according to the Apostles counsell Let vs haue grace whereby wee may serue God acceptably with reuerence and godly feare For our God is a consuming fire Heb. 12. 28. 29. proouing if God at any time will giue vs repentance to the acknowledging of the truth c. 2 Tim. 2. 25. 26. and as the Text here hath it proouing what is pleasing to the Lord. And thus much be said of the obiect it selfe what we must prooue or approoue viz. what is pleasing or acceptable to the Lord. Now for the better performance of this three-fold dutie enjoyned in the Text obserue two things 1. The Lets to bee remoued 2. The Meanes and Helpes to be vsed The Lets which doe hinder vs from proouing what is pleasing to the Lord are these First a liuing and continuing in our naturall estate vnregenerate and vnconuerted for there is such an impotency in vs by nature that wee neither doe neither can prooue know or discerne what is pleasing or displeasing to the Lord nay tell a naturall man of this dutie and he accounts it but foolishnes and foppery too much nicenesse and precisenesse and so makes but a mocke of it The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them for they are spiritually discerned 1 Cor. 2. 14. Secondly Ignorance is a maine Let to this dutie Thus through ignorance the Gentiles had their vnderstanding darkened and were strangers from the life of God and committed sinne with all greedinesse whereby they wholly displeased the Lord Ephes 4. 18. 19. Ignorance I meane both meere and simple carelesse wilfull and affected both of God his word and will reuealed Thirdly a maine Let to this dutie is Hardnesse of heart this is a cause of the former Thus the Gentiles had their vnderstanding darkened through their ignorance because of the blindenesse or hardnesse of their heart Ephes 4. 18. Thus the more meanes God vsed for the good of Pharaoh had he had the grace to haue made vse of them the more hee hardened his heart as we reade at large Exod God gaue Iesabell a space to repent but shee repented not Reuel 2. 21. it was her hardnesse of heart that hindred her so Rom. 2. 5. and ler. 19. 15. They hardened their neckes that they might not heare his words Fourthly Vnregenerate wills when as God in his word so often commandeth vs this three-sold dutie vseth all the meanes that may be especially the Preaching of his Word that God may iustly say What could I haue done more for my Vineyard and yet we will not This is another maine let It was the sinne of Ierusalem as our Sâ—uiour Christ saith O Ierusalem Ierusalem which killest the Prephets and stonest them which are sent vnto thee how often would I haue gathered you together as a Henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. Thus saith the Lord Stand ye in the waies and see and aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules but they said we will not walke therein Also I set watch men ouer you saying Hearken to the sound of the trumpet but they said wee will not hearken Ier. 6. 16. 17. Fiftly Carnall Wisedome or to be carnally minded for such doe minde onely the things of the flesh and to be carnally minded is death because the carnall minde is enmity against God for it is not subiect to the Law of God neither indeede can be so then they that are in the flesh cannot please God Rom 8. 5. 6. 7. 8. Sixtly Vnbeliefe either not to belieue the truth of Gods word at all or else though wee belieue it to bee true in generall yet wee cannot apply it to our selues in particular It is not possible for such a man to profit by the word or to please God For vnto vs was the Gospell Preached as well as vnto them but the Word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. And without faith it is impossible to please God Heb. 11. 6. And whatsoeuer is not of faith is sinne Rom. 14. 23. Seauenthly Vnsanctified Affections as pride hatred malice and the like al which doe hinder the word and the worke of Gods spirit in the heart that they cannot possibly prooue or approoue what is pleasing to the Lord Thus through pride or hatred or both Korah and his compâ—ny gathered themselues together against Moses and Aaron and said vnto them Yee take too much vpon you Numb 16. 1. 2. 3. And the like we haue in these daies who so saucily speake against Gods Ministers who goe about to teach them what is acceptable to the Lord they thinke presently we take too much vpon vs against such I may say as Christ said they are but dogs and swine and if we cast pearles before them or giue holy things vnto them they will trample them vnder their feete and turning againe all to rent vs Math. 7. 6. Thus when the good Prophet Micaiah prophecied concerning Ahab according to the word of the Lord Ahab because hee hated him 1 King 22. 8. commanded Micaiah to bee put into prison and to be fed with bread and water of affliction 1 King 22. 27 Thus pride in Korah and hatred in Ahab bred all this contention and hindred them from proouing what is well-pleasing to God according as Salomon saith Onely by pride commeth contention Prou. 13. 10. Therefore if wee would profit by the word to learne from thence what is acceptable to God wee must cast away and lay aside all malice and all guile and hypocrisies and enuies and euill speakings and so as new borne babes desire the sincere milke of the word that we may grow thereby 1 Pet. 2. 1. 2. and as S. Iames saith We must lay apart all filthinesse and superfluity of malitiousnesse and receiue with meekenesse the engrafted word Iam. 1. 21. For where such corrupt affections as these and the like as enuie and strife are there is confusion and euery euill worke This is not wisedome from aboue but earthly senâ—uall and diuellish Iam. 3. 15. 16. Eightly Presumption when we too much presume of the mercy of God This hindreth a number from proouing what is pleasing to God for either it makes men carelesse in performing what God commandeth or secure in auoiding what hee forbiddeth it makes men negligent in good duties cold in religion and hereby they either take occasion to sinne more freely or to deferre and post off their repentance to the last or else to liue and die in their sinnes without faith and repentance without which there is no pleasing of God and lastly it makes men cast off all care of doing good and to contemne the meanes of their saluation and all because they presume too farre that God is mercifull In a word these are great Lets to the proouing what
wise in our owne conceits Rom. 12. 16. Secondly to liue in the feare of God This is a meanes botâ— to know vnderstand and approue of Gods will and he that liues without this feare is void of knowledge and vnderstanding and so cannot approoue of that they know not For this cause it is so often said The feare of God is the beginning of knowledge Prou 1. 7. The feare of the Lord is the beginning of wisedome Prou. 9. 10. The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe thereafter Psal 111. 10. Yea blessed is he that feareth the Lord come what will come and let God worke his will hee approues of it for his heart is fixed trusting in the Lord his heart is established Psal 112. 1. 7. 8. This feare of God is as it were a bridle to restraine vs from ouer-shooting our selues into all euill and keepes vs in awe and obedience to Gods will preseruing vs from rashnesse vnaduisednesse discontentment impatiency and the like whereby men doe shew themselues dislikers and disalowers of Gods will By the feare of the Lord men depart from euill Prou. 16. 6. This also caused Abraham so willingly to approue of Gods will euen beyond all reason in mans iudgment to offer Isaack in sacrifice Now I know thou fearest God seeing thou hast not with-held thy onely Sonne Gen. 22. 12. Thirdly that we may approue of Gods will especially in aduersity wee must prepare aforehand for trialls Troubles will come and many troubles and great Man hath but a short time to liue and is full of trouble Iob 14. 1. Great are the troubles of the righteous Psal 34. 19. through many tribulations we must enter into Gods Kingdome Acts 14. 22. And armies of sorrowes are against me saith Iob 6. 4. And therefore if we doe not foresee and prepare our selues afore-hand wee shall be found vnarmed and naked not able to encounter with the least tryall and temptation Dangers foreseene are lesse grieuous We must therefore with Iob All the day long and euery day of our appointed time waite till our change come Iob 14. 14. and so to pray to God aforehand that when it doth come he will arme our selues with patience to vndergoe what he in his heauenly wisedome shall thinke good to lay vpon vs and withall wee must resolue to be contented that God may haue his will The want of this meanes is a maine cause why so many are so shamefully ouer-seene in abusing themselues by immoderate pensiuenesse and sorrow as men without hope more like bruit beasts or worse which haue no vnderstanding wherein they shew themselues how carnally minded they are and it is a signe that such are yet in their naturall estate In a word we must when God worketh his will consider of the impossibility of it that it should be otherwise for God will doe what hee will and hee that is not contented with it doth what in him lieth resist the will of God which is a fearefull thing Dauid was grieued when hee saw the childe like to die but when it was dead he comforted himselfe partly in regard of the happinesse it was gone vnto and partly in regard of the impossibility of returning againe saying I shall goe to him but he shall not come againe to mee Therefore why should I fast and weepe any more 2 Sam. 12. 23. So in euery crosse vnder which the Lord shall exercise vs whether by sicknesse by losses by death either of our selues or ours our Parents Children Husbands Wiues Kinsfolke Friends or what way soeuer consider it is GODS doing it is impossible it should be vndone againe therefore rest vpon God approue of it because it is his doing and be content for if by impatience we resist Gods will as Paul saith in another sence the like may I say here They that resist shall receiue to themselues damnation Rom. 13. 2. And thus much of this third obseruation Now of the Vses Vse 1 This condemnes those that in stead of approuing what is pleasing to God doe wholly disobey his will opposing their wills to his will and striuing what in them lieth to resist Gods will These are such as haue vnsanctified and vnregenerate wils of their owne which they follow to their owne destruction God willeth one thing they will another as God complaines of Hierusalem O Hierusalem Hierusalem which hillest the Prophets and stonest them which are sent vnto thee how often would I haue gathered you together as an henne gathereth her Chickens vnder her wings and ye would not Math. 23. 37. God said vnto them walke in the good way c. but they said we will not walke therin And God set watch-men ouer them saying hearken to the sound of the trumpet but they said we will not hearken Ier. 6. 16. 17. And this is the sinne at this day God would but man will not God would haue men to be saued and come to the acknowledgement of the truth 1 Tim. 4. but men will not repent that they may bee saued God giues men space to repent but they repent not Reuel 2. 21. Thus they told the Prophet flatly to his face they would not heare him speake in the name of the Lord but they would follow their idolatrie and they would offer sacrifice to the Queene of heauen Ier. 44. 16. 17. and thus at this day God reuealeth his will by the mouth of his Ministers but men will not heare the voice of the charmers charme they neuer so wisely Psal 58. 5. Thus they contemne Gods will Their owne hearts carry them away as it was obiected against Iob but too truely verified in the wicked and they turne their spirit against God Iob 15. 12. 13. Vse 2 This reprooues the Carnall wisedome of a number who are wise in their owne conceits and doe that which seemeth them good in their owne eyes and approoue of any thing rather then of Gods will it is impossible that such should approoue of Gods will For the carnall minde is enmity against God and the carnall minde is not subiect to the law of God neither indeed can be So then they that are in the flesh cannot please God Rom. 8. 7. 8. Wee must not therefore be wise in our selues and from our selues in matters of saluation if we doe that which seemes good in our owne eyes wee cannot doe that which God commands therefore God commanding the one forbids the other Deut. 12. 8. reading from Verse 4. to 12. Vse 3 This teacheth vs to hasten our conuersion and to come out of our naturall estate and to be regenerated by the sanctifying graces of Gods spirit for so long as we remaine in our naturall estate wee cannot so much as discerne of Gods will much lesse then can we approoue it The naturall man perceiues not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned 1 Cor. 2.
God shall wound the head of these his enemies and the hairy scalpe of such an one as goeth on still in his wiickednesse Iude 11. Psal 119. 21. Heb. 3. 10 Woe vnto them for they haue gone in the way of Cain that is in hypocrisie hatred murther lying despaire carnall securitie prophannesse Gen. 4. And cursed are the proud and such as erre from Gods commandements The wicked doe alway erre in their hearts for they haue not knowne Gods wayes Ephes 5. 5 6 7. This yee know that no whoremonger nor vncleane person nor couetous man which is an idolater hath any inheritance in the kingdome of Christ and of God Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience Bee not yee therefore partakers with them 2. Cor. 6. 14 15 16 17. Bee not vnequally yoked with vnbeleeuers for what fellowship hath righteousnesse with vnrighteousnes and what communion hath light with darknesse And what concord hath Christ with Belial or what part hath hee that beleeueth with an infidell c. Wherefore come out from among them and bee yee separate and touch no vncleane thing and I will receiue you Esay 52. 11. Reu. 18. 4. Depart yee depart yee goe yee out from thence touch no vncleane thing goe yee out of the middest of her Come out of her my people that yee bee not partakers of her sinnes and that yee receiue not of her plagues Deut. 29. 19 20 21 c. If the wicked hearing the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon him and the Lord shall blot out his name from vnder heauen And the Lord shall separate him vnto euill out of all the tribes of Israel according to all the curses of the couenant which are written in this booke of the Law c. And when posterity shall aske wherefore hath the Lord done this what meaneth the heate of this great anger Then men shall say Because they forsooke the Lord c. Leuit. 26. 21 to 40. And if yee walke contrary vnto mee saith God and will not hearken vnto me I will bring seuen times more plagues vpon you according to your sinnes c. And if yet yee will not bee reformed by these things but will walke contrary vnto me then will I also walke contrary vnto you and will punish you yet seuen times for your sinnes c. And if yee will not for all this hearken vnto mee but walke contrary vnto mee then will I walke contrary to you also in fury and I euen I will chastice you seuen times for your sinnes c. at large Here is a treble and a terrible commination and threatning worthy all obseruation which must mooue vs all with all care and conscience to take vp the counsell of our blessed Sauiour Ioh. 5. 14. Sinne no more left a worse thing come vpon thee But if yee will not doe so as God will haue you behold you sinne against the Lord and bee sure your sinne will finde you out Numb 32. 23. Eccles 11. 9. But if all that hath beene said will not yet serue turne then I say with Salomon speaking by way of derision Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the waies of thine heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Thus haue I briefly onely named these Exhortations and Dehortations In most of which especially the Exhortations I might and would willingly haue enlarged my selfe had not Salomon admonished me that too much studie is a wearinesse of the flesh Eccles 12. 12. or rather God had seene good in the penning hereof to haue added vnto my health And now brethren I commend you to God and to the Word of his grace which is able to build you further and to giue you an inheritance among all them which are sanctified Acts 20. 32. Now vnto him that is able to keepe you from falling and to present you faultlesse before the presence of his glory with exceeding ioy To the onely wise God our Sauiour bee glory and maiestie dominion and power now and euer Amen FINIS THE ALPHABETICAL TABLE A ALL That all shall not be saued 197 C CIuilitie A censure of Ciuill honest-men 192 Company Whether we may keep company with the wicked 346. and how 348. and how not 350. 352. 355 Constancie We must be Constant in doing the good will of God 267. An obiection concerning Constancie resolued 276. 279. D DArkenesse Sinnes are called The workes of Darkenesse in many respects 370. Of a two-fold Darkenesse 387 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proouing or Trying hath three significations 68 Doc See Obedience That Gods wil is to be both knowne and Done 88. This Doing is two-fold 91. Of the right manner of Doing Gods will 97. Of experimental knowledge in Doing Gods will 99. In what respects it is necessarie 101. The vses hereof 107. The onely way to Doe Gods will 174. E EVill That we must not onely doe no Euill but we must doe good 414. F FEllowship Of euill Fellowship 301. How many wayes a man may bee said To haue Fellowship with the sinnes of others 304 G GRace A sound tryall whether a man stands in Grace or not 5. We must beware of decay in Grace 255. Grow That euery godly man must Grow in Grace 248 I IVstification A Popish slander concerning our Doctrine of Iustifica 48. K KNowledge That Gods will is to bee both Knowne and Done 88 Of experimentall Knowledge in doing Gods will 99. O OBedience See Doing Wherein the soundnesse of Obedience doeth consist 160. Its lets 199. 209. Meanes to helpe vs in our Obedience 210. P PLease What is Pleasing to God 143. What is the right way to Please him 147. The vse of it 149. Le ts of Pleasing God 199. Helpes both Inward and Outward how to Please him 210. 215. Reasons why the Regenerate of all others should Please God 220. None can Please God but the Regenerate 226. That liuing in sinne and pleasing of God cannot goe together 283 Prooue The word in the Originall signifieth three things 68. We must proue what is the good will of God 72. Three things obserued in this proofe 75. 77. 79. This dutie is both Excellent 82. and Necessary 83. The vse of it 84. c. R REgeneration That none but the Regenerate can so liue as to please God 226. The vse 229. How to conceiue aright of Regeneration 231. Whereof Regeneration consisteth 237. Where and when we must bee Regenerate 241. The meanes how 243. The End 244 Reproofe What the word signifieth in the Originall 417. That we must Reprooue 420. The effect 421. The vse to Magistrates 422. To Ministers 424. To Parents 426. To All. 429. Reasons to mooue vs heereunto 432. A right order in Reproouing 437. The Persons which must Reprooue 439. Whether mens sinnes or persons may be Reprooued 446. 449. A Caueat heerein for Ministers 450. Another for the People 452. Of the manner of Reproofe 459. Why by Deed. 462. Wherein the manner of Reproofe specially consisteth 467. 471. 474. 478. 481. 483. 486. 489. 493. 498. 501. 503. Three sorts of Reproofes condemned 476. S SInne That liuing in Sinne and pleasing of God cannot goe together 283. 293. That Sinning by Communion by Commission are both displeasing to God 297. The Vse heereof 298. How many wayes one may Communicate with anothers Sinne. 305. 312. 315. 319. 323. 326. 330. 334. 338. The meanes whereby this comes to passe 341. c. Sinne called The worke of darkenesse in many respects 370. 377. 383. 386. Whether God be the Authour of Sin 373. What an horrible thing Sinne is 389. It s vnfruitfulnes 393. 399. both in regard of God ibid. and of our selues 403 Suffering It is twofold 169. W WAlke What it is to Walke 11. How taken ibid. Two kindes thereof 14. 22. How to Walke towards men 23. c. Walking signifying Continuance 259. c. The vse 262. 267. The true manner of this Christian Walking 508. 521 Wayes The Wayes of God two-fold 30. Gods reuealed Wayes distinguished by many Epithites 32. 33. The Wayes which concerne vs are either generall or speciall 34. 37. Gods Wayes are reduced into three head 38. 42. 46. Why these Wayes are called Gods Wayes 52. 53. The excellent Profit and Necessitie of these wayes 55 Wickednesse Three brands of a Wicked man 381 Will Gods Will is both to be knowne and done 88. and approoued 119. which Approbation hath foure qualities ibid. c. The meanes how to become approouers of Gods will 127. The vses 133. That only is acceptable to God which is agreeable to his Will. 143. 147. Wherin Gods reuealed Will consists 157. The same farther explained by drawing it into seuen heads 160. 161. The onely way to doe the reuealed Will of God 174 Places of Scripture expounded by the way 2. King 5. v. 18 19. p. 358 2. King 20. v. 3. p. 16 17 Psal 119. v. 3. p. 1 c. Ephes 5. v. 10 11. p. 61. 140. 218. 281. 345. 412. Colos 3. v. 21. p. 307 1. Thes 5. v. 21. p. 141.
of our carriage that in nothing wee giue any iust cause either of exception or of offence to the wicked and vnbelieuers Walke wisely towards those which are without redeeming the time Colos 4. 5. Study to be quiet c. that yee may walke honestly toward them which are without 1 Thes 4. 11 12. Walke towards them but not with them To walke with them is to walke as they to liue and doe as they To walke towards them is meant to walke and liue amongst them and as occasion serues to haue any dealing with them in all our carriage amongst them wee must doe all things to the glory of God and good of others Wee must liue so amongst them that wee may be blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom shine yee as lights in the world Phil. 2. 15. Priuate walking concernes either our selues or others as our Children Seruants and families In regard of our selues wee must walke in vprightnesse and singlenesse of heart approuing our hearts to God endeauouring that wee may be accepted of God 2 Cor. 5. 9. with the Philippians not in presence of others onely but much more in their absence to obey God Philip. 2. 12. exercising our selues to haue alwaies a conscience void of offence toward God and man Acts 24. that when wee are falsly accused slandered or reproached our conscience may excuse not accuse vs so that we can truely say I suffer vniustly my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. Thus in priuate to giue our selues to prayer to reading to searching of the Scriptures with them of Berea diligently and daily Acts 17. 11. to often meditating in Gods word and of his workes and in a serious consideration and calling to minde of our wayes purposing and resoluing for time to come to amend things amisse daily renewing our vowes and performing them and whatsoeuer wee doe to doe it heartily as to the Lord who seeth our hearts Secondly in regard of those in our families our Wiues Children and Seruants to shew all good example to follow our particular callings diligently and causing all vnder our charge to doe the like to instruct our families in points of religion and to bringvp our Children in instruction and information of the Lord Ephes 6. 4. that we can truely say I and my house doe serue the Lord Ioshua 24. 15. wee must reprooue sinne in our Children and Seuants and not suffer them to sinne to make a discreet choise of our Seruants making much of all those that feare the Lord Psal 15. to cast out of our houses the wicked and vngodly the lyar slaunderer swearer idle theefe adulterer fornicators and the like not enduring them to carry in our sight Excellent is the example of Dauid worthy of all men in this priuate walke to bee followed and let vs marke it I will saith Dauid behaue my selfe wisely in a perfect way I will walke within my house with a perfect heart I will set no wicked thing before mine eyes I hate the workes of them that turne aside it shall not cleaue to mee A froward heart shall depart from mee I will not know a wicked person who so priuily flaundereth his neighbour him will I cut off him that hath an high looke and a proud heart will I not suffer Mine eyes shall be vpon the faithfull in the land that they may dwell with me He that walketh in a perfect way hee shall serue mee Hee that worketh deceit shall not dwell within my house He that telleth lyes shall not tarry in my sight Psal 101. 2. 3. 4. 5. 6. 7. Let all Gouernours Parents and Masters of families walke thus as Dauid did not follow him in his adultery or making Vriah drunke or murther which is a common practise of a number but as Paul saith Follow him as hee followes Christ 1. Cor. 11. 1. Let vs walke by this rule prescribed in this Psalme as Paul saith Let vs walke by the same rule let vs minde the same thing And marke them which walke so as you haue vs for an example Philip. 3. 16 17. This is that well ordered walke which beseemeth all Christians which puts a maine difference between the children of God and the wicked whose whole course of life is out of order neither walking with God For they are without God in the world Ephes 2. 12. nor yet walking in any good course or duty amongst men These Paul speakes of Many walke of whom I haue told you c. whose end is destruction whose God is their belly and whose glory is their shame who mend earthly things Philip. â— 18 19. These walke disorderly from whom wee are commanded in the Name of our Lord Iesus Christ to withdraw our selues 2. Thessal 3. 6 11. These the Apostle Iude speaks of denouncing a woe against them Woe vnto them for they haue walked in the way of Cain Iude 11. Lastly note briefly that walking vprightly before God and inoffensiuely before men must alwayes goe together and that walking implies continuance in well-doing and holding out in Gods wayes vnto the ende for hee that continueth vnto the end shall be saued Matth. 24. 13. And in due time wee shall reape if wee faint not Gal. 6. 9. Therefore euer follow that which is good both among your selues and to all men 1. Thes 5. 15. The second point concernes the wayes wherein we must walke In which I obserue 1. what these wayes are 2. why called Gods wayes They walke in his wayes The wayes of God are set downe in Scripture to bee of two sorts 1. Such as properly concerne himselfe and which he himselfe walketh 2. Such as concerne vs and in which we may and ought to walke The first are two-fold Secret Reuealed The secret or more The wayes of God are two-fold hidden wayes of God are the wayes of his Iudgements Counsels Wisedome Knowledge secret will his minde in the Creation disposition gouernement of all things Hae viae magis adorandae quam cognoscendae that is These wayes of God are rather to bee adored of all than knowne of any These are not the wayes here meant neither doe they being secret and abstruse belong vnto vs For Secret things belong to God Reuealed things to vs Deut. 29. 29. For there is such a bottomlesse depth of Gods secret wayes as it is impossible for any mortall man to know them Of these S. Paul speaketh O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his wayes past finding out For who hath knowen the minde of the Lord or who hath beene his counseller Rom. 11. 23. and Esa 40. 14. The Reuealed or more manifest wayes of God are such as hee hath reuealed in his Word contained in the bookes of Moses and in the writings of the Prophets and Apostles And these reuealed things belong to vs and wee must
step out of it returne speedily into it again The iust man fals often and riseth againe Prou. 24. 16. And be sure to perseuere and hold on constant in this walke vnto the end The way of the vpright is to depart from euill hee that keepeth his way preserueth his soule Prou. 16. 17. Righteousnesse keepeth him that is vpright in the way Prou. 13. 6. The righteous holdeth his way Iob 23. 11. And the Prophet Hosea speakes it in the future time signifying perseuerance The waies of the Lord are right and the iust shall walke in them Hos 14. 9. and so saith the Text They walke that is they continue walking liuing all their daies without fainting in Gods waies Now because it is not in man that walketh to direct his steps as I haue shewed Ier. 10. 23. Therefore wee must pray earnestly vnto Almighty God to teach vs his way and to direct our steps and to guide our feete into the way of peace Let Dauids vsuall practise herein bee our example Shew mee thy wayes O Lord teach me thy statutes c. Psal 25. 4. Teach mee O Lord the way of thy statutes and I shall keepe it vnto the end Psal 119. 33. O that my waies were directed to keepe thy statutes verse 5. Make me to vnderstand the way of thy precepts verse 27. Make me to goe in the path of thy commandements verse 35. Let my heart be sound in thy statutes verse 80. Hold thou me vp and I shall be safe and I will haue respect vnto thy statutes continually verse 117. Order my steps in thy word and let not any iniquity haue dominion ouer me verse 133. And especially pray earnestly for the good spirit of God to guide and leade vs. Let thy good spirit leade me into the land of righteousnesse Psal 143. 10. For Gods way is a way of truth Psal 119. 30. And the spirit of God will guide vs into all truth Iohn 16. 13. And thus much for the generall description of this walke which I haue penned onely as an ocular Sermon it being a fit Introduction to the matter following Blessed are the vndefiled in the way who walke in the Law of the Lord But cursed are all they that doe erre from his commandements Psal 119. 1. and 21. THE CHRISTIAN MANS WALKE THE FIRST STEPPE AND FIRST SERMON Text. Proouing what is acceptable or pleasing to the Lord. Ephes 5. 10. THe Apostle hauing in the end of the former Chapter exhorted the Ephesians to placability in forgiuing one another their wrongs doth in the beginning of this present Chapter conclude the said exhortation enforcing it by a two-fold argument The first drawne from the example of GOD himselfe who for Christs sake hath forgiuen vs freely all our sinnes Be ye therefore followers of God namely in forgiuing and forgetting of wrongs Vers 1. The second is taken from the example of Christ teaching vs to imitate him in his loue for as forgiuenesse of wrongs is neither easily obtained nor of any account in Gods sight vnlesse it proceeds from loue therefore hee ioynes this to the former And walke in loue as Christ hath loued vs. Vers 2. Secondly the Apostle proceedes by way of Dehortation disswading them from three most pernitious vices and hainous sinnes viz. Fornication all Vncleannesse and Couetousnesse which were either not acknowledged to bee sinnes at all or at least much extenuated or excused as also from three sinnes of the tongue viz. filthinesse foolish talking and iesting all which hee dehorteth from by foure most weighty reasons First because they become not Saints Vers 3. Secondly because they are not conuenient Vers 4. Thirdly because they exclude vs out of Gods Kingdome Vers 5. Fourthly because for such things sake the wrath of God commeth vpon the children of disobedience Verse 6. And whereas many are ready to obiect and say that they are no sinnes at all or at least not so hainous as they are made neither is there any such danger in them as is set downe by Saint Paul in the aforesaid reasons He therefore giueth vs an Item and a speciall Caueat teaching vs that all such obiections and allegations contrary to his doctrine are but idle and vaine speeches whereby men goe about to deceiue and seduce vs and so shall all finde that trust to them Let no man therefore deceiue you with vaine words for most certainely the heauy wrath of God shall fall vpon them that commit such sinnes Bee not yee therefore companions with such as ye would be loth to partake of their iudgements Vers 6 7. Thirdly he sets downe a generall exhortation for the well-ordering of our liues that is not to liue any longer in the former darkenesse of our sinnes but to walke as children of the light drawing his Argument from the diuersitie of their estate partly from their estate before conuersion Yee were once darkenesse partly from their estate after conuersion but now yee are light in the Lord walke therefore as children of the light ver 8. that is liue and leade the whole course of your liues answerable to your new estate condition wherunto ye are called for euen your calling out of the state of darkenesse vnto light requires it Hoc tempus alios mores postulat This time requires another manner of life than before when you were in darknesse And whereas it might be demaunded how we should so liue and wherein this walke consisteth the Apostle sheweth plainely that this walke consists of three steps 1. to prooue or approoue what is pleasing to the Lord that so wee may compose and frame our liues according to Gods will Vers 10. 2. not to communicate with other men in their vnfruitfull workes of darkenesse 3. but euen to reprooue them rather not only in words but by the light of an holy life and good example Vers 11. And thus much for the Coherence according to the obserued rule of the Rabbins Qui non aduertit quid supra quid infra sit scriptum is planè peruertit per sanctum Dei verbum He that marks not both what goes before what followes after his text peruerts the order of holy Scripture Now to the Text. Proouing what is acceptable to the Lord. These words are a continued speech as the word proouing imports hauing dependance on and relation to the 8. verse And they containe the First Steppe of the Christian mans walke alluding to the Sunne whose propertie is by communication of her light to display and lay open things in secret to search and trie the nature of things alwayes walking in her course and neuer resting So ought euery man who is the childe of light through the whole course of his life diligently to search trie and prooue what is pleasing to God what displeasing dayly increasing in the knowledge of Gods will and obedience therof that wee may prooue what is that good and acceptable and perfect will of God Rom. 12. 2. In the wordes I obserue foure
loue God in their hearts and haue a desire and will to please him though they liue in their sinnes All such doe fouly deceiue themselues for the Apostle speakes not simply of bare desires and a meere will but of such a willing minde as endeauours sincerely to forsake all sinnes and which vseth all good meanes to come to faith and repentance and continueth so doing then though frailty may faile grace for a time and we obey but weakely yet God will accept of vs for our vpright endeauour which shall be well pleasing in his sight Therefore saith Paul in the same place Verse 11. Now performe the doing of of it that as there was a readâ—nesse to will so there may be performance also that is an vpright endeauour to performe Thus a willing minde and a true endeauour to performe must alwaies goe together for as there is no true obedience where there is not first a willing minde so there the minde neuer truely willeth where there is nor a striuing and diligent endeauour to obey neither doth God accept of such neither will hee be mercifull to such as pretend a willing minde and yet lye in their sinnes without repentance If any man that heareth the words of this curse shall blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst the Lord will not spare that man but then the anger of the Lord and his iealousie shall smoake against that man and all the curses in this booke shall lye vpon him and the Lord shall blot out his name from vnder heauen c. at large Deut. 29. 19. 20. c. And whereas our doing and performing is not in our owne power for as Paul saith To will is present with me but how to performe that which is good I finde not Rom. 7. 18. wee must be earnest suiters vnto Almighty God to assist vs with his grace and holy spirit that we may be as willing so able to performe For it is God which worketh both â—o will and to doe Philip. 2. 13. Herein wee must imitate the holy practise of Dauid Cause me O Lord to know the way wherein I should walke Teach me to doe thy will O Lord Psal 143. 8. and 10. It is a good prayer and worthy our practise in 2 Maccab. 1. 2. 3. 4. God be gratious vnto vs and giue vs all an heart to serue him and to doe his will with a good courage and a willing minde and open our hearts in his law and commandements Now that we may the better conceiue of this dutie of experimentall knowledge in doing Gods will obserue briefly the right manner of it First wee must doe it vprightly without hypocrisie Thus wee must worship God in spirit and in truth Iohn 4. 24. we must serue him in truth with all our hearts 1 Sam. 12. 24. Our whole seruice whereof this doing Gods will is a principall part must be with a perfect that is an vpright heart 1 Chro. 28. 9. and therefore we must all pray with Dauid O let my heart be sound or vpright in thy statutes Ps 119. 80. Secondly it must be done speedily without delay as Dauid did I made hast and delaied not the time to keepe thy commandements Psal 119. 60. Good King Iosiah when hee was but sixteene yeares olde did that which was right in Gods sight and walked in the good waies of Dauid his Father and sought the Lord 2 Chron. 34. 2. 3. Thirdly we must doe it willingly without constraint and cheerefully without tediousnesse Thus it was cur Sauiours meate and drinke to doe his Fathers will Iohn 4. 34. Thus the Angels doe it in heauen as we pray so we must practise it Thy will be done in earth as it is in heauen Math. 6. It was Dauids delight to doe Gods will Psal 40. 8. Fourthly wee must doe it faithfully without partiality obeying God in one thing as well as another and to yeeld obedience to all Gods commandements as well as one so saith Dauid I shall not be confounded while I haue respect vnto all thy commandements Psal 119. 6. Fiftly we must doe it continually without ceasing Paul ceased not to pray that the Colossians might be more and more filled with the knowledge of Gods will and to increase in that knowledge Colos 1. 9. 10. Dauid saith I haue inclined my heart to performe thy statutes alway euen to the end Psal 119. 112. It is not to begin to goe with Lots wife and then look backe for this procures iudgement and he that puts his hand to the plough and looketh backe is not fit for Gods Kingdome Luke 9. 62. But hee that endureth to the end shall be saued Math. 24. 13. and hee that is faithfull vnto the death shall receiue the crowne of life Reuel 2. 10. This Experimentall knowledge in doing Gods will is first excellent secondly profitable thirdly necessarie Excellent for herein wee imitate CHRIST himselfe and all the holy Angels in heauen excellent for by this wee come to be the friends of God yea Christs nearest and dearest kinsmen of whom he makes most reckoning Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. Whosoeuer shall doe the will of my Father which is in heauen the same is my brother and sister and mother saith Christ Mat. 12 So what can be more excellent Profitable also for the more wee doe Gods will the more shall wee know of his will and the more shall wee discerne of doctrines which are true which false If any man will doe his will he shall know of the doctrine whether it be of God Iohn 7. 17. yea if wee seeke to please God hee will doe to please vs and to giue vs all things fitting that we can desire of him And whatsoeuer wee aske we receiue of him because we keepe his commandements and doe those things which are pleasing in his sight 1 Iohn 3. 22. Necessarie also in diuers respects First without the doing of Gods will all our profession is in vaine all our preaching is to our selues but Pharisaisme all our hearing and going to Sermons is but outward shewes and meere hypocrisie all our prayers but counterfeit dallying and dissembling with God and so of the Sacraments Therefore saith Christ Why doe yee call me Lord Lord and doe not as I bid you Luke 6. 46. What hast thou to doe to preach my statutes and to take my couenant into thy mouth whereas thou hatest to be reformed and hast cast my words behinde thee Psal 50. 16. The Pharisees say and doe not Math. 23. 3. Hee that heareth and doth not is a foolish builder Math. 7. 26. yea hee deceiueth his owne soule Iames 1. 22. So if we doe those things which are pleasing in Gods sight hee heareth vs 1 Iohn 3. 22. but otherwise we may call vpon God but he will not answere we may seeke him earely but not finde him because wee