such a moderation of our affections and passions there is no true faith Thus wee must bring forth the fruits of repentance being changed in our minds laying aside the purpose of sinning resoluing by Gods grace to sinne no more and being heartily sory for offending so good a God and so for obedience to endeauour in the vse of all good meanes to performe it from all the powers and parts both of soule and body and where this is in trueth there will follow a change in the will thoughts and affections and all the actions of our life For they that are Christs haue crucified the flesh with the affections and lusts Galat. 5. 24. Thirdly They must all be entire and totall not partiall Thus wee must beleeue all that the Prophets haue spoken Luk. 24. 25. Repentance must bee of all sinne or else of none wee must not haue a dispensation for any one sinne and obedience must bee totall to the whole will of God in yeelding cheerefull obedience to euery commandement without partialitie For he that breaketh one Commandement is guilty of all Iam. 2. 10. Therefore Christ saith Yee are my friends if ye doe not some things but whatsoeuer I commaund you Iohn 15. 14. And as Paul saith This is our proofe whether wee be obedient in all things 2. Cor. 2. 9. Fourthly All must bee voluntary with a cheerefull and willing minde nothing violent will last long Thus Gods children are described to bee voluntaries Thy people O Lord shall come willingly at the time of assembly Psal 110. 3. Dauid gaue Salomon this counsell to serue GOD namely in the whole course of his seruice and in all the parts of his worship whereof Faith Repentance and New Obedience are chiefe with a willing minde 1. Chron. 28. 9. Thus did Dauid himselfe delight to doe Gods will Psalm 40. 8. and it was our Sauiours meate and drinke to doe his Fathers will Iohn 4. 34. Thus doe the Angels in heauen who are described to haue wings to shew their speede alacrity willingnes and cheerefulnesse in doing Gods will and wee must bee like them Some beleeue but it is onely for a time and in time of temptation fall away such a faith was neuer willingly so neuer sound Some repâ—â—t oâ— rather seeme to repent and to leaue sinne when sinne leaues them when in regard of opportunity or feare or age or some such like respect they cannot commit sinne yet they regard sinne in heart This is no sound repentance and so for obedience many performe a constrained obedience as the deuils wicked Church-Papists and the like and so no sound obedience and thus though grace bee imperfect and full of many infirmities as no grace can be perfect in this life yet if there bee in vs a willing minde it is accepted according to that a man hath 2. Cor. 8. 12. Thus with the Corinthians We must beleeue repent and obey and not onely beginne to doe but to be forward and to haue a readinesse as to will so to performe 2. Corinth 8. verses 10. 11. Fiftly All the former graces that they may be sound must bee accompanied with a good conscience without this all our Faith Repentance and Obedience are but counterfeit Thus wee must indeuour alwayes to haue a conscience void of offence toward God and men Acts 24. 16. that wee may truly say with Paul I haue liued in all good conscience before God vntill this day Acts 23. 1. Thus Saint Peter saith Wee must haue a good conscience 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to liue in any one sinne whatsoeuer but is resolued to please GOD in all the wayes of his Commaundements and that continually and it doth excuse not accuse On the contrary the bad conscience is when a man resolueth to cherish or purposeth to liue in any one sinne whatsoeuer Thus Paul counselleth to keepe faith and a good conscience from which good conscience some haue erred and as concerning faith for it was but a temporary and counterseit faith haue made shipwracke 1. Tim. 1. 19. Wee must hold the mystery of the faith in a pure conscience 1. Tim. 3. 9. Thus the end of the Commandement is loue out of a pure heart and a good conscience and faith vnfained c. 1. Tim. 1. 5. 6. in which place it is plain that a pure heart a good conscience and a sound faith are three inseparable companions neither is it possible one to bee without the other so for Repentance and Obedience yea the whole seruice of God must bee with a good conscience as Paul saith My God whom I serue from my forefathers with pure conscience 2. Timoth. 1. 3. Wee must haue a good conscience in all things Hebr. 13. 18. that wee may say in all these how I beleeue repent and obey my conscience beares mee witnesse Rom. 9. 1. Lastly All must be sound in Continuance It is no sound grace to beleeue for a time and in time of temptation to fall away It is not to seeme to repent to hang down the head like a bulrush for a day and to looke heauily and to doe some good things by fits and afterward to returne to the former vomit of our sinnes but wee must be faithful vnto the death Reu. 2. 10. by liuing continually to our liues end in Faith Repentance and new Obedience Wee must bee stedfast in the faith 1. Pet. 5. 9. Wee must stand fast in the faith 1. Cor. 16 13. Wee must continue in the faith grounded and setled c Coloss 1. 23. So for Repentance it must bee daily renewed increased and continued for this cause our Sauiour Christ so often vrgeth the duty of repentance vpon the Churches in the Reuelation Chapt. 2. and 3. signifying the continuance and daily renewing of it though they had repented before and great reason it should bee thus because so long as wee liue wee sinne daily For there is not a iust man that doth good and sinneth not Eccles 7. 20. therefore wee must repent daily so for Obedience we must with the Philippians alwayes obey and still worke out our saluation with feare and trembling Philipp 2. 12. passing the whole time of our soiourning here in feare 1. Pet. 1. 17. and finishing our sanctification in the feare of God 2. Cor. 7. 1. And herein let this bee well obserued that where any grace is begun if it bee in truth it is constant if it fades away it was neuer true Therefore this was Pauls perswasion Being confident of this very thing that God who hath begun a good worke in vs will performe or finish it vntill the day of Iesus Christ Philipp 1. 6. Thus haue I shewed plainly wherein the soundnesse of these graces consist and that I may vse Pauls words this is sound doctrine Tit. 1. 9. both to exhort and conuince the gainesayers Thus haue I spoken that which becomes sound doctrine Tit. 2. 1. where wee are exhorted to bee
and the saluation of our brethren like to bee hindred wee must for a time lay aside meeknesse and bee inflamed with Zeale that wee may say with Dauid The zeale of thine house hath euen consumed vs. Psalm 69. 9. Wee are redeemed to bee a peculiar people zealous of good workes Titus 2. 14. This zeale is the feruency of the spirit arising partly of loue partly of anger Of loue causing vs eagerly and earnestly to maintaine Gods worship both in our selues and others Of anger moouing vs to griefe and anger when wee see God dishonoured It is of that nature that it cannot beare with them which are euill which was the commendation of the Church of Ephesus Reuel 2. 2. And Saint Paul saith It is a good thing to bee zealously affected alwayes in a good thing Galat. 4. 18. Vse 1 First This reprooues all those who are too remisse in this dutie either not reproouing at all or if they doe it is coldly sparingly negligently or else being neither hot nor cold but luke-warme Innumerable are the sinnes committed daily but where is the man that zealously reprooues it the party offending seldome or neuer heares of it But cursed be hee that doth Gods worke negligently Ier. 48. 10. True zeale will haue his vent Iob 32. 18 19. Secondly This condemnes the preposterous zeale in a number which is a bad zeale proceeding neither from faith repentance nor knowledge as the zeale of Iehu 2. King 10. 16. to 29. 31. so a number are so precise as a man must doe nothing not so much as laugh but they are ready to finde fault they know not for what euen condemning them to the pit of hell for trifles I might instance in many particulars wherein these curious rash bold-hardy fooles shew their preposterous zeale a man must feed their humour and doe nothing but as they do and be of the same hew as they are of say as they say doe as they doe or else we are worse then naught according to their censure but they being so absurd and ridiculous I forbeare yea I am ashamed almost to name them This onely I say to all such They straine at a gnat and swallow a camwell Matth. 23. 24. They turne aside to vaine iangling for want of true loue a pure heart a good conscience and faith vnfained desiring to be teachers but vnderstanding neither what they say nor whereof they affirme 1. Tim. 1. 5 6 7. They zealously affect you but not well c. Gal. 4. 17. And I will beare them record they haue a zeale but not according to knowledge Rom. 10. verse 2. Eleuenthly We must reprooue Profitably that is so as it may be best for Gods glory and the good of our brethren it must be for to winne and gaine them Matth. 18. It must be to bring them to repentance and to winne them to the faith wee must alwayes propound this end in our reproofes for the end of reproofe is to bring men to repentance and then reproofe ceaseth We must not seeke our owne profit but the profit of many that they may bee saued 1. Cor. 10. 33. Rebuke them sharpely that they may be sound in the faith Tit. 1. 13. We must reprooue with doctrine 2. Tim. 4. 2. Now all Scripture is giuen by inspiration from God and is profitable for reproofe correction c. 2. Tim. 3. 16. And forasmuch as we are zealous of spirituall gifts of which I spake before we must seeke that we may excell to the edifying of the Church 1. Cor. 14. 12. We must speake with vnderstanding that we may teach others Vers 19. Let all things be done to edifying Vers 26. if all things then reproofe Vse This reprooues diuers sorts of people which I will onely name 1. Those that reprooue others in that nature as they bring them to desperation 2. Parents and Masters who prouoke vnto wrath and so to discouragement as Saul to Ionathan 1. Sam. 33. 34. Againe this condemnes all such as are in place of Magistracie I say not all but those that abuse this censure Ecclesiasticall for their owne gaine excommunicating for euery trifle whereas this beeing a maine part of spirituall Iurisdiction ought to bee vsed with great conscience reuerence care and consideration Lastly we must reprooue Impartially that is without partiallity or respect of persons either for feare fauour affection or any other sinister respect This partality is a great hinderance to effectuall reproofe and respecting of persons either makes vs altogether neglect it or to doe it by halfes whereas wee must doe it faithfully in the feare of God and with a perfect heart 2. Chron. â—9 9. which place ought to bee obserued of Magistrates in place of authority especially when they sit in the seate of iustice Wee may bee said to bee partiall either in regard of our selues or others In regard of our selues when wee can be content to reprooue some sinnes in our selues but not other the smaller but not the greater and herein many are iniqui Iudices partiall Iudges who will not lay the greater matters to their charge lest they should coÌ„demne themselues but wee must know for a truth that God will admit no dispensation for any one sinne bee it great or small In regard of others when wee so regard mens persons as we will reprooue some but dare not others some sinnes in them and not others which proceedes many times from this that wee are guilty of the same sinnes our selues But Saint Iames saith Haue not the faith of our Lord Iesus Christ with respect of persons which if yee doe are ye not partiall Iam. 2. 1 2 3 4. I confesse there must bee a due respect had vnto men according to their place and calling as our equals must be reprooued by friendly admonition Superiours as Magistrates and Ministers with submisse exhortation Those that offend of infirmity with gentle and affectionate perswasions not alwayes to vse cutting and searing but mollifying ointments and mundifying waters Those that are more refractary to do with sharpe reprehension and Inferiours as occasion shall serue to vse due correction But so to regard any mans person as either not to reprooue at all or to doe it partially is flat against the word This ought Ministers especially to looke into Cry aloud and spare not Esa 58. 1. we must not feare the faces of any nor winke at sinne in any This partiall reproofe was in Eli to his sonnes honouring his sonnes more than God And thus much for the Manner of reproofe Quest But it may bee asked Is this kind of reproofe alwaies necessary Answ Except in these cases First if wee are ignorant of the fault either hauing no certaine knowledge or at least a credible information Secondly if wee see our reproofe will doe hurt or no good Thirdly if the party to bee reprooued repents Fourthly if he doth promise speedily to amend Fiftly if it may better by others be done Sixtly if another time will serue
hee will still honour you 1 Sam. 2. 30. If aduersity comes be humble if prosperitie bee thankefull if death it selfe be patient I would not haue you timidi nor tumidi neither ouermuch timerous as doubting of Gods fauour despairing of his loue or distrusting his prouidence nor too presumptuous relying on your owne meanes trusting to your owne merits and so to sacrifice to your owne nets Habak 1. 16. for the first remember He that keepeth Israel shal neither slumber nor sleepe Psal 121. 4. for the latter know it is Gods blessing which maketh rich Pro. 10 22. He giueth and he taketh away Iob 1. 21. If riches increase set not your harts vpon them Let not the wise man glory in his wisedome nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that he vnderstands and knowes God who exercises louing kindenesse iudgement and righteousnesse in the earth Ier. 9. 23. 24. For though you may bee domini titulares onely Lords in name yet God is dominus tutelaris a God of power a rocke of defence your refuge Castle and deliuerer But first seeke the Kingdome of God and his right ousnes as the principall and all other things as appurtenancâ—â— shall bee cast vpon you Math. 6. 33. Seeke it first primò et maximè first of all and most of all first in order first in degree Delight your selues in the Lord and he shal giue you your hearts desire Commit your way vnto the Lord trust in him and hee shall bring it to passe Psal 37. 4. 5. And I beseech you lay to heart Saint Pauls charge Charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs richly all things to enioy That they doe good that they bee rich in good workes ready to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 1 Tim. 6. 17. 18. 19. Now crauing pardon for my boldnesse I commend you to GOD and to the word of his grace which is able to build you vp and to giue you an inheritance among all them which are sanctified Acts 20. 32. and these my labours to your Patronage against al preiudicate opinion calumnies or supercilious censures of any ouer-curious or too enuious humbly beseeching Almighty God to giue you and al yours all happinesse i. Externall in your bodies Internall in your soules Eternall both in body and soule for Iesus Christ sake To whom for all his benefits both temporall and spirituall receiued and promised positiue and priuatiue be all thankes and praise Amen Your Honours and Worships in the Lord to bee commanded Nathanael Cole THE PREFACE to the WORKE OR An ocular SERMON fitting the Subiect being an exposition vpon PSAL. 119. 3. IT is a most regardable and remarkable saying and worthy all obseruation which the Prophet Dauid recordeth in the Psalm speaking of all those who are blessed both here and for euer hereafter They doe no iniquitie they walke in Gods waies Psal 119. 3. In which place are set downe two infallible notes of all Gods children putting a maine difference betweene them and all the wicked impes of Sathan First Gods Children doe no iniquity Which words must not simply and properly bee vnderstood for all men haue sinned and doe sinne both before and after conuersion If I Iohn and my fellow Apostles say we haue not sinned we make God a lyar 1 Ioh. 1. 10. For all haue sinned Rom. 3. 23. Againe after conuersion If we say wee haue no sinne wee deceiue our selues and the truth is not in vs. 1 Iohn 1. 8. For all our righteousnesse are as filthy ragges Esay 64. 6. For there is not a iust man vpon earth that doth good and sinneth not Eccles 7. 20. It is not so meant then that Gods children neuer sinne neither as the Papists hold that originall sinne is so abolished by Baptisme that in the partie baptized there remaines nothing which God may hate But the meaning of the words is this They doe no iniquity that is they commit not sinne so as to liue in a customarie practise of any one sinne though they may faile in words and doe amisse in deedes yet the tenour and course of their liues shall be according to Gods commandements They lye not in their sinnes sinne raignes not in them they giue not themselues ouer vnto sinne to become slaues and seruants vnto sinne They sinne not against conscience and knowledge of set purpose they sinne not willingly wilfully and wittingly with full consent and swinge of will Neither can they so sin for being regenerated the Spirit of God keeps them from so sinning Thus are the like places to be vnderstood Whosoeuer abideth in Christ sinneth not 1 Ioh. 3. 6. Whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and he cannot sinne because he is borne of God verse 9. This is a speciall marke to discerne the childe of God and to distinguish him from the wicked for the wicked sinneth wilfully customarily lying and trading in his sinne without any sound repentance or true remorse of conscience sporting and delighting in sinne going on in sinne and wickednesse Psal 68. hating to be reformed Psal 50. he giueth ouer himselfe to siane to obey it in the lusts thereof Rom. 6. In a word as Paul saith The wicked being past feeling giue themselues ouer to lasciuiousnesse to worke all vncleanenesse with greedinesse Ephes 4. 19. and not onely commit wicked and vngodly deedes but commit them vngodlily in an vngodly manner as Iude Epist Verse 15. that is they doe their workes from an vnrepentant heart and with a minde deuoted and addicted to vngodlinesse with a purpose to sinne afore-hand taking pleasure in sinne and running on in the same course without repentance Herein stands the sound triall of a mans selfe indeede whether he be in the state of grace or not namely if hee can say truely in the testimony of a good conscience he doth no iniquity so as I haue shewed First he purposeth it not before-hand but it is both beside and against his purpose Secondly he hath a resisting and strife against it and is not wholly swallowed vp in the pleasure of it Thirdly if hee doth fall through weakenesse and his owne corruption yet he lieth not in it but recouers himselfe againe by renewed repentance And this is the first marke of Dauids blessed man in the Text and worthily are they set in the first place being a maine preparatiue to this walke for first a man must cease to doe euill and then doe good first cease to doe iniquitie then to walke in Gods waies Secondly the godly walke in Gods waies First obserue their action they walke that is they frame and leade their liues according to those waies which God in his holy word
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
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
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
heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled vnpoluted honest chast temperate c. All which should teach vs to haue a care as well of the body as the soule that both be regenerate and sanctified For Christ hath bought both body and soule therefore we must glorifie him in both because they are both his Coâ— 6. 19. 20. And hence I conclude that in vaine doe they boast of the Renouation or Regeneration of the heart and minde whose bodies doe abound with most abhominable wickednesses as drunkennesse surfeiting adultery fornication vncleanenesse filthy lusts swearing cursing lying slandering backe-biting murther theft and the like Marke this well Thirdly consider the Author of this grace that is God the Father Sonne and holy Ghost it is with our Re-creation or Regeneration as in our Creation both from the whole Trinity Opera Trinitatis ad extra sunt communia i. e. The workes of the Trinity from without or externall workes are common to the whole Trinity Thus Regeneration is called a creation Ephes 2. 10. and the Regenerate man is called a new creature Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine no humane worke from heauen not from earth As the Creation is from the Father by the Sonne in the holy Ghost so by way of excellency Regeneration is to be attributed to God the Father and we are regenerate in Christ Ephes 2. 10. by the holy Ghost Iohn 3. 5. Therefore Paul cals it the new man which is created after God Ephes 4. Yet so as God requires meanes on our part for the continuing and consummating of the same Therefore Paul bids vs bee renewed in the spirit of your minde From all which I gather three Conclusions 1. That the Sonne and holy Ghost regenerating are true and very God against Ariaus 2. That all our saluation is freely of God and his worke not in our power or strength against Pelagians 3. that wee must earnestly begge it of God Psal 51. 10. Fourthly consider wherin Regeneration consisteth the patterne of it and the parts of it 1. It consisteth in two things the one is the the deposition or putting off the old man the other is the induition or putting on the new man both are two-fold first the putting off the old man of sinne and the putting on of the righteousnesse of Christ this is begun in this life and perfected after death of this Saint Paul speaketh Ephes 4. 22. 23. 24. That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and that yee put on that new man c. Secondly the putting off the old man of mortality and the assuming or putting on immortality and that glorinous resurrection to life eternall This wee are with patience to hope and waite for of which Saint Paul speaketh at large in 1 Cor. 15. The body is sowne corruptible c. And as we haue borne the image of the earthy so shall wee beare the image of the heauenly But in the Doctrine of Regeneration the former is properly meant 2 The patterne of this grace that is Christ his righteousnesse and holinesse this is the very idea of our spirituall and celestiall natiuity in him it was most absolute and perfect but in vs in this life most imperfect Thus as Christ died and rose againe for vs so wee should die vnto sinne and rise againe to newnesse of life Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure 1 Iohn 3. 3. as in quality and conformity but not as in equality There is a corruption of nature the one which is sinne the other is the punishment of sinne The punishment of sinne Christ had as infirmity of the flesh imbecillity of nature and death this hee put off by his death and put on the new viz. glory of immortality in his resurrection but we must put off both corruption of nature Wee must alwaies haue our eyes bent vpon Christ and labour to faction here in this world life is either lost or kept or saued If then there be no place of repentance after this life then none for regeneration for what is repentance but the change and renouation of the minde To this purpose saith Christ Worke while it is day the night commeth when no man can worke Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate namely in this life of water and the holy Ghost hee cannot enter into the Kingdome of heauen All which must teach vs first to looke about vs while we haue time for that counsell to put off the old man and put on the new is not giuen to the dead but liuing this life is the onely time for this doctrine not after death secondly it condemnes the Papisticall fable of Purgatorie fire wherein they say the soules of the dead shall bee purged in another world wheras the bloud of Christ is the onely purgation for sinne 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church c. Ephes 5. 25 26. Sixtly Consider the Meanes by which Regeneration is wrought They are either Outward or Inward Outward as 1. the Word 2. The Sacraments 3. Ministers of the Word Thus saith Christ Now are ye cleane through the Word Iohn 15. 3. So for the Sacraments especially Baptisme Christ doth sanctifie and cleanse his Church with the washing of water by the Word Ephes 5. 26. not outward Baptisme but inward saueth yet outward must be vsed as a Sacrament and signe of the inward Baptisme saueth vs not the putting away of the filthinesse of the flesh but the answere of a good conscience toward God 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration According to his mercie God saued vs by the washing of regeneration Titus 3. 5. The Ministers of the Word also are Meanes as Paul saith I haue begotten you in Christ 1. Corint 4. 15. that is Ministerially The Inward Meanes are two 1. The Spirit on Gods part 2. Faith on our part The nearest cause of Regeneration is the power and efficacie of the Spirit diffused into our hearts Hee saued vs by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. So wee reade of Faith God purifieth our hearts by Faith Act. 15. 9. Seuenthly Consider the end of Regeneration The end is either Principall or Subordinate The chiefe end is that such as are regenerate may reigne with Christ in heauen without which none shall For the fearefull vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake that burneth with fire and brimstone which is the second death Reuel 21. 8. And there shall in no wise enter into the holy Citie any thing that defileth neither whatsoeuer worketh abomination or maketh a lie vers 27.
in these or but in any one of these hath small cause or none at all to boast of his profession yea further bee it so that the world seeth not these in him yet his life may bee most wicked by liuing in secret sinnes which who so doth cannot bee said to leade his life according to his profession Aboue all things therefore looke wee to our liues both toward God and men in publique and secret The grace in the heart will appeare in the actions of the life and where a good life is not the heart cannot bee good and againe in stead of walking and liuing in grace such lewd liuers walke in sinne because they liue in sinne Coloss 3. 7. Lastly From the persons here exhorted wee must bee admonished to take heede of a common sinne of this age namely decay of grace wheras a growth should appeare by our liues wee grow worse and worse many were better and had more knowledge zeale loue ioy deuotion and the like many yeeres agoe than now which is a fearefull case The Lord had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely much hath God against a great number in these dayes where iniquitie abounds and the loue of many waxeth cold Mat. 24. 12. Wee are lights our light must shine before others Matt. 5. 16. But it is a great signe of a great blemish in vs and that light is going out when the graces of God decay in vs This is one maine cause why Paul stirreth vp the Ephesians already conuerted to walke thus and thus namely to put them in minde to keepe and preserue the former graces committed vnto them and not to suffer them to decay In a word this exhortation to walke as children of light condemneth the customary walking in darkenesse darkenes I say of ignorance blindnesse errrour and of grosse sinnes going on still in wickednesse and not knowing what they doe because darkenesse hath blinded their eyes 1. Iohn 2. Hauing their vnderstanding darkened through their ignorance because of blindnesse of their heart Ephes 4. 18. Therefore as Paul saith The night is farre spent the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Rom. 13. 12. Doct. 4 If this bee a property of a childe of light one that is regenerated to walke proouing what is pleasing to God then To liue in a course displeasing to God is a manifest signe of an vnregenerate man and one that is yet in darkenesse This Saint Paul confirmeth setting it as a brand vpon the wicked They please not God and are contrary vnto all men 1. Thess 2. 15. Vse This teacheth As to put a difference betweene the wicked and the godly the children of darkenesse and children of light So to take heede and beware of all sinne whatsoeuer whereby we doe displease God and not to harbour any one sinne in vs For it is sinne which displeaseth God as Dauid saith Thou art not a God that hast pleasure in wickednesse neither shall euill dwell with thee thou hatest all workers of iniquitie Psalm 5. 4 5. for such as displease God shall haue the displeasure of God both in soule and body here and hereafter And thus much be said of the third point concerning the persons to whom Paul speaketh viz. Children of light walke proouing what is acceptable or well-pleasing to the Lord. The fourth and last point in this first Steppe is the continuance of it as the words haue relation to the word Walke in 8. Verse Walke proouing what is acceptable to the Lord By walking as I haue shewed at large in the beginning is meant liuing a speech borrowed from trauellers signifying to liue or to hold on a course of life to leade our liues thus and thus either in the generall duties of Christianity or in some particular calling Thus this word Walke is taken either in good sence or bad In good sence as 2 Cor. 5. 7. We walke by saith is all one with Gal. 3. 11. The iust shall liue by faith In a bad sence as the Colossians are said to walke in sinnes that is to liue in sinne In which yee also walked sometime when yee liued in them Colos 3. 7. Many are the places to prooue this truth Gal. 5. 16. Walke in the spirit that is Order your liues according to the direction motion of Gods spirit So Gal. 5. 25. If wee liue in the spirit let vs walke in the spirit where liuing and walking are ioyned together shewing that the spirit is not an idle spirit in any but it will manifest it selfe in a well-ordered conuersation Againe that which Paul calleth Walking after the flesh Rom. 8. 1. hee calleth liuing after the flesh verse 13. This being more then plaine sundry Doctrines are hence to be gathered Doctr. 1 First That being conuerted the whole course of our liues must be a study and endeauour to search know approue and practise the will of God proouing what is pleasing to the Lord for so the word Walke includes the whole life of man especially after conuersion agreeable to that of Zachary We must serue God in righteousnesse and holinesse before him all the dayes of our liues Luke 1. 74. 75. Thus did Dauid Hee turned not aside from any thing that God commanded him all the daies of his life c. 1 King 5. 15. This was the accustomed practise of good King Hezekâ—ah that made him appeale to God with a cleare conscience saying I haue walked before thee O Lord in truth and with a perfect heart and I haue done that which is good in thy sight 2 King 20. 3. not speaking in the present tense or future tense but in time past saying I haue liued thus and thus through the whole course of my life to this time of my death And thus did Zacharias and Elizabeth Luke 1. All which must bee vnderstood of their vpright endeauour and purpose of heart so to liue and not of perfection of life Vse 1 Here then is a true Rule whereby to try our Conuersion Art thou conuerted then thou hast a full purpose of heart not to sinne but all thy studie endeauour ioy and delight will be in the whole man in all thy thoughts words workes to doe onely that which may please God Art thou conuerted Art thou freed from sin and become seruant to God Then thou hast thy fruit vnto holinesse and the end euerlasting life Rom. 6. 22. But on the contrary if thy life be wicked and conuersation disordered boast not of thy conuersion yea though thou liuest but in one sinne and purpose so to doe thou mayst bee dead in sinne but not dead to sinne For a conuerted sinner dead to sinne cannot liue any longer therin Rom. 6. 2. Hee can neither indure sinne in himselfe nor others Vse 2 Must our whole life bee such as may please God This then condemnes
Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nâ— communionem habeatis or ne communicetis id est Doe not communicate doe not partake or be not accessary-vnto haue not the least commerce communion societie or fellowship with the wicked workes and sinfull actions which we shall see to be in wicked men but shun them auoid them and all the occasions of them and take heede of the company of wicked and vngodly men for beeing infected with their euill workes according to that 1. Timoth. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est neither bee partaker of other mens sinnes It is an argument drawen from their estate wherein they are from that which once they were their vocation and calling out of darkenesse into this marueilous light 1. Peter 2. 9. requires this that being once darkenesse now made light in the Lord they must know it was to this end that they should haue fellowship with the light and not with workes of darkenesse For it is neither suitable to their new condition nor meet for them nor yet beseeming God in whom they are made light that they should bee occupied in the workes of darkenesse or haue the least fellowship with them Nay it is impossible it should bee so for what communion hath light with darknesse 2. Corint 6. 14. as if hee should say There neither is nor can bee any communion betweene them As yee will then approoue your selues to walke as children of light see to it that you doe not in any case communicate with nor bee partakers of other mens sinnes Bee not any way accessary to them haue not the least fellowship with them yea haue nothing at all to doe with them And this for the meaning of the word Doctr. 1 Hence I gather that whosoeuer is conuersant with the wicked and is companion of vnholy and vngodly persons cannot walke vprightly and vncorruptly A man cannot touch pitch but hee shall be defiled He that walketh among thornes must needes be pricked and Salomon telleth vs Thornes and snares are in the house of the wicked Prou. 22. 5. Can a man take fire in his bosome and his cloathes not be burnt Can one goe vpon hot coales and his feete not be burnt Prou. 6. 27. 28. A companion of fooles shall be destroyed Pro. 13. 20. A man cannot possibly company with such but hee shall be corrupted So many vices so many infections yea the wicked man doth neuer rest till he hath wrought some mischiefe Frowardnesse is in his heart he deuiseth mischiefe continually he soweth discord Prou. 6. 14. Wicked men sleepe not except they haue done mischiefe their sleepe is taken away vnlesse they cause some to fall Prou. 4. 16. Nay it is a signe of a bad man to keepe company with wicked men for like will to like and therefore Salomon saith A naughty person a wicked man walketh with a froward man Prou. 6. 12. And all this tends to confirme this doctrine according to the meaning of the Apostle hee that hath fellowship with such and doth familiarly conuerse with them cannot be innocent neither can they walke as children of the light Desire not therefore to be with euill men Prou. 24 1. Vse 1 Teaching all Christians to take heede and beware of bad company as being the bane of the land and the poison of the soule Do est thou know a man to be a whoremaster a drunkard an adulterer sornicatour vncleane person couetous idolater swearer balsphemer lyar slauderer theefe murtherer and the like Know that for thâ—se things sake the wrath of God commeth vpon the children of disobedience Be ye not therefore partakers with them Ephes 5. 3 4 5 6 7. The Apostle reckâ—ns vp diuers sinnes which shal be in the last daies and perillous times Men shall be louers of themselues couetous proud boasters blasphemers disobedient to parents vnthankefull vnholy without naturall affection truce-breakers false accusers incontinent fierce despisers of those that are good traytours heady high-minded lonâ—rs of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof and then concludes From such turne away 2 Tim. 3. 1 2. 3 4 5. It is Salomons counsell My sonne walke not thou in the way with wicked men refraine thy foote from their path Prou. 1. 15. Enter not into the path of the wicked and goe not in the way of euill men auoid it passe by it turne from it and passe away Prou. 4. 14. 15. Keepe not company with drunkards Be not amongst wine-bibbers amongst riotons caters of flesh Prou. 23. 20. Knowing this and laying it to heart that thou neither doest nor canst liue vnreprooueable and inoffensiue neither before God nor men so long as thou art a companion of such If thou beesâ— a wise man thou wilt foresee this euill Prou. 22. 3. Doct. 2 Whereas the Apostle saith Haue no fellowship c. Hence I obserue That sinning by communion is no lesse displeasing to God and disagreeable to his will then sinnes of commission for the Apostle exhorting to vpright walking to know and doe Gods will doth not so much disswade from committing of sinne as communicating with sinne herein teaching vs that it is not sufficient to absteine from the committing of personall sinnes actually in our selues but to auoid the least society or fellowship in being accessary to the sins of others for hee is as guilty that communicateth with sinne as he that commits the sinne Saint Iohn would not haue vs to haue the least commerce with false teachers which oppose the doctrine of the Gospell concerning Christ Receiue not such an one into your house neither bid him God speede for he that biddeth him God-speede is partaker of all his euill deedes Iohn 2. epist 10. 11. They are worthy of death not onely who doe commit wickednesse but who haue pleasure in them that doe it Rom. 1. 32. Vse This Doctrine meetes with all those that please themselues in a vaine conceit like the Pharisees thinking all is well with them because they are not as other men are They thanke God they are not noted as guilty of any heinous crime they are no common drunkards no adulterers no theeues no murtherers no vsurers and the like they are none of those that commit such capitall crimes they would bee sorry to be accounted such vile ones True all this is good and commendable in it selfe but examine thy conscience and thou shalt finde that thou hast beene too often faulty and that most fouly that thou hast beene accessary-to and communicated-with the sinnes of others How often hast thou seene thy neighbour drunke and knowne it others to haue committed â—dultery fornication vncleannesse others to be common swearers lyars back-biters slanderers others to be common stealers and the like and yet hast neuer opened thy mouth to reprooue them to tell them of it when thou mightst and ought to admonish them to perswade them to aduise them to bring them to good In this case thou art
set watchmen vpon thy walles O Ierusalem which shall neuer hold their peace day nor night Yee that make mention of the Lord keepe not silence Esay 62. 6. But I onely name this as hauing occasion to speake more largely of it afterward Secondly This fellowship and communion with sinnes of others after the sin is committed is by smoothing vp men in their sinnes backing them and incouraging them in their sinnes and this is done first by defending and iustifying them in their sinne Secondly by extenuating their sinne and making it lesse than it is Thirdly by excusing their sinne All these wayes are common whereby men communicate with the sinnes of others For what sinne so vile and odious but hath some backe friend to maintaine it what person so vile but hath some patron to defend him yea what wickednes or villanie can a man now a-dayes commit but hee shall haue some or other to countenance it either to iustifie the partie that doth it soothing him and applauding him in his villanie making him beleeue there is no such danger in it as men account of it or else they will make them beleeue that the sinne is not so great as Ministers teach it is or else they will make it no sinne at all This is the common sinne of this age and the occasion of many sinnes and foule impieties in the world to soothe vp others in their sinnes and wickednesse Thus the deuill soothed vp our first parents making them beleeue that they should not die though they eate of the forbidden fruit Gen. 3. It was the prophanenesse of the wicked prophets whom God neuer sent They say still vnto them that despise God The Lord hath said yee shall haue peace and they say vnto euery one that walketh after the imagination of his owne heart No euill shall come vpon you Ierem. 23. 17. Thus is drunkennesse maintained vnder the terme of good fellowship fornication is but a veniall sinne they say and a tricke of youth couetousnes is but good husbandrie to prouide for him and his diuers weights and false ballance are counted but lawfull gaine no conscience made of swearing it 's a matter of nothing and the like Whereas the Apostle telleth vs plainely that for these things sake the wrath of God commeth vpon the children of disobedience Ephes 5. 6. But this the wicked beleeue not and therefore they make but a mocke of it and sooth vp themselues and others in these and the like sinnes mocking and scoffing with those wicked ones saying Where is the promise of his comming 2. Pet. 3. 4. Therefore they make a couenant with hell and death perswading themselues that the ouerflowing scourge shall neuer come neere them Esay 28. 15. This is to flatter our selues and others in sinne Vse Take heede then how any doe soothe vp any in their wicked courses or iustifie any in their wicked courses or iustifie any in their wickednes for it maketh a man not only accessary to their sinnes as hath been shewed but also accursed Hee that iustifieth the wicked and hee that condemneth the iust euen they both are abomination to the Lord. Prou. 17. 15. Hee that saith vnto the wicked Thou art righteous him shall the people curse nations shall abhorre him Prou. 24. 24. The Lord himselfe will not iustifie a wicked man Exod. 23. 7. Woe then to him that iustifieth the wicked c. Esay 5. 22 23. Woe vnto them that call euill good and good euil that put darkenesse for light and light for darkenesse that put bitter for sweete and sweete for bitter Esay 5. 20. Thirdly Men are accessary to other mens sinnes after the sinne committed by Conniuence winking at sinne either by seeing and not seeing or else by seeing and not correcting Thus was Eli accessary vnto his sonnes wickednesse The sonnes of Eli were the sonnes of Belial all for the belly for so when Eli thought Hannah had been drunken when she prayed to the Lord she answered him Count not thine handmayd for a daughter of Belial 1. Sam. 1. 13 14 25 16. The sonnes of Eli knew not the Lord They abused the sacrifice and offering which God commaunded in his habitation The sinne of the yong men was very great before the Lord for men abhorred the offering of the Lord They lay with the women assembled at the doore of the tabernacle of the congregation These were their sins But how did old Eli behaue himselfe when he heard of it Hee said vnto them why doe yee such things for I heare of your euill dealings by all this people Nay my sonnes for it is no good report that I heare yee make the Lords people to transgresse 1. Sam. 2. at large But was not this well done in Eli thus to reprooue his sonnes Indeed the wordes were good in themselues but his reproofe was weake cold and partiall hee honoured his sonnes aboue God 1. Sam. 2. 29. God threatned him and his sonnes in the verses following And hee iudged the house of Eli for euer for the iniquity which hee knew because his sonnes made themselues vile and hee restrained them not 1. Sam. 3. 13. Here was the sinne of Conniuence he saw and knew their sinnes but did not correct them he did not frowne on them he did not curbe them and vse his fatherly authority to reclaime them and to restraine them from their wickednesse but in a weake partiall and silly manner said Nay my sonnes it is no good report I heare c. Wherefore according to the word of the Lord It came to passe that his two sons Hophni Phinehas were slaine and old Eli their father fell downe from a seat backward and his necke brake and hee died 1. Sam. 4. 11 18. Vse O let this fearefull example admonish and forewarne all men to take heede how they doe winke at others faults to beare with them either for feare fauour or affection though they bee neuer so deare vnto vs Let parents in particular take speciall notice of this not to honour their children aboue God which they doe when as they doe not restraine their children from wickednes when it lieth in their power to doe it and they may and ought to doe it yea they despise God if they doe not So saith God 1 Sam. 2. 30. They that honor me speaking of Eli and his house I will honor and they that despise mee shall bee lightly esteemed It is a common saying Winke at small faults and Salomon saith It is the glory of a man to passe by an offence True it may bee sometime among men in regard of some small wrongs and personall offences betweene man and man but no sinne against God must bee winked at or bee dispensed with though neuer so small for as by Conniuence we are accessary so wee procure iudgement Fourthly By praysing and Commending those that sinne This is a common sinne and as it makes men accessary so it is a great meanes to maintaine and vphold men in sinne
his life 1. King 20. 42. Thus Ministers are accessary to the peoples sinnes either by not giuing them warning or not reprouing them of sinne or shewing a bad example and liuing a wicked life by which they doe more hurt than good by doctrine And thus are all Superiours accessary to the sinnes of Inferiours as Parents to their Children Masters to their Seruants some of those waies formerly named But thus much be said of the fourth Sermon THE FIFTH SERMON being the Second vpon these WORDS Text. Haue no fellowship with vnfruitfull workes of darkenesse Ephes 5. 11. HItherto out of these words I haue spoken only of the Dehortation it selfe in these words Haue no fellowship c. Now I am to handle the reasons of the Dehortation shewing why we must not communicate with the sinnes of others The reasons are two first because all sinnes are workes of darkenesse secondly because they are vnfruitfull But before I come to the particular handling of these Reasons sundrie questions or doubts are to be resolued and answered both for the more clearing of the Text and the better finishing of the Dehortation as followeth Quest 1 Whether wee may keepe company or haue any society with wicked and obstinate sinners or at all communicate and haue fellowship with their persons though not their sinnes Answ All company-keeping society and fellowship with wicked men themselues is not simply and absolutely forbidden but onely the priuate and speciall familiaritie with them and so must all places of Scripture forbidding fellowship with them be vnderstood of priuate and familiar conuersing I say it is not simply forbidden first because there is no such absolute precept against it extant in holy Scripture secondly Paul saith as leauing it free 1 Cor. 10. 27. If any man that belieues not bid you to a feast and you be disposed to goe whatsoeuer is set before you eate asking no question for conscience sake thirdly if we would shun the company and society of all wicked men then wee must goe out of this world 1 Cor. 5. 10. Againe If any brother hath a wife that belieueth not and shee be pleased to dwell with him let him not put her away And the woman which hath an husband that belieueth not if hee be pleased to dwell with her let her not leaue him 1 Cor. 7. 12. 13. Lot conuersed with the wicked Sodomites Christ with Publicans and sinners Therefore all society of wicked men themselues is not simply and absolutely forbidden but priuate and familiar fellowship 1 Corinth 5. 9. 10. 11. marke the place Quest 2 But may we any way keep company with them which wee know to be darkenesse and notoriously wicked Answ In foure cases we may not at all First if wee be infected by them and communicate with their workes Euill societies corrupt good manners 1 Cor. 15. and God forbad the Israelites to marry with the Gentiles or to haue any familiar commerce with them lest they should bee infected by them Secondly if the wicked by our keeping them company and seeing vs not to shunne them should be confirmed and more hardened in their sinnes Christ commandeth vs in this case that rather obstinate sinners should bee vnto vs as Heathen and Publicans Math. 18. 17. that is account him as an heretique or excommunicate or one not belonging to the Church Thirdly if the weake in faith are by our keeping them company offended We must not abuse our Christian libertie in the smallest things whereby our weake brother may be offended Take heed 1 Cor. 8. 9. 10. 11. lest by any meanes this libertie of yours become a stumbling blocke to them that are weake for if any man see thee which hast knowledge sit at meate in the idols Temple shall not the conscience of him which is weake be imboldened to eate those things which are offered to Idols c. much more then will a weake brother be offended to see vs conuerse with wicked men familiarly Fourthly if by our company keeping the Gospell be euill spoken of and the name of God blasphemed wee must altogether abstaine Paul saith All things must be done to Gods glory 1 Cor. 10. 31. But through such the name of God is blasphemed Rom. 2. 24. Quest 3 How farre forth may wee keepe company with wicked men or haue commerce with them or wee may not Answ Wicked men are to bee considered as first members of some Common-wealth and so we may conuerse with them in bargaining buying and selling c. Secondly as members of some ciuill society as City c. and thus we are to maintaine outward peace with them and shew outward courtesie vnto them so farre forth as it may stand with faith and a good conscience and with the honour of God and the good of Gods Church So must we vnderstand Rom. 12. 18. Tit. 3. 2. 3. Thirdly consider them as dwellers in the Church and members of some particular Church by toleration and so wee may liue with them and not separate from the Church neither from the Word nor Sacraments Christ liued with them and communicated in their Sacraments and seruice of the Temple though many of them were notorious both for life and doctrine yet wee must bee grieued with Lot at their abhominations and haue no priuate and speciall familiaritie with them for this is a meanes to countenance them and incourage them in their sinnes Quest 4 But may wee not in some case haue priuate and familiar fellowship with such Answ Yes in two respects first if the law of nature requires it secondly or meere and true necessitie First if wee are bound by the law of nature as Parents and Children Husband and Wife Master and Seruant in this case wee may and ought to liue and dwell with them though they are euill as if he should be excommunicate the wife must performe the dutie of a wife the childe the dutie of a childe c. for such diuine ordinances abolish not but establish ciuill societies But if any of these being euill should goe about to draw vs away from Christ and to seduce vs then Parents Wife and Children are to be forsaken rather then Christ who saith Hee that loueth Father or Mother more than mee is not worthy of mee and hee that loueth Sonne or Daughter more then mee is not worthy of mee Math. 10. 37. Secondly if we are tied by meere necessitie as if hee that is wicked cannot liue without thee nor thou without him as suppose thy father or brother c. Iacob when hee could not conueniently liue else-where came with his Children into Egypt and liued among the Idolatrous people for necessitie but hee communicated not with the impieties of the Egyptians neither must we be drawne hereby to communicate with the workes of wicked men yea we should rather famish and starue and suffer any kinde of death than to deny Christ and communicate with vngodly workes Christ saith He that loueth his life more thaâ— mee is not worthy
of mee and he that hateth not his owne life cannot bee my Disciple Luke 14. 26. In a word when wee haue an intent and desire to reclaime the wicked from their wickednesse to be a meanes of their conuersion to winne them and draw them to God by godly conference or to performe the duties of ciuill societie and if after once or twice admonition they will not be reformed then reiect them Tit. 3. 10. Thus all these waies we may conuerse with men themselues but onely so long as it stands with a good conscience Christ not forsaken for this is an euerlasting precept that wee must loue Christ aboue all and not communicate with workes of darkenesse Concerning the persons Quest 5 of the wicked wherein wee may and may not haue fellowship with them wee haue heard Now concerning their workes Whether then is it lawfull for any Christian that is a beleeuer to haue fellowship with any worke of darknesse Answ No in no case the Text doth absolutely forbid it not onely communion with vnfruitfull workes but much more with pernitious and hurtfull workes it is neither beseeming a Christian who is light nor God himselfe in whom hee is made light nay it cannot be that a béleeuing Christian should communicate with such workes for what fellowship hath light with darkenesse 1 Cor. 6. wee cannot bee partakers of the Lords Table and the Table of Diuels 1 Cor. 10. 21. Be not partaker of other mens sinnes 1 Tim. 5. 22. Now the workes of the wicked are either such as are properly their owne which in themselues are simply euil and voide of all respect of good as drunkennesse whooredome adultery idolatrie and the like and with these we must in no case communicate haue nothing to doe with them Againe there are some workes which God worketh in them as to build Hospitals to sustaine the poore to bring vp children to fight against the common enemy and such like ciuill and politicall workes and with these workes wee may communicate as they are good workes in them whatsoeuer therfore is not of God that is which is not allowed by the word of God we must not communicate with it for it is of men not of God it is of darkenesse not of light it is not of faith because it wants the word and therefore it is sinne But what need I to wade further in this assertion seeing the Text is so plaine Haue no fellowship with vnfruitfull workes of darkenesse Obiect 1 But Naaman went into the house of Rimmon an idolatrous place and said The Lord pardon mee in this thing that when my Master goeth into the house of Rimmon to worship there and be leaneth on my hand and I bow my selfe there in the house of Rimmon when I bowe downe my selfe in the house of Rimmon the Lord pardon thy seruant in this thing And the Prophet said vnto him Goe in peace 2 King 5. 18. 19. Therefore it seemes the Prophet graunted him leaue to worship in the idolatrous Temple and so to haue fellowship with idolatrie 〈◊〉 worke of darkenesse Answ This bowing of Naaman in the house of Rimmon was not religious by way of adoration of the Idoll as some haue thought and condemned it as a sinne in Naaman and say that Naaman knew it to be a sinne and therefore craued pardon if he did bow Neither did the Propher graunt him leaue to bow◠there but onely by that forme of speech promised to pray to God to defend him that he should not fall and if he◠did fall to forgiue him as some others affirme But the best answere is this that this bowing of Naaman was officious ciuill and politicall and necessarie and so no sinne but Naaman thinking through ignorance it to be a sinne the Prophet bids him be of good cheare it was no sinne so he bowed not to the Idoll but onely for dutie sake to support the King who leaned on him The King went in to worship there but Naaman is not said to worship there but onely bowed himselfe to support the King which hee might without sinne Obiect Some say that the Propher Daniel did worship Nebuchadnezzars image and therfore was not cast into the furnace but say they it is not recorded as a sinne in Daniel c. Answ It is not mentioned in the whole Historie that Daniel did worship is neither doe we read that euer he was enioyned to worship it neither was it offered vnto him to be worshipped if it were happily they obserued not his behauiour towards it if they did obserue him yet happily hee was not accused because hee was in great fauour with the King if he were accused yet the King for the great loue he bare vnto him would not punish him But how doth all this prooue that he did worship the Image They doe great wrong to this holy Prophet for shame Masters make better arguments Obiect But Paul with foure others tooke on him a vow and after the manner of the Iewes purified himselfe with them c. but he did that which he condemned and disalowed onely for peace sake Therefore say some wee for peace sake and charity may bee present at idolatrous places c. though things in themselues not lawfull Acts 21. Answ Some haue condemned openly this fact of Paul of which opinion sometimes Zanchius confesseth himselfe to haue beene but afterward being better aduised he saith that answere is contrary to Acts 24. where Paul makes mention of this fact as well done It is therefore to be obserued that legall ceremonies for that time were things indifferent which might bee kept or not kept so long as they were not vrged as necessarie to saluation but if they were vrged as necessary to saluation then they were not lawfull as Paul circumcised Timothie but hee would not circumcise Titus because the Iewes thought he could not be saued without it and therfore it was lawfull for Paul to take on him a vow and to purifie himselfe in the Temple when for concord sake he did nothing but what was as then lawfull being indifferent This makes nothing for Papists or others that thinke they may be present at idolatrous seruice Masses which are both idolatrous and impious things of their owne inuention and none of Christs institution as they falsly affirme Obiect But say some though wee are present at such places and in regard of externall presence and the body may seeme to adore their Idols yet wee detest them in our hearts and minde Answ This is a friuolous excuse and but an idle euasion for Idolatrie is forbidden not onely in the minde but the whole man and we must glorifie God both in body and soule 1 Cor. 6. 20. and God commends those that neuer bowed their knees to Baal And the Prophet saith We must lift vp our hearts with our hands to God in the heauens Lam. 3. 41. both to God neither to Idols Obiect But what say you to the example of Paul who to the
purpose Because saith God you haue set at naught all my Commaundements and would none of my reproofe I also will laugh at your calamitie I will mocke when your feare commeth when your feare commeth as desolation and your destruction commeth as a whirle-wind when distresse and anguish commeth vpon you Then shall they call vpon me but I will not answere they shall seeke mee early but they shall not finde mee for that they hated knowledge and did not chuse the feare of the Lord They would none of my counsell they despised all my reproofe Pro. 1. 25 26 27 28 29 30. Fiftly To hate reproofe is a property and signe of a notorious wicked man and of such an one as sitteth downe in the seate of the scornefull Who refuseth to heare the voyce of the charmer charme hee neuer so wisely Psal 58. 5. A scorner heareth not reproofe Prou. 13. 1. Our Sauiour Christ put this difference betweene the godly and the wicked For euery one that doth euill hateth the light neither commeth to the light left his deedes should bee reprooued But hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Iohn 3. 20 21. A scorner will hate him that reprooueth him Prou. 9. 8. In a word Those that hate reproofe pull vpon themselues swift damnation and endlesse destruction Thus saith God to the wicked Thou hatest instruction and castest my words behinde thee c. But I will reprooue thee and set them in order before thee Psalm â—0 16 to 21. Thus when they shall say peace and safety promising to themselues most security Then shall sudden destruction come vpon them as trauaile vpon a woman with childe and they shall not escape 1. Thes 5. 3. according to that remarkable saying of Salomon He that beeing often reprooued hardeneth his necke shall suddenly bee destroyed and that without remedie Prou. 29. 1. Secondly whereas the Obser â— word translated Reprooue signifieth in the originall to Conuince Hence further I obserue what is the right order and direct course in the dutie of reproouing namely intending the good of the partie to conuince him in his conscience of his fault making it manifest that it is a sinne in him and so to proceede to reprooue rebuke admonish and checke him and if occasion serue to giue due correction that the partie so conuicted may bee brought to a sight of his sin and to amendment It is therefore a preposterous and rash course suddenly to reprooue bluntly without conuincing the conscience of the offender Wee must follow the example of God himselfe in this viz. So to reprooue the partie as to set in order before his eyes the things that hee hath done Psalm 50. 21. If all prophesie and there come in one that beleeueth not or one vnlearned hee is conuinced of all hee is iudged of all and thus are the secrets of his heart made manifest and so falling downe on his face hee will worship God and report that GOD is in you of a trueth 1. Corinth 14. 24 25. Without this conuincing our reproofes wil be in vaine the party reprooued will bee more hardened and grow more desperate and so wee shall doe more hurt than good besides wee shall bee counted false accusers and busi-bodies in other mens matters And thus of the duty Reprooue The Second point in the matter is concerning the persons who must reprooue It is a duety which indeed concernes all men all ought to doe it all should doe it though indeede all cannot None are excepted none exempted for that rule is indefinite and concernes all Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Here is a commaundement generall Indeed none ought to reproue either with scandall to himselfe or others or with hurt and hinderance to the party reprooued because euery one should bee cleare at least of open crimes yet such are not simply freed from the performance of this duty But more properly and in a more speciall manner this dutie belongs to those that are regenerate by the Spirit of God and truly conuerted who are come out of their natural estate and become spirituall who being once darkenesse are now made light in the Lord walking as children of the light as appeareth from the â— verse Yee were once darkenesse but now are light in the Lord walke as children of light proouing what is pleasing to the Lord And haue no fellowship with vnfruitfull workes of darkenesse but rather reprooue them They are called children of light who beeing come out of the darknesse of their sinnes ignorance and errour are renewed in the spirit of their mind beeing endued with the true knowledge of God hauing their vnderstanding enlightned their iudgements informed their heart and liues reformed their wills rectified their affections sanctified and the whole man conformed to the will of God As on the contrary They are said to bee children of darkenesse who walke in the vanity of their mind hauing the vnderstanding darkened beeing altenated from the life of God through the ignorance that is in them because of their hardnesse of their heart who beeing past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse Ephes 4. 17 18 19. vnto these latter this dutie doth not so properly belong Therefore Saint Paul directly pointeth at the parties who must reprooue viz. children of light expressing himselfe plâ—inely else-where Brethren if any man bee suddenly ouertaken in any offence yee which are spirituall restore such a one in the spirit of meekenesse Galath 6. 1. and in this place Paul speakes not so much of reproofe by word as by deed by the light of an holy life which wicked men cannot performe Vse 1 This deepely condemneth all those that haue no care of their brethren and therefore though they sinne openly and commonly yet neuer reprooue them as thinking it a dutie not belonging to their charge and nothing concernes them These are right of Caine his disposition Am I my brothers keeper Gen. 4. 9. therefore let them sinke or swimme what is that to vs let them looke to it whom it concernes for my part I will not meddle in it This I say is the common sinne of these times most seuerely to be censured for by this meanes hee which may saue a soule and will not which often times may bee done by this Christian reproofe doth in effect in what him lieth kill and destory his brothers soule which indeed often-times perisheth for want of brotherly correction reproofe Many haue a care of the good of the bodies of others and they are bound in conscience so to doe much more care then ought they to haue of the good of their soules being farre more precious than the bodie And looke how farre a man excels a beast so farre should wee regard the good of our brethren more
of the other by deede Secondly Wee must reprooue sinnes by deede that is by the light of â—n holy life and good example for many times when words faile good examples auâ—ile Precepta decent Exempla trakunt Precepts teach Examples draw on others That this kinde of reproofe is heere meant appeareth by these reasons First we must vse reproofe by word towards a brother that trespasseth If thy brother trespasse rebuke him Luke 17. 3. But heere the Apostle speakes of infidels who are darkenesse and their workes workes of darkenesse Secondly The Apostle directs his speach to all Christians who must reprooue But it is not the part of euery one to reprooue other mens sinnes by words but it is their dutie to doe it by contrarie manners by an holy conuersation of life and by declining from all communion with sinne and sinners Thirdly the Metaphor of light here confirmes this Light discouers and makes all things manifest not by words but by light so children of light by light of an holy example must reprooue the workes of darkenesse Fourthly the Apostle exhorteth here to reprooue not men who are darkenesse but their sinnes the workes of darkenesse Men that sinne may bâ—e rebuked by words but their sinnes and workes of darkenesse by an holy life Fiftly the Apostle layeth downe two great reasons in the 12. Verse why we should rather reprooue sinnes by light of holy life than by words 1. because they are done in secret if they are done in secret how can wee reprooue things vnknowne by words 2. it is a shame to name them and to speake of those things which are done of them in secret how then can wee with honesty by words reprooue them which words are spoken emphatically for if it be a shame to speake of them how much more shame to commit them Vse 1 This being so it must stirre vp euery one to study and endeauour after piety and godlinesse to leade an holy life in all godlinesse and honesty To let our light of an holy example so shine before others that they may see our good workes and glorifie our Father which is in heauen Matth. 5. 16. Wee must haue our conuersation honest among the Gentiles that whereas they speake against vs as euill doers they may by our good workes which they shall behold glorifie God 1 Pet. 2. 12. Thus by the light of piety and good workes by a holy conuersation of life and good example wicked men will be reprooued and conuinced in their consciences that those things which they doe are not good whereas by the word of mouth yea by the word of God they will bee no whit mooued according to the saying of Saint Paul If all prophecie and there come in one that is an vnbeleeuer or one vnlearned hee is conuinced of all hee is iudged of all And thus are the secrets of his heart made manifest and so falling downe on his face hee will worship God and report that God is in you of a truth 1 Cor. 14. 24. 25. Thus by this meanes sinners are not offended but more profitably reprooued so are brought to a knowledge of themselues and being brought to a knowledge of themselues and their sins grow to a mislike of themselues and of their sinnes and so are brought to repentance and saluation And for this purpose that saying of Saint Peter is remarkeable and regardable yee Wiues be in subiection to your own Husbands that of any obey not the word they may without the word be wonne by the conuersation of the Wiues while they behold your chast conuersation coupled with feare 1 Pet. 3. 1. 2. Vse 2 This reprooueth and seuerely condemneth all those that liue a wicked lewde prophane and dissolute life giuing all euill example who are so farre from reproouing sinne as they dishonour God offend the weake scandalize the Church harden the wicked and confirme them in their wickednesse wound their owne and their brothers conscience causing others to fall and goe astray and in what them lye destroy their soules Euill words corrupt good manners 1 Cor. 15. much more euill workes And thus much of the manner of reproofe in Generall Specially the manner of reproouing of Sinne consisteth in these particulars It must be 1. orderly 2. certainely 3. plainely 4. discreetly 5. mildely 6. seasonably 7. louingly 8. patiently 9. considerately 10. zealously 11. profitably 12. impartially First wee must reprooue orderly Wee must first begin with our selues to reprooue sinne in our selues our Children Seruants and kindred then in strangers This order to beginne with our selues is very necessary for it is a shame to reprooue that in others with which wee are tainted our selues wee are vnworthy reproouers neither can wee in loue to them or hatred to their sinne or zeale to Gods glory reprooue others for that which we hate to reforme in our selues If we doe reprooue others and be as deepe in fault our selues it may well bee said vnto vs Physitian heale thy selfe Luke 4. 23. For wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things And thinkest thou O man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1. 3. And why beholdest thou the moate that is in thy brothers eye but considerest not the beame that is thine owne eye Or how wilt thou say to thy brother Let me pull the moate out of thine eye and behold a beame is in thine owne eye Thou hypocrite first cast out the beame out of thine own eye and then shalt thou see clearely to cast out the moate out of thy brothers eye Math. 7. 3. 4. 5. This is that holy order to bee obserued besides the conuincing the offender in his conscience of his fault before hee proceed to reprooue It is the counsell of the Apostle Let all things bee done decently and in order 1 Cor. 14. 40. if all things then Reproofe Vse This condemneth the common practise of the most who are alwaies prying into the liues of others obseruing them so as to vpbraid them and cast their faults in their teeth and altogether neglect their owne faults which are as great or greater These are a curious people to looke into other mens liues but a sloathfull people to looke into their owne They are quicke-sighted and Eagle-eyed in spying faults in others but as blinde as Moules to see their owne They can spie the least moate in their brothers eye but cannot discerne the great beames in their owne They are like vnto an eye which seeth all things but cannot see it selfe Thus they straine at a Gnat and swallow a Camell Matth. 23. 24. But let vs marke what Dauid saith Let the righteous smite mee it shall bee a kindenesse and let him reprooue mee it shall be an excellent oyle which shall not breake my head Psal 141. 5. Loe hee saith not here let the prophane Iewd wicked liuer who is tainted with the
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