscendae that is These wayes of God are rather to bee adored of all than knowne of any These are not the wayes here meant neither doe they being secret and abstruse belong vnto vs For Secret things belong to God Reuealed things to vs Deut. 29. 29. For there is such a bottomlesse depth of Gods secret wayes as it is impossible for any mortall man to know them Of these S. Paul speaketh O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his wayes past finding out For who hath knowen the minde of the Lord or who hath beene his counseller Rom. 11. 23. and Esa 40. 14. The Reuealed or more manifest wayes of God are such as hee hath reuealed in his Word contained in the bookes of Moses and in the writings of the Prophets and Apostles And these reuealed things belong to vs and wee must
better it may be omitted for the present Now if any think themselues too good or too great to be reproued and so will not yeeld their neckes to this yoke let them remember Gods iudgement vpon King Vzziah who resisting Gods ordinance in the ministery of the Prophet reproouing him was striken with a leprosie to his death 2. Chron. 26. And thus much of the threefold Steppe of the Christian mans Walke AN ADDITION of certaine places of holy Scripture setting forth the true Manner of this Christian Walke both Exhorting and Dehorting Exhortations THis Manner I finde in holy Scripture propounded to vs by the Apostles two wayes Generally Specially Generally It must bee according to the tenour of Gods Word First such as the Word teacheth Secondly such as beseemeth graceth and adorneth the Word Thirdly onely such as being the onely life Onely let your conuersation bee as becommeth the Gospoll of Christ Philip. 1. 27. What it teacheth the Apostle sheweth For the grace of God meaning the doctrine of the Gospell teacheth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world Tit. 2. 11 12. Godly in regard of God Righteously in regard of others Soberly in regard of our selues Specially This manner is propounded diuersly First We must walke Circumspectly that is warily exactly strictly with great carefulnes and watchfulnesse taking great heed to our wayes and looking narrowly to our cariage See that ye walke circumspectly not as fooles but as wise that is not in ignorance but indued with sauing knowledge redeeming the time that is vsing a double and treble diligence for time to come for that we haue spent formerly so idlely and vainely because the dayes are euill that is full of euill men Ephes 5. 15 16. And the more euill the times are the more circumspect must we be Secondly We must walke Vprightly that is voyd of all hypocrisie before God and guile and dissimulation among men simply sincerely in singlenesse of heart fearing God Walke before mee saith God to Abraham and be vpright Gen. 17. Who shall goe to heauen He that walketh vprightly Psal 15. 2. Qui vadit planè vadit sanè Hee that walketh vprightly walketh surely Pro. 10. 9. He that walketh vprightly shall be saued Pro. 28. 18. Better is the poore that walketh in his vprightnesse then he that is peruerse in his wayes though he be rich Pro. 28. 6. The iust man walketh in his integrity his children are blessed after him Pro. 20. 7. Thirdly We must walke Innocently that is without offence not that we can so liue as neuer sinne or neuer offend for that is impossible for there is no righteous man that doth good and sinneth not Eccles 7. 20. But we must so walke as that we giue no iust occasion of offence or scandall vnto any whereby they may iustly blame vs this is to walke inoffensiuely Thus Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse Luke 1. 6. God hath chosen vs before the foundation of the world that we should bee holy and blamelesse before him Ephes 1. 4. Fourthly We must walke Honestly There is a twofold honesty Ciuill Religious Ciuill honesty is necessary but will not serue the turne to bring vs to saluation as many will pleade I liue in an honest calling taking paines in that calling I giue euery man his due I doe no man harme I wrong no man I defraud no man I keepe the Church c. All this is commendable but thus Caine might haue pleaded and many a wicked man Religious honesty is that which is ioyned with godlinesse when a man hath a good and honest heart hauing care to keepe faith and a good conscience purposing and resoluing to liue in no one sinne whatsoeuer but to please God in all his commandements continually as on the contrary that is a dishonest and wicked heart which resolueth to cherish any one sinne whatsoeuer Let vs therefore walke honestly as in the day not in rioting and drunkennesse not in chambring and wantonnesse not in strife and enuying Rom. 13. 13. Hauing our conuersation honest among the Gentiles c. 1. Pet. 2. 12. For the time past of our life may suffice vs to haue wrought the will of the Gentiles when wee walked in lasciuiousnesse lusts excesse of wine c. 1. Pet. 4. 3. Wee must pray for Kings and all in authority that we may leade a quiet and peaceable life in all godlinesse and honestly 1 Tim. 2. 2. where we see godlinesse and honesty ioyned together as inseparable Fifthly wee must walke chastly abstaining from fleshly lusts auoiding vncleanenesse abstaining from fornication and knowing how to possesse our bodies in sanctification and honour not in the lusts of concupiscence as the Gentiles which know not God 1 Thessalonians 4. 3. 4. 5. and that wee may keepe our selues chaste wee must alwaies haue the feare of God before our eyes as Ioseph did Gen. 39. for by the feare of God men depart from euill Prou. 16. 6. Wiues must haue chast conuersations coupled with feare c. 1 Pet. 3. 1. 2. Sixthly wee must walke wisely not in the wisedome of the world which is enmity against God There is a wisedome which is earthly sensuall diuellish But the wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Iam. 3. 15. 16. Who is a wise man among you and endued with knowledge let him shew out of a good conuersation his workes with meekenesse of wisedome Iam. 3. 13. walke wisely towards those which are without that is not onely towards beleeuers but towards such as are not yet come to the faith and the true knowledge of Christ Colos 4. 5. and for an helpe hereunto let vs walke with the best who are the godly wise For he that walketh with the wise shall be wise Prou. 13. 20. Seauenthly we must walke louingly in loue to God and man our whole conuersation must be in loue Walke in loue as Christ hath loued vs in conformity not equality Ephes 5. 2. I beseech thee Lady not as though I wrote a new commandement vnto thee but that which we had from the beginning that we should loue one another And this is loue that wee walke after Gods commandements This is the commandement that as yee haue heard from the beginning yee should walke in it 2 Epist Iohn 5. 6. Eightly wee must walke fruitfully Our life must bee full of good workes of piety mercy and charity Wee must therefore learne to maintaine good workes that wee be not vnfruitfull Tit. 3. 14. Paul prayeth for the Colossians that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God Colos 1. 9. 10. For we are Gods workeman-ship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in