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
which God requires to feare the Lord thy God to walke not in some but in all his waies to keepe not some but all his commandements and statutes which he commands vs for our good Deut. 10. 12. Then shall we not be ashamed when we haue respect vnto all Gods commandements Psal 119. 6. It is Gods will and command that wee should keepe all his precepts diligently Psal 119. 4. Lastly the will of God is that wee should increase and grow in grace Not sufficient to attaine to any grace and to stand at a stay in Christianity but to grow in grace and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3. 18. As new borne babes desiring the sincere milke of the word that wee may grow thereby 1 Pet. 2. 2. alwaies abounding in the worke of the Lord 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians that they might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God c. Colos 1. 9. 10. In which words we see that he that will know and doe Gods will and please him in all things must be fruitfull in euery good worke and increase in grace like to the Church of Thyatira whose workes were more at last then they were at first Reuel 2. 19. This the parable of the Talents signifieth The graces of Gods spirit are these Talents which must be put out to vse and increased Math. 25. 14. 15. 16. to 31. Hence I obserue that the Obser onely way to doe the reuealed will of God is to labour for found faith true repentance and new obedience ioyned with both outward and inward reformation of life without these it is impossible in all other things though neuer so excellent to please God or to fulfill the will of God what more excellent then preaching the word prayer working of miracles in Christs name and casting out Diuels in his name yet to many such Christ shall say at the day of iudgement I neuer knew you depart from mee yee workers of iniquity because yee haue not done my Fathers will liuing by faith in repentance and new obedience vnto which onely the promise of saluation is made Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ yet Christ preferreth spirituall kindred by faith repentance and new obedience farre beyond it saying Who is my Mother and who are my Brethren and pointing to his Disciples hee said behold my Mother and my Brethren for whosoeuer shall doe my Fathers will the same is my Brother and Sister and Mother Math. 12. 47. 48. 49. 50. It was an excellent priuiledge that the Virgin Mary was the Mother of Christ yet with reuerence be it spoken had shee not as well boren him in her heart by faith liuing in repentance and new obedience as well as shee bare him in her wombe she had neuer beene saued Let a man imagine and thinke of the most excellent gifts that can be named yet none will auaile any vnto saluation without this true faith sincere repentance and new obedience by which only we become doers of Gods will who onely shall bee saued Therefore saith Paul In Christ Iesus nothing auaileth but faith which worketh by loue Gal. 5. 6. Nothing auaileth but the keeping of Gods commandements 1 Cor. 7. 19. Therefore if any man be in Christ hee is a new creature 2 Cor. 5. 17. Vse 1 First this must stirre vp euery one to approoue the foundnesse of sincerity of his faith repentance and obedience vnto God I say the soundnesse and sincerity of these for it is not euery kinde of saith euery kinde of repentance and obedience that will make vs doers of Gods will but onely that which is sound and sincere Sound in the beginning and ground sound in the fruits and nature sound in the continuance Simon Magus belieued and was baptized Acts 8. 13. The diuels belieue and tremble Iam. 2. 19. Iudas repented wisting hee had neuer betrayed Christ and confessed his sinne before God and men Math. 27. 3. 4. Esau sought repentance with teares Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse and their owne and the peoples sinnes Exod. 9. 27. Ahab at the fearefull and heauy message of God humbled himselfe put on sacke-cloath â—ent his cloathes and lay in sacke-cloath 1 King 21. The wicked and the Diuels themselues obey God but against their will But which of all these were doers of Gods will or euer attained to saluation Not one because all was counterfeit in hypocrisie dissimulation with a double heart and though they had and did many good things in themselues good yet not good to them because their heart was not right with God Psal 78. 34. c. What great cause then haue wee to looke vnto our selues that all bee sound seeing both faith repentance and obedience in some sort may be in the very reprobates and closest hypocrites And because this is so maine a point to be learned as being that indeede which putteth life to all grace I will therefore shew in some particulars wherein the soundnesse of the former graces of faith repentance and new obedience consisteth that so euery one may approue vnto himselfe the soundnesse and sincerity of them First they must be all from the heart and from the whole heart This is the ground and roote from whence they must spring otherwise all our faith is but an outward shew yea a lip-saith and a lip-repentance and all our obedience is but onely an outward reformation of life which may bee in an hypocrite and in many a one who shall neuer be saued Thus wee must be sound in faith Tit. 2. 2. and so doe the will of God from the heart Ephes 6. 6. We must belieue with all our heart Acts 8. 37. Thus wee must turne to God with all our hearts and with fasting weeping and mourning and rent our hearts Ioel 2. 12 13. and wee must obey God in all things from the heart Rom. 6. 17. that is wee must beleeue repent and obey vprightly vnfainedly sincerely and seriously and so whatsoeuer wee doe wee must doe it heartily as to the Lord and not vnto men Coloss 3. 23. This is that which God calleth for in euery good dutie My sonne giue mee thy heart Prou. 23. 26. Secondly They must all be liuely powerfull and effectuall Faith must shew it selfe in the fruits of it as in the change of the whole man both in heart and life and causing a man in euery estate to rest contented with the will of God according to that of Esay He that beleeueth shall not make haste Esay 28. 16. that is in all estates hee will stay himselfe vpon the good will and pleasure of God and where there is not a through chaunge of the heart and life and
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
For without the holy Citie are dogges sorcerers whoremongers and whosoeuer loueth and maketh a lie Reuel 22. 15. Flesh and bloud that is being vncleane and vnregenerate cannot inherite the kingdome of God 1. Corinth 15. 50. That which is borne of the flesh is flesh except a man be borne again hee cannot enter into the kingdome of GOD. Ioh. 3. 5 6. Thus in regard of our admissioÌ„ into Gods kingdome this grace is most necessary for none but iustified sanctified and purged from sinne and made new creatures shall enter thither Therefore Saint Paul saith Wee are saued by the washing of regeneration c. that being iustified by his grace wee should bee made heires according to the hope of eternall life Titus 3. 5 6 7. The other end is that being made new creatures in Christ we should leade a new life and bring foorth the fruits of the Spirit to labour to know God truely to beleeue in him to trust in him to loue him to serue him to keepe his Commandements to doe all things to his glory and the edification of the Church and our own good that so at length wee may bee brought by the way of good workes into the kingdome of heauen That being deliuered out of the hanâ—s of our enemies viz. the world flesh sinne and the deuill wee might serue God in righteousnesse and holinesse all the daies of our life Luke 1. This end Paul noteth Wee are regenerate in Christ Iesus vnto good workes which God hath ordayned that wee should walke in them Ephes 2. 10. From all that hath been said concerning this grace of regeneration wee may obserue a threefold Argument to enforce vs to labour for it 1. The excellencie of it because it makes vs like vnto Christ and the image of God by it is restored in vs. 2. The profit of it for by this wee may approoue our selues to be the children of God that our sinnes are forgiuen vs and that certaine is our saluation 3. The necessitie of it for without this grace wee cannot be saued as hath beene prooued at large and all which reasons considered haue forced mee to bee more large then vsually I am neither could I content my selfe to speake a little it being one maine grace belonging to saluation Doct. 2 Whereas the Apostle directs his speech to such as were already enlightened and conuerted willing them to walke proouing what is Gods will Hence I gather that euery godly mans life must bee a growing and increasing in grace and godlinesse dayly renewing their repentance for sinnes past and resoluing against sinne for time to come Their faith must increase their repentance must be renewed their knowledge must abound their hope more established their loue more enlarged and all holy dueties more and more practised and so the will of God more and more sought out discerned known and approoued The life of a Christian must not bee idle For Christ hath redeemed vs a peculiar people to himselfe zealous of good workes Titus 2. 14. that is that wee should bee more and more studious of good workes Though wee are regenerate and borne againe wee must not stand at a stay in Christianitie but as new borne babes desire the sincere milke of the Word to grow thereby 1. Pet. 2. 2. Wee must grow in grace and goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3. 18. To this purpose Saint Peter telleth vs That we are a chosen generation a royall Priesthood an holy nation a peculiar people which in time past were not a people but are now the people of God which had not obtained mercy but now haue obtayned mercy and all to this end not to liue idly or as wee list but to shew forth the prayses of God who hath called vs out of darkenesse into his marucilous light 1. Pet. 2. 9 10. according to this end as the Text hath it that once being darkenesse and now made light in the Lord we should walk as children of the light proouing what is acceptable to the Lord. Vse This must teach vs all to examine our selues whether wee haue increased in grace or not which is the chiefest thing God lookes after and without which wee cannot approoue our selues to bee children of light and if wee finde by examination that wee are no better now than last yeere or many yeeres agone then wee must earnestly bewayle this sinne and pray with the Apostles Lord increase our faith and with the father of the possessed Lord I beleeue Lord helpe my vnbeleefe And great reason is there of this growth in grace because none but such shal enter in to the kingdome of heauen but contrariwise shall bee adiudged to perpetuall torments in hell as is most plaine in the parable of the talents that hee that gaines nothing is damned Matth. 25. Therefore whosoeuer will approoue himselfe a true member of Christ and of his Church let him not bee at quiet till hee can find in himselfe that hee is bettered in regard of his soule and increased in godlinesse For all the building fitly framed together in Christ groweth vnto an holy Temple in the Lord. Ephes 2. 21. Whereas the Apostle willeth those which are light in Doctr. 3 the Lord to walke proouing what is Gods will Hence I gather that the life of a Christian must be answerable to his profession and new condition as a man professes himselfe to bee light in the Lord so hee must walke that is liue as the child of light This is an especiall note of a regenerate man the contrary a marke of an hypocrite who professeth hee knoweth God but by his workes denie him Tit. 1. 16. The Apostle hauing reckoned vp many commendable vertues and excellent graces in the Philippians concludeth in this manner Forasmuch as all these things are in you and you professe the Gospell what remaineth Onely let your conuersation bee as it becommeth the Gospell of Christ Philipp 1. 27. as if hee should haue said all is nothing worth vnlesse your conuersation bee correspondent and sutable to your profession So in the Text wheras you are enlightned you must not thinke to liue as you list but your conuersation must shew what you are Walke therefore proouing c. This must not bee an outward ciuill life onely which may bee in a Heathen and wicked man such as was the life of the Scribes and Pharises but a religious life that bringeth foorth the fruits of godlinesse and performeth the dueties of piety and religion Vse This maketh against all such as bragge of their profession knowledge vnderstanding and the like and yet their liues doe abound with all manner of wickednesse Their vnderstandings in some sort are enlightned their iudgements are informed and yet their liues and conuersations no whit reformed but swarming with all manner of vice as drunkennesse whoredome adultery fornication vncleannesse pride couetousnesse swearing lying theft murther cruelty oppression malice hypocrisie and the like Hee that liues
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
THE CHRISTIAN MANS WALKE With the most regardable and remarkable Steppes thereof the true Rule according to which and the manner how we must Walke Shewing the infallible properties of the children of light As I haue wrote in few words whereby when yee reade ye may vnderstand Ephes 3. 3. Newly published by the Author Nathanael Cole Preacher at S. Leonards Bromley in Middlesex on the backside of Stratford-Bow neere London This is the way walke in it Esa 30. 21. LONDON Printed by T. S. for Thomas Pauier dwelling in Iuy-Lane 1624. TO THE HOnorable and Worshipfull Company of all our English MERCHANTS trading to East India Grace and peace c. COnsidering with my selfe to whom I might present this worke beeing the third fruits of my labours in this kinde I thought vpon a saying of Salomon in his Prouerbes A man that hath friends must shew himselfe friendly Prou. 18. 24. Which speech beeing oft recalled was the occasion of this presentation and impulsiue cause of the dedication of these Sermons to all your most respected worthinesse The most deseruing cause I confesse was the acknowledgement of wonted beneuolence and your annuall beneficence whereof these few yeeres I haue been partaker So that Commemoratio beneficij became Commendacio officij to mee .i. The remembrance of your vndeserued bounty was a commending and commanding of this my most deserued duety The final cause in regard of God is to seeke his glory in the good of his Church in regard of you to testifie my thankfulnes for your choice of mee among some other of my fellow labourers in this case And as hee that forgets the benefits of God or men cannot but bee vnthankefull to both so on the contrary Qui quanta sibi gratia collata sit nescit quantas largitori grates debet non intelligit .i. Hee that knowes not what fauour is bestowed vpon him vnderstands not what thankes hee oweth to him that gaue it And the more deserued praise belongs vnto you because yours is a vitall not a funerall beneficence Concerning which it is well of some obserued that beeing vitall it is free and such as God accounts of it shewes first your faith in Gods prouidence Secondly your loue and care to doe good to Gods Ministers Thirdly that you trust not in vncertaine riches Fourthly it gaines you the prayers of those to whom you are beneficiall whereas a funerall beneficence is most commonly formall for fashion to doe as others doe or extorted to the hazzard of their goods or for vaine-glory or to stoppe the mouth of an accusing conscience Now because I could no way better expresse my thankefull heart nor knew hauing so many friends how to shew my selfe more friendly I haue presumed to make an exchange for your temporall to bestow amongst you all this spiritual gift it being the best requitall I can make or cotent that I could giue I acknowledge my selfe much obliged to you though vnknowne to most of you I praise you in God and blesse God for you all and though I cannot say I am yours to liue and die with you yet by Gods grace I shall euer bee yours to liue and pray for you that I may vse the words of Samuel As for me God forbid that I should sin against the Lord in ceasing to pray for you but I wil teach you the good the right way Onely feare the Lord and serue him in truth with all your heart for consider how great things hee hath done for you 1. Sam. 12 23 24. And now giue me leaue I beseech you to speake freely to you all as Paul did to the Corinthians My mouth is open vnto you my heart is enlarged Now for a recompense in the same be ye also enlarged 2. Cor. 6. 11 13. Let your good workes be continued And bee not weary in well doing for in due season ye shall reape if yee faint not Gal. 6. 9. It is constancie in well-doing that crowns the worke In cassum bonum quid agitur si ante vite terminum deseratur i. It is in vaine to doe any good thing and to leaue off before death as Non coepisse sed perfecisse virtutis est saith Ierome .i. It is the property of vertue not to begin well but to end well Let your good workes be plentiful and abundant More at last than at first Reuel 2. 19. Yea sometime superabundant like the Macedonians who to their power yea and beyond their power were willing of themselues c. 2. Cor. 8. 3. Let all be done discreetly making much of them that feare the Lord Psal 15. 4. Distributing to the necessitie of Saints Rom. 12. 13. doing good to all but specially to those which are of the houshold of faith Gal. 6. 10. so regarding and rewarding most plentifully those that labour painefully in Gods haruesi Thus let good doing be chearefully not grudgingly or of necessity but willingly for God loues a chearefull giuer 2 Cor. 9. 7. if there be first a willing minde God accepts it 2 Cor. 8. 12. And to stirre you vp the more remember I beseech you what Salomon saith He that pittieth the poore lends vnto the Lord and what hee hath giuen him will he pay him againe Prou. 19. 17. Remember what Saint Paul saith To doe good and to communicate forget not for with such sacrifices God is well-pleased Heb. 13. 16. Remember what our Sauiour Christ saith Hee that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 21. 22. God will reward you here and hereafter Hee will reward you 1 Donando by giuing you all necessary good 2 Condonando by forgiuing you all your sinnes 3 Coronando by crowning you with euerlasting life God will be with you 1 Dirigendo by directing you in his waies and guiding you in alyour affaires 2 Porrigendo by reaching out his helping hand in all your distresse God will bee with you 1 Detegendo by discouering the plots and deuices of your enemies 2 Protegendo by defending you against all dangers at home and abroad both by sea and land Thus the Lord is with you while ye be with him no longer 2 Chron. 15. 2. And if you become like Dauids blessed man whatsoeuer you doe it shall prosper Psal 1. 1. 2. 3. If you shall meditate in the law of God day and night and obserue to doe what is written therein then shall you make your way prosperous and then you shall haue good successe Ioshua 1. 8. Now giue mee leaue I humbly beseech you to aduance my speech a little further to you all you encounter with the mighty billowes of the great Sea you indanger your selues and yours both in body and goods In the middest of life they are in death If it please God to honour you in a strange Land with the treasures of it and to giue safe returne home then labour to honour God in your owne Country with that which he hath lent you So you honouring God
points 1. the duetie enioyned in the word proouing 2. the obiect what is pleasing not to men or the wisedome of the flesh but to the Lord. 3. who must thus prooue that is the children of light 4. the continuance of this dutie as appeares by the connexion of these words with 8 verse Walke proouing c. And first of the dutie Proouing The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proouing or approouing Now in obseruing the Scriptures I finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a three-fold signification and all necessarily required in the true performance of this duety here inioyned First it signifies to search prooue examine and try a thing as here so it is 1. Thess 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trying all things So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man examine himselfe And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try the spirits So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fire shall trie euery mans worke of what sort it is 1. Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examine your selues 2. Cor. 13. 5. knowing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trying of your faith c. Iam. 1. 3. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to discerne to iudge of to vnderstand and to know by experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That yee may iudge of or discerne things that differ Philipp 1. 10. The same is Rom. 2. 18. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that yee may proue that is know by experience what is Gods will Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I goe to prooue them to iudge of and haue experience of them Luke 14. 19. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is experience Rom. 5. 4. Thirdly it signifies to approoue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approoued 1. Cor. 11. 19. and allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we are allowed of God 1. Thes 2. 4. Blessed is he that condemneth not himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that thing which hee alloweth Rom 14. 22. The same word is vsed 1. Tim. 3 10. Let the Deacons first bee prooued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not only tried and examined but allowed of and approoued before they vse their office And all these must goe together for wee must so search as to know not theorically but experimentally and so know as to approoue and allow of what is pleasing to God Searching without knowledge sauours of ignorance knowledge without practise is but hypocrisie Searching and knowing without doing and allowing is a tricke of a Pharisee but first search then know for knowledge without searching sauours of errour and first know then allow for approouing without knowledge is but blinde zeale Rom. 10. 2. Search and trie vnderstand and know and approoue and allow this makes an altogether Christian Many search and try but neuer come to knowledge like the simple women in Timothy Euer learning and neuer able to come to the acknowledgement of the truth 2. Tim. 3. 7. Many know Gods will but neuer doe it and to them it is sinne Iam. 4. 17. Many both seeke and know but allow it not in their hearts such are your close hypocrites and Church-papists who will frequent the Church and seeme to search and proue what is Gods wil know it But they draw neere with their bodies and their hearts are farre from God Esa 29. They heare but vnderstand not they see but perceiue not Act. 28. 26. That I may therefore the more orderly proceede I will handle this dutie in a three-fold obseruation according to the three-fold signification of the word First I obserue that 1. Obser it is the dutie of all Christians in generall and each one in particular diligently to search prooue and try what is the will of God and this in the first place It is not sufficient to know that there is a way but to know which is the right streight and true way So it is not enough to know that Gods will must be fulfilled but to know what that will is which God will haue vs to obey Therefore as a traueller not well knowing the way makes inquirie vpon all occasions and searcheth out the best way and getteth all the best directions hee can to bring him the next way to his iourneys end So must euery Christian that trauelleth the waies of God seeke and make diligent inquirie what is the next way to heauen namely what is the will of God which euery one must doe that euer meanes to come to heauen Math. 7. 21. For all the while wee are ignorant of Gods will we erre from Gods waies and stray aside in by-pathes There is a way that seemes right vnto man but the end thereof are the waies of death Prou. 14. 12. yea euery way is right to a man in his own eyes Prou. 12. 1. the onely true way is to know the will of God and doe it How great cause then haue we with all diligence to make diligent search and to proue what Gods will is wherein it consisteth what are the duties required about it and the like Almighty God calleth vpon vs for this Stand in the waies and see and aske seeke enquire for the old pathes where is the good way and walke therein Ier. 6. 16. first seeke and enquire for the good way then walke in it So I say first search inquire and proue what this will of God is what to be done and what to be vndone what is pleasing to God what displeasing then walke in obedieuce to it So the watch-man cryeth If ye will enquire enquire yee Isay 21. 2. The Prophets did not onely know that saluation was to be wrought by Christ nor onely belieue in him to be exhibited but as S. Peter noteth Of this saluation the Prophets haue enquired and searched diligently searching what time c. 1. Pet. 1. 10. 11. So it is not sufficient for vs to heare of Gods will and in generall to know that his will must be done but to enquire and make diligent search what it is that wee may proue what that good that acceptable and perfect will of God is Rom. 12. 2. In this search I obserue In this search three things obserued Obser 1. three things first The rule of this search secondly the helpes vnto it thirdly the manner of it First the Rule of this search is the word of God contained in holy Scriptures The Scriptures are able to make vs wise vnto saluation and all Scripture is profitable for doctrine for reproofe for correction for instruction 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously in all wisedome teaching and admonishing your selues Coloss 3. 16. There is nothing needfull to saluation nothing either commanded or forbidden but it is contained in holy Scripture and therefore if any man be ignorant of Gods will it is for want of knowledge in the Scriptures Yee erre not knowing the Scriptures Math. 22. 29. Therefore saith Christ Search the Scriptures for in them ye
thinke to haue eternall life and they are they which testifie of mee Iohn 5. 39. This must be done publiquely or priuately In publique in hearing the word to turne to places alledged as the men of Berea who searched the Scriptures daily whether those things were so which Paul preached Acts 17. 11. In priuate by reading them and causing them to be read wherein when ye read ye may vnderstand Ephes 3. 4. This word is the touch-stone to try all doctrines as we are exhorted 1 Thes 5. 21. and 1 Ioh. 4. 1. therefore in all difficulties doubts and controuersies we must haue recourse to the word as Esay saith To the law and to the testimony Esay 8. 20. Secondly the helpes vnto Obser 2. this search are First Gods Ministers who are or should be indued with such knowledge that in matters of difficulty and doubts they may be able to giue satisfaction in all necessary not curious points concerning saluation the people must haue recourse vnto them But to the shame of a number be it spoken who to conceale their owne ignorance will neuer resort to their Minister because they will not bewray their blindenesse ignorance and error so they which are ignorant Gods will will be ignorant still for as Paul saith they haue not the knowledge of God I speake this to their shame 1 Cor. 15. But let all such remember what the Lord saith The Priests lips should preserue knowledge and the people should seeke the Law at his mouth for he is the messenger of the Lord of hostes Malachi 2. 7. Secondly we must vse feruent and effectuall prayer to Almighty God to giue vs hiâ— holy spirit to enlighten our vnderstandings to informe our iudgements that we may rightly discerne of things that differ and that wee may see what is Gods will Thus wee should neuer goe to heare or read the word publiquely or priuately but first prepare our selues by prayer Obserue the practise of Dauid often in the Psalmes especially 119. Open mine eyes O Lord that I may see the wonderfull things of thy Law Teach me thy statutes Giue me vnderstanding Teach me good iudgement and knowledge and the like The spirit searcheth all things yea the deep things of God c. 1 Cor. 2. 10. 11. 12. 13. Thirdly wee must compare Scripture with Scripture one place with another and obserue the coherence and scope of the place both what goes before and what followes after for that which seemes more obscure in one place is made more plaine in another In all these wee must truely humble our selues acknowledging that we can doe nothing as of our selues and God will teach the humble man his way Psal 25. 9. Thirdly the manner of Obser 3. this search must be First with vnderstanding for many please themselues in bare hearing and reading and thinke they doe God high seruice because they reade now and then vpon the Sabboth-day a Chapter or two and heare a Sermon whereas they vnderstand nothing They heare but vnderstand not and therefore Paul exhorting vs to proue search what is Gods will explaines himselfe saying Be not wnrise but wise vnderstanding what the will of God is Ephes 5. 17. nothing it as a point of greatest folly to search and not vnderstand Let him that readeth vnderstand Marke 13. 14. Vnderstandest thou what thou readest Acts 8. 30. Secondly it must be frequent The men of Berea searched the Scriptures daily Acts 17. 11. The word of God must dwell in vs plenteously and richly Colos 3. 16. which cannot bee vnlesse wee often acqu intâ— our selues with it in reading hearing meditating conferring and the like The godly mans delight is in the law of the Lord and therein doth he exercise himselfe day and night Psal 1. 2. and Iosh 1. 8. Meditate vpon these things giue thy selfe wholly to them continue in them 1 Tim. 4. 15. 16. Thirdly it must be vpright and in truth with a desire to be bettered and a care to practife those things we learne It is no dallying with edge-tooles Therefore if yee will enquire enquire Isay 21. 12. that is doe it in deede and in good earnest vprightly and in truth My soule saith Dauid breaketh out for the feruent desire that it hath alway vnto thy iudgements Psal 119. 20. Wee must incline our eares to wisedome and apply our hearts to vnderstanding wee must seeke as for siluer and wee must search for her as for hid treasures and then we shall vnderstand the feare of the Lord and finde the knowledge of the Lord Prou. 2. 2. 3. 4. but without this diligent and vpright search wee can neuer finde the knowledge of Gods will and therefore hee saith Hee that seeketh findeth Math. 7. 8. This dutie is excellent and necessary Excellent for it is the ground of all happinesse and comfort by it wee haue acquaintance with God himselfe wee come to know his will we are as it were of his Counsaile and all things necessary to our saluation hee reuealeth vnto vs Thus acquainting our selues with God thereby good shall come vnto vs Iob 22. 21. And the knowledge of the holy God is vnderstanding Prou. 9. 10. By this we perceiue the truth it selfe for this word is truth Iohn 17. 17. Here wee haue rules for doctrine for reproofe for correction for instruction for patiencein tribulation for resisting Sathans temptations for remedies against sin for attaining of grace for performing all good duties both towards God and Men through the whole course of our liues Necessarily also First for the naturall and carnall man to bring him to knowledge for the naturall man perceiues not the things of God neither can he know them 1 Cor. 2. 4. But it is the word which giueth wisedome to the simple and light vnto the eyes Psal 19. No man naturally vnderstandeth or seeketh after God namely in spirituall things Rom. 3. 11. But the word is a lampe vnto our feete and a light vnto our pathes Psal 119. 105. And whereas wee cannot of our selues conceiue aright of God and his will yet by searching the Scriptures we may for they testifie of him Iohn 5. 39. Secondly it is necessary for the spirituall man namely to increase in the knowledge of Gods will For we know but in part 1 Cor. 13. 9. and we must goe forward in the knowledge of Christ 2 Pet 3. 18. And as new borne babes desire the sincere milke of the word to grow thereby 1 Pet. 2. 2. And if any man thinkes he knoweth any thing he knoweth nothing yet as hee ought to know 1 Cor. 8. 2. And this be said of this first obseruation or doctrine contayning the first propertie of the Children of light that walke in this first steppe Now for the Vses and first for Reproofe This reprooueth the Popish For Reproofe Vse 1. teachers and people both for doctrine and practise for they teach not the word of Christ nor suffer the people to search the Scriptures but debarre them of them and
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
these Farre greater are the sinnes against knowledge than those of ignorance and greater shall be their iudgement And as the former perish for want of knowledge Hos 4. 6. so shall these perish for want of practise in not obeying the Gospel 2. Thess 1. 8 9. And all such I leaue to consider of that sharpe reproofe of our Sauiour Christ Why doe yee call mee Lord Lord and doe not as I bid you Luke 6. 46. As if he had said Seeing a good tree bringeth foorth good fruit and a good man out of the good treasure of his heart bringeth foorth good things and out of the abundance of the heart the mouth speaketh how commeth it to passe that you like the Scribes and Pharises seigne your selues to bee good trees and treasures trusting onely to your bare profession calling mee Lord Lord whereas you doe not as I bid you you are but trees hauing onely leaues and no fruit good words but no good workes hauing the leaues of a bare profession but wanting the fruit of practique obedience and an holy conuersation and therefore yee are accursed like the fig-tree of whom Christ hath many yeeres together sought fruit but findeth none Matth. 21. 19. Vse 3 Thirdly This should stirre vp Gods Ministers to labour and take paines to teach their people knowledge knowledge of God knowledge of his will knowledge in the Word for as the people perish for want of knowledge Hos 4. 6. so they want knowledge and perish for want of preaching Where prophecie faileth the people perish Prou. 29. 18. Faith knowledge and other graces come by hearing as the ordinary means and how can wee beleeue in him of whom we haue not heard and how can wee heare without a Preacher Rom. 10. 14. to 17. Wee Ministers must teach Gods people and pray for them or else we sinne against God as Samuel saith As for mee God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and right way 1. Samuel 12 23. I will teach you the feare of the Lord saith Dauid Thus Ministers must doe as the Priests and Leuites did They read in the Law of God and gaue the sence and caused the people to vnderstand the reading Nehe. 8. 7. 8. And let vs marke it that if the people perish in their sins for want of teaching their bloud shall be required at the Ministers hand Ezek. 3. 18 20. Vse 4 Lastly This teacheth vs all both Minister and people to take heed how any of vs content our selues with bare knowledge and aboue all things to become conscionable practitioners of God will This is the onely thing that commends a man to God and is acceptable to him I◠Christ Iesus that is in the kingdom of grace neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. Circumcision is nothing and vncircumcision is nothing that is all the outward Rites Ceremonies Dignities Regalities Priuiledges and Prerogatiues whether of Iew or Gentile all outward Wisedome Ciuility Wealth policie Strength all outward Actions Hearing Praying Partaking of the outward Elements in the Sacraments Preaching Fasting Almes-deedes and the like are nothing but the keeping of Gods Commandements that is the doing of Gods will 1. Cor. 7. 19. We must not receiue the grace of God in vaine 2. Corinth 6. 1. that is the doctrine of the Gospel which is the doctrine of grace must not be onely in word or onely in a forme of outward profession but a word of power inabling vs to performe it quickening vs in the wayes of righteousnesse and making vs pliable to obey that which is taught The Kingdome of God is not in word but in power 1. Cor. 4. 20. not to talke of the word but to doe it and reforme our liues according to it We must therefore bee not onely hearers and knowers but doers Iam. 1. 22. And thus I end with that godly exhortation of S. Paul Those things which ye haue both learned and receuied and heard doe And the God of peace shal be with you Philip. 4. 9. And thus much of the Second Obseruation The Third followeth Thirdly I obserue from Obser 3. the word Procuing that it is the duetie of euery Christian to allow of and approoue what is Gods will and pleasing to the Lord so much the word signifies to like of to approoue of to allow of as I haue shewed For our better vnderstanding whereof obserue two things 1. What it is to approoue and allow of Gods will 2. The meanes how wee may come to allow of it Of these briefly To approoue and allow of what is pleasing to God is wholly to conforme our wills and willingly to subiect our wills vnto Gods will in all things resigning vp our selues wholly to bee ruled by God according to his good will and pleasure and being content with whatsoeuer is Gods will approouing it in our hearts whether it be by doing or suffering in prosperitie or aduersitie and all because it is Gods will Thus did Dauid approoue of Gods will It is written in the booke that I should fulfill thy will ô my God I am content to doe it yea thy Law is within my heart Psal 40. 8. Thus did our Sauiour Christ Not my wil but thy wil be done Mat. 26 39. 42. Thus did Ioab The Lord doe that which seemeth him good 2. Sam. 10. 12. Thus did the people that besought Paul not to go vp to Ierusalem when hee would not be perswaded they ceased saying The will of the Lord bee done Acts. 21. 14. Thus did Eli It is the Lord Let him doe what seemeth him good 1. Sam. 3. 18. This dutie is of great vse but especially in time of aduersitie in sickenesse crosses diseases losse of friends losse of goods in reproaches slanders false accusations and in any distresse either of body or minde In all and each of these wee must subiect our wills to Gods will and bee contented because it is Gods will suffering patiently whatsoeuer it shall please God to lay vpon vs I was dumbe saith Dauid I opened not my mouth because thou Lord didst it Psal 39. 9. So must euery one follow his example Come what wil come knowing it to bee the good will and pleasure of God we must bee silent and say nothing because it is the Lords doing In this regard it is an excellent saying though in the Apocrypha and worthy all our practise howsoeuer carnally wee would wish the contrary Neuerthelesse as the will of God is in heauen so let him doe 1. Maccabees 3. vers 60. This approbation of Gods will must bee 1. Voluntary 2. Patient 3. Thankefull 4. Generall First Voluntary without compulsion and therefore it must not bee because wee cannot shift it but because it is Gods doing we must serue God with willing mindes 1. Chron. 28. 9. seruing him simply and absolutely for himselfe and so approue of his will because hee
14. and this comes to passe by reason of the hardnesse of heart which blindes the vnderstanding Hauing the vnderstanding darkened through the ignorance that is in them because of the hardnesse of their hearts Ephes 4. 18. God gaue Iesabell a space to repent there was his offer and reuealed will but she repented not there was her refusall hardning her heart Reuel 2. 21. Vse 4 Lastly this reprooues all immoderate sorrow impatiency discontentment vnwillingnesse vnthankefulnesse whereby especially in time of affliction men shew themselues displeased with that which is Gods will and if they might haue their own wils they would neuer haue the least crosse so long as they may liue in health wealth peace liberty and abound in worldly prosperitie they like it well but when trouble comes they murmure and complaine against God they like not then to retaine God in their knowledge Rom. 1 yea when tribulation and persecution ariseth because of the word by and by they are offended Math. 13. 21. and in time of temptation they fail away Luke 8. 13. In a word we must take great heede of hardnesse of heart vnregenerate wills vnsanctified affections as pride hatred malice and the like all which doe greatly hinder vs that wee cannot approoue of what is acceptable and pleasing to the Lord And thus much bee said of the word Proouing that is searching and trying vnderstanding and knowing by experience liking of approouing and allowing what is the will of God proouing what is acceptable to the Lord. And thus I conclude this first point with that louing exhortation of the Apostle I beseech you brethren by the mercy of God that ye present your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruice And be not conformed to this world but be ye transformed by the renewing of your mind that ye may prooue what is that good that acceptable and perfect will of God Rom. 12. 1. 2. Here ends the first Sermon THE SECOND SERMON vpon this FIRST STEPPE Proouing what is acceptable to the Lord Ephes 5. 10. WEe haue heard hitherto of the dutie it selfe now I proceede to the second point in the Text namely what must be prooued and approoued The thing then which we must prooue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is acceptable or wel-pleasing to the Lord It is the counsell of the Apostle 1 Thes 5. 21. Try all things hold fast that which is good as if he should haue said as I would not haue you despise prophecying so I would not haue you to admit and approoue of euery Doctrine without discretion but to prooue the doctrines and hold fast onely that which is good I would haue you to trie the Doctrines by the Touch-stone of Gods word and not to be carried away with euery winde of doctrine Ephes 4. 14. I would haue you try the spirits whether they be of God or no but not to belieue euery spirit 1 Iohn 4. 1. I would haue you to approoue of nothing but what is well-pleasing to God Thus I desire that ye may walke worthy of the Lord vnto all pleasing Colos 1. 9. 10. And I beseech you brethren and exhort you by the Lord Iesus that as ye haue receiued of vs how yee ought to â—â—lke and to pleaâ—e God so yee would abound more and more 1 Thes 4. 1. and as the Text hath it to walke proouing what is acceptable to the Lord or well-pleasing to God Not what is pleasing to men for if we seeke to please men wee are not the seruants of Christ Gal. 1. 10. Not to seeke and prooue what is the pleasure of the Pope as the Papists doe Not what is pleasing to the world for he that will be a friend to the world is an enemy to God Iam. 4. 4. and the wisedome of the world is foolishnesse with God 1 Cor. 3. 19. Not what is pleasing to our owne corrupt natures affections humors dispositions for this is to liue vnto our selues and not to the will of God which is forbidden 1 Pet. 4. 1. 2. Not what is pleasing to the diuell for so we fall into the suare of the Diuell and are taken captine hy him at his will 2 Tim. 2. 26. but what is well-pleasing to the Lord that if it be agreeable to his word then to receiue it if disagreeing to his word then to reiect it if the word commands it wee must doe it if the word forbid it wee must leaue it vndone and thus shall we walke proouing what is pleasing to the Lord. For our better vnderstanding of this point I will handle it first Generally shewing what that is in generall which is acceptable or pleasing to the Lord secondly more particularly what the pleasure and will of God is and wherein it doth consist Generally that is acceptable or pleasing to God which is agreeable to the will of God this and onely this is well-pleasing to the Lord therefore the Apostle exhorting vs to proue what is pleasing to the Lord explaines himselfe afterwards speaking of the same thing in the 17. Verse be not vnwise but vnderstand what the will of the Lord is Thus to please God and in all things to obey Gods will are all one and often taken for the same in Scriptures S. Iohn saith 1 Epist 3. 22. Whatsoeuer wee aske wee receiue of God because we doe those things which are pleasing in his sight Which hee explaines afterwards speaking of the same thing This is the confidence that we haue in him that if wee aske any thing according to his will he heareth vs 1 Iohn 5. 14. And so the Apostle in his prayer sheweth saying The God of peace make you perfect in euery good worke to doe his will working in you that which is wel-pleasing in his sight Heb. 13. 21. where he giueth vs to vnderstand that a good worke and well-pleasing to the Lord is that which is done according to his will and which hee worketh by his spirit in his children And so on the contrary that is displeasing to the Lord which is disagreeable and contrary vnto the will of God When they murmured against God complaining that they had nothing but Manna they forgat God and were vnthankefull this was contrary vnto Gods will and this displeased the Lord Psal 78. at large Yea forty yeares long was God grieued with this generation Psal 95. 10. and they please not God and are contrary to all men 1 Thes 2. 15. because they did such things as were not according to the will of God but contrary vnto it as they killed the Lord Iesus and their owne Prophets and persecuted the Apostles and the like Secondly then wee are said to doe that which is well-pleasing to the Lord or acceptable to the Lord when we labour in vprightnesse of he art to keepe Gods commandements as on the contrarie we doe as highly displease God when wee breake his commandements Whatsoeuer we aske of God wee receiue because wee keepe his
commandements and doe those things which are pleasing in his sight 1 Iohn 3. 22. where wee may se that to keepe Gods commandements and to doe what is pleasing in his sight are in effect all one and wee can not possibly please God in any thing vnlesse woe endeauour to yeeld vpright obedience to all Gods Commandements and when no outward action priuiledge or prerogatiue whether of Iew or Gentile stands vs in any stead this doth for circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God 1 Cor. 7. 19. Doct. Hence I gather that the right way to please God is to doe nothing but what is agreeable to Gods will ioyned with obedience to all Gods commandements Quest But how shall I know when it is agreeable to Gods will and when it is not Answ It is onely then agreeable to Gods will when it is agreable to the word of God for his whole will is contained in the word and when wee doe what the word commands and leaue vndone what the word forbids then we doe the will of God and please him and when wee doe contrary vnto the word we vtterly displease him Now the will of God is two-fold Secret Reuealed The first is the will of his good pleasure which neither may nor can be resisted My counsell shall stand and I will doe al my pleasure c. Isay 46. 10. 11. Of which speake these places God will haue mercy on whom he will and whom he wil he hardeneth Rom. 9. 18. 19. He hath predestinated vs according to the good pleasure of his will Ephes 1. 5. and the like This secret will being the will of his good pleasure is not here meant neither doth this belong to vs to pry into neither is this the rule of our actions Secrets belong to God Deut. 29. 29. But I speake of the reuealed will of God which is called his signified will which is reuealed and made knowne to vs in his sacred word Reuealed things belong to vs Deut. 29. 29. And this is the only law and Rule of all our actions yea of whatsoeuer is to bee either beleeued or practised Thus the Word is the will of God both the Law and Gospel because they serue to declare and manifest vnto vs what is pleasing and acceptable to God and what is our duety both towards God our selues and others thus commaundements counsels comminations threatnings prohibitions promises and the like are the signifying and reuealed will of God according to which onely wee must thinke speake and doe Vse 1 First This doctrine condemnes all those that either neglect or contemne the Word of God in which alone the will of God is reuealed They hate to bee reformed and cast the Word behinde them Psal 50 17. How can such men doe that onely which is pleasing to the Lord and agreeable to his will When as Salomon saith or God by Salomon They refuse to hearken to the call of God speaking to them in his Word they set at naught all Gods counsell they will none of his counsell but despise all his reproofe Prou. 1. 24 25 and 30. verses Yea they say vnto God Depart from vs wee desire not the knowledge of thy wayes Iob 21. 14. It is a fearefull case to see how little the word of God is regarded and how much it is despised and in despising the Word they dispise the will of God which who so doth shall bee destroyed Hee that despiseth the Word shall bee destroyed Prou. 13. 13. Secondly This reprooues the practise of the Papists who neglect the word of God and debarre the people of it and giue credence to Popish teachers and writings of men cleane contrary vnto the word of God How is it possible for these to please God wheras the word of God which containeth his will should be the onely rule of all their actions and yet wholly neglected of them Obiect They say it is not lawfull for Lay-men to bee acquainted with Scriptures or to read study the Scriptures Ans But I say what Christ saith to one he saith to all Mark 13. 37. if to all then to Lay-men The Spirit in the Word speaketh to whole Churches Reuel 2. and 3. Chapt. if to whole Churches then to Lay-men And that which Paul speaketh of one Epistle is true of the whole Scriptures that they belong to all the members of Christ aswell Lay-men as Ministers whereas they forbid Lay-men the reading of Pauls Epistles or any part of Scriptures I change you by the Lord let all Papists remember and regard this strict charge that this Epistle bee read vnto all the holy brethren 1. Thess 5. 27. if to all the holy brethren then to Lay-men or else let the Papists conclude that Lay-men aâ—â— none of the holy brethren Thirdly This teacheth all of vs to examine throughly by the touchstone of Gods word what the will of God is that so our whole worship of God and euery part therof may be only such as is agreeable thereunto or else it is impossible for vs to please God in any one part of his worship Thus all our prayers must be according to Gods will If we aske any thing according to his will he heareth vs. 1 Ioh. 5. 14. Thus all our preaching must bee according to Gods will reuealed in his Word If any man or Angel from heauen preach any other doctrine wee must hold him accursed Galat. 1. 8 9. Thus all our hearing must bee onely to receiue Gods word to heare Gods owne voice not any thing else My shoope heare my voice the voice of strangers they will not heare Iohn 10. 5 27. If any bring you not this doctrine receiue him not neither bidde him God speede 2. Epist Iohn 10. verse So for the Sacraments they must bee administred and receiued according to the will of God that is the forme and manner prescribed in Gods word 1. Cor. 11. 23. All which condemne the Papists who neither pray preach heare administer or receiue or performe any seruice answerable to Gods will and word Lastly This condemnes all such as liue in a continuall breach of all Gods Commandements who in stead of keeping all transgresse all and if all bee accursed by the sentence of the Law who continue not in all things written in the booke of the Law to doe them Gal. 3. 10. how much more doth this curse belong to those that continue in breaking the whole Law and do nothing written therin And if he that despised Moses Law died without mercy vnder two or three witnesses of how much sorer punishment shall hee be thought worthy who in stead of obeying the will of Christ according to his Word hath troden vnder soote the Sonne of God and hath in stead of doing onely what is agreeable to Gods will and the good motions of the Spirit done despight to the Spirit of grace as Paul saith Hebr. 10. 28 29. How is it possible for such to prooue what is
is pleasing to God first Custome in sinne Ier. 13. 23. The customary sinner cannot possibly in regard of humane power doe any good secondly Pride and Ambition Psal 10. 4. The wicked through the pride of his countenance will not seeke after God God is not in all his thoughts thirdly Loue of this world with the pleasures profits and vaine delights thereof 2 Tim. 3. 4. Wicked men are louers of pleasures more than louers of God Thus 2 Tim. 4. 10. Demas forsooke Paul and fell away hauing loued this present world Saint Iames saith Chap. 4. 4. The friendship of the world is enmitie with God whosoeuer therfore will be a friend of the world is the enemy of God And Saint Iohn telleth vs plainely 1 Ioh. 2. 15. If any man loue the world the loue of the Father is not in him fourthly Bad Company this we ought to shunne as the poison and bane of our soules if euer we would please God and be â—ccepted of him Saint Bet. 2 Epist at large describes the wicked and amongst the rest saith They cannot cease from sinne beguiling vnstable soules Verse 14. and allure others through the lusts of the flesh Verse 18. Beware least ye being led away with the error of the wicked fall from your own stedfastnesse 2 Pet. 3. 17. Wherefore saith the Lord 2 Cor. 6. 17. 18. Come out from among them and be ye seperate and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my Sonnes Daughters saith the Lord Almighty Loe here how wee may be receiued into Gods fauour and be accepted of him as his owne children viz. by forsaking the company of wicked vnbelieuing Infidels vnrighteous idolaters drunkards whoremongers and the like of whom mention is made Verse 14. c. Therefore Paul hauing described the wicked by sundry Titles at large 2 Tim. 3. giueth vs this Exhortation From such turne away Verse 5. To these we may adde 1. Selfe-loue 2. Worldly Cares 3. Hypocrisie 4. Intemperancie 5. Delight in any one sinne 6. Carnall securitie 7. Dominion of Sinne. 8. Contempt of Word Sacraments 9. Neglect of holy duties and the like By all which it is manifest in holy Scripture that who so liueth in these or any of them cannot possibly prooue or approue what is acceptable or well pleasing to the Lord. Thus much of the Lets Now of the Meanes and Helps which may further vs in the performance of this duty The Meanes and Helpes are these either Outward Inward First The Outward Meanes is the Word of God either read or heard preached Herein wee may see whatsoeuer good duty is commanded whatsoeuer sin is forbidden what we should do to please God what we should not doe to displease him Here are dueties publike or priuate both coÌ„cerning God our selues or others Here are sinnes forbidden both against God and man either our selues or others Sinnes of impiety against the first Table of vncharitablenesse against the second Sinnes reigning sinnes lesse reigning Sinnes of omission of commission Sinnes inward or outward Sins in thought word or deede Sinnes open and secret c. Therefore saith our Sauiour Christ Search yee the Scriptures for they are they which testifie of mee Iohn 5. 39. Wherein when yee reade yee may vnderstand Ephes 3. 4. To the Law and to the testimony Esa 8. 20. Let the Word of God dwell in you plenteously in all wisedome teaching and admonishing your selues Coloss 3. 16. Therefore I say to all as the Prophet Esay Seeke yee out the booke of the Lord and reade Esay 24. 16. Secondly Another Means is feruent and effectuall prayer this is very necessary and must concurre with the former both before and after reading or hearing for God giues the blessing vpon the Word which blessing is obtained by prayer This Dauid knew well which made him pray so often Lord teach mee thy way Teach me thy statutes Giue mee vnderstanding Make mee to vnderstand the way of thy precepts Teach mee good iudgement and knowledge and the like as wee reade often in the Psalme 25. and Psalme 86. and often Psalm 119. and many other Wee must know that wee may bee enabled to see and doe what is pleasing to God and that wee may haue more and more vnderstanding in the wayes of godlinesse and therefore wee must pray with Dauid in the sence of our owne weakenesse Open mine eyes O Lord that I may see the wonderfull things of thy Law Psalm 119. 18. If Dauid so worthy a King so great a Prophet so wise so learned had neede to pray thus much more then haue wee cause who come farre short of him Let vs therefore confesse our owne weaknesse and bee resolued of the truth of Pauls words that we know nothing as wee ought to know 1. Corinth 8. 2. and pray wee with Dauid heartily Teach mee O Lord to doe the thing that pleaseth thee to doe thy will Psal 143. 10. Thirdly Obedience to Gods will This is a Meanes to know and discerne of what is pleasing to God for by this obedience wee shall bee able to trie the Spirits and iudge of rightly whether it bee from God or man which is taught vs and so being Gods to receiue it and practise it and so to doe Gods will If any man will doe Gods will hee shall know of the doctrine whether it bee of God c. Iohn 7. 17. Fourthly The worthy receiuing of the Sacraments especially the Lords Supper is a great Meanes to please God viz. when it is done with due preparation aforehand and with all deserued praise and thankesgiuing to God for the wonderfull worke of our Redemption when it is done with vnderstanding and knowledge of the mystery of Christ his Passion when it is done in faith in Christ repentance for sin and in loue to God and charitie towards men Thus we doe performe an acceptable seruice are confirmed in grace and doe offer to God a sacrifice of righteousnesse with which GOD is alwayes well pleased as Dauid saith The Lord is pleased with the sacrifices of righteousnesse Psalm 51. Who so offereth God prayse glorifieth him Psam 50. 23. I will prayse the Name of God and magnifie him with thankeâ—giuing this also shall please the Lord. Psalm 69. 30 31. Lastly The Inward Meanes is the holy Spirit of God which doth second and make powerfull the word in our hearts it helpeth our weakenesse it enlightneth our vnderstanding it sanctifieth our affections it regenerateth our wills it reneweth our minds it instructeth and teacheth vs the wayes of God and guideth the whole man according to the will of God whereas wee of our selues are not able to thinke a good thought as of our selues 2. Cornthi 3. 5. Thus the Spirit helpeth our infirmitie Rom. 8. 26. The holy Ghost shall teach vs all things Iohn 14. 26. Hee is the Spirit of trueth and testifieth of Christ Iohn 15. 26. This Spirit will guide vs into
all trueth Iohn 16. 13. Thus by the help and direction of God Spirit wee cannot but please God And whereas wee cannot search into the deepe things of God wee cannot of our selues know them or perceiue them yet the Spirit searcheth all things yea the deepe things of God The things of God knoweth no man but the Spirit of God and the things of God are spiritually discerned 1. Corinth 2. 10 11 12 15 14. And thuâ— much of the Meanes and of the second point in the Text viz. the Obiect what God would haue vs prooue viz. what is acceptable or well pleasing to him And I conclude with the words of Saint Paul I will not cease to pray for you and to desire that yee might bee filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that yee may walke worthy of the Lord vnto all pleasing Coloss 1. 9 10. Here ends the second Sermon THE THIRD SERMON vpon this FIRST STEPPE Prouing what is well-pleasing to the Lord Ephes 5. 10. HAuing spoken hitherto of the second point viz. the Obiect I proceede to the handling of two other points by me propounded fitly and necessarily offering themselues to our consideration which are necessarily included in the Text beeing a continued speech and hauing relation to and dependance on the 8. verse The first which is the third in order concernes the persons to whom this duetie belongs id est those which are light in the Lord and children of the light The fourth last point is the continuance of this duty in the word Walke proouing what is acceptable to the Lord. Concerning the persons Though it bee a dutie which all without exception ought to practise and all should doe it yet Saint Paul applies his speech only to the faithfull of Ephesus Such as were blessed with all spirituall blessings in Christ who were predestinate elected adopted accepted in Christ c. Cha. 1. at large Such as were dead in sins trespasses but now are quickned in Christ Such as were farre off but now are made neere by the blood of Christ Such as were strangers from God without God in the world but now are reconciled and are made fellow citizens with the Saints and of the houshold of God c. Chapt. 2. and so through euery Chapter speaking of the faithfull and beleeuers and particularly in this Chapter Yee were once darkenesse but now are light in the Lord walke as children of the light verse 8. proouing c. The persons then are the regenerate and such as are conuerted these must walke proouing what is pleasing vnto God And First greatest reason of all men haue these to seeke to please God considering what great things GOD hath done for them how he hath chosen them adopted them iustified sanctified and redeemed them how hee hath pulled them out of their naturall estate to become spirituall how hee called them out of darknes into his marueilous light All these and the like well considered are so many motiues to make them walke worthy of the Lord vnto all pleasing Thus the riches of Gods goodnesse leadeth them to repentance Roman 2. 4. if not they shew themselues most vnthankefull to God or his great goodnesse Walke therefore proouing c. Secondly The Vnregenerate and impenitent cannot possibly please God in any one thing For their inward parts are very wickednesse but God hath no pleasure in wickednesse Psal 5. 4 9. Their heart is not right with God therefore they doe but flatter and lie in all their best actions Psal 78. 34 35 36 37. Againe they are out of Christ and so it is impossible they should please God So Paul saith They are without Christ and without God in the world hauing no hope Ephes 2. 12. Now none can please God vnlesse hee bee in Christ The Regenerate onely are in Christ as Paul saith Romans 8. 1 and 2. Corinth 5. 17. Therefore they onely can please God For that which is spoken of Christ himselfe This is my beloued Sonne in whom I am wel pleased Matth. 3. 17. is truly verefied in all the members of Christ being regenerate that though of themselues and in themselues they can doe nothing acceptable to God yet God beholding them in and through Christ cannot but bee well pleasing with them ioyning the vse of all good Meanes on their part Walke yee therefore proouing c. Thirdly It is not onely right and meete but also very necessary that such as are regenerate and borne anew should leade their liues answerable and walke in newnesse of life It is meete because GOD maketh vs good wise holy sanctified to this end that wee should bring forth answerable fruits Wee are created in Christ Iesus vnto good 〈…〉 Ephes 2. 10. And â—ee are redeemed to this end to serue God in righteousnesse and helinesse Luke 1 74 75. It is also necessary because it cannot otherwise bee but that euery one shall doe such things as are sutable to his new estate and condition Vnumquodque operatur secundum suam formam Euery thing worketh according to his owne forme as fire heateth The Sunne shineth inlighteneth quickeneth because it hath receiued such power of God and so in all other things naturall so it is as impossible for a man truely regenerate and made light in the Lord not to shew his light in words manners and whole life as it is impossible for the Sunne not to shine Yee therefore who are light in the Lord walke as children of the light proouing what is acceptable to the Lord. Fourthly Here is an Argument drawne from a comparison of their diuers estates wherein they were and now are to mooue them to this duetie as if the Apostle had said Your very calling from the estate of darkenesse wherein you were before conuersion vnto the state of light after conuersion requires this at your hands that your liues should bee congruent and agreeable to your present condition wherein yee now are When ye were darkenesse ye liued in darkenesse and walked in darkenesse not knowing what yee did because darkenes had blinded your eyes 1. Iohn 2. 11. And yee could not otherwise chuse but now the case is altered yee are light in the Lord The night is past the day is at hand you must therfore cast off the workes of darkenesse and put on the armour of light and walke honestly as in the day c. Rom. 13. 12 13. Walke therefore as children of the light proouing c. From hence that the Apostle directs his speech vnto the faithfull regenerate and already conuerted exciting and stirring them vp to this spirituall walking both in proouing what is pleasing to God and in shunning the vnfruitfull workes of darkenesse I obserue these Doctrines Doct. 1 First I gather from hence That no man out of th' estate of regeneration and conuersion can possibly so leade his life as acceptable or wel-pleasing to God This Paul sheweth plainely in vrging this duety vpon such as
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
receiue the end of your faith euen the saluation of your soules 1. Pet. 1. 9. Vse 2 If this bee a true property of a childe of light to perseuere this then condemneth all such as haue made good beginnings of an holy profession and giuen great hopes made great shews of godlinesse and yet haue reuolted and started aside and returned to their former vomit and wallowed in the mire of their former sinnes neglecting or altogether giuing ouer that good course in which sometime they seemed to bee deuout They had wont to bee very forward in hearing the word but now little or no whit regarding it They vsed to pray often with their families but now all is forgotten and layd aside They had wont to bee bountifull and liberall to the poore doing good to all specially to the houshold of faith but now their loue is waxen cold not a good worke comes from them It hath beene meate and drinke vnto them to doe Gods will in some measure but now they count it too much precisenesse and nicenesse to bee occupied about the exercises of religion The time was when with the Galathians they would haue pluckt out their owne eyes to doe Paul good but now with the Church of Ephesus they haue lost their first loue both to God his Ministers his Word and to their brethren They hold with Paul as Demas for a time and afterwards fall to imbracing this present euill world Thus they begin in the spirit but end in the flesh they giue euident testimenie that they are children of darkenesse whereas they should walke that is continue and perseuere in proouing what is pleasing to God Vse 3 Let this stirre vs vp to be earnest suiters by prayer to Almighty God for this excellent grace of perseuerance for God knowes it is not in our power to stand on minute without the assisting grace of God it is God who giueth grace by which grace wee are made both willing and able both to doe and to perseuere in well-doing Therefore Paul exhorting the Philippians to perseuerance Worke out your owne saluation with feare and trembling Phil. 2. 12. presently hee addeth verse 13. for it is God which worketh in you both the will and deede God onely is both willing and able to make vs perseuere without him wee can d ee nothing Iohn 15. 5. It is hee that begins a good worke in vs and will performe or finish the same vntill the day of Iesus Christ Philipp 1. 6. Such is the constant immutabilitie of God who maketh an end of euery good worke which hee beginneth now GOD worketh not onely an holy will and desire to perseuere but a reall and constant persisting in grace to the end and howsoeuer a man may not feele at all times this reall continuance yet GOD accepts the will and desire to perseuere pray therefore to God both for will and deed as Epaphras alwayes laboured feruently in prayers for the Colossians that they might stand perfect and complete in all the will of God Coloss 4. 12. Vse 4 Lastly This puts vs in minde of a former duetie which can neuer bee vrged enough namely not to stand at a stay in Christianitie or to goe backeward but to goe on and make good progresse not to bee weary in well-doing not to know vnderstand discourse of commend and like of what is pleasing to God but to practise it not to bee talkers but Walkers in such a course as may best please God as the Text saith Walke prouing what is pleasing to God But of this I haue spoken at large Onely I will answere a question or two and so conclude Quest 1 To what purpose is this and the like exhortations to those which are the children of light and light in the Lord who cannot chuse but so walke as the Sunne cannot chuse but shine and the fire cannot but heat it may seeme these exhortations are needlesse and superfluous Answ 1 First I answere with Saint Augustine that these exhortations are not vaine but by these by Gods ordinance the grace of God is promoted and more and more stirred vp in vs increased and preserued as by the preaching of the Gospel faith is stirred vp in the hearts of the Elect and by the same preaching this faith being thus excited is promoted inlarged and increased Answ 2 Secondly This Apostolical exhortation is not vaine because it is God who speaketh by his Apostle and other Ministers to teach men that howsoeuer it bee true that such as are the children of light cannot but so walke yet hee would haue vs to vse the meanes as to heare God speaking by his Ministers and so to suffer the words of exhortation Answ 3 Thirdly I answere Thogh wee are light in the Lord yet not perfect light wee haue onely the first fruits of the Spirit and much darkenesse remaines in vs by reason whereof we are many times stirred vp to doe the workes of darkenesse therefore for that darkenesse that remaines in vs these exhortations are needfull Answ 4 Fourthly So long as wee liue in this world we are mutable in constant and changeable and therefore this exhortation is needfull that we may abide and continue in the light not vnfitly or superfluously then doth the Apostle exhort here saying Walke as children of the light proouing what is pleasing to the Lord. Quest 2 Whether may wee seeke to please men because the Text saith Wee must prooue what is pleasing to God And Paul seemes to bee contrary vnto himselfe For Galath 1. 10. hee saith Doe I seeke to please men for if I yet pleased men I should not bee the seruant of Christ and yet hee saith 1. Cor. 10. 33. I please all men in all things Answ I answere In the place alleadged Galat. 1. 10. hee meaneth if he should make it the scope of his ministery to frame his doctrine and speech so as to please the affections and humors of men more then to seeke Gods glory and please him then hee should not bee Christs seruant But yet in that which is good and for the good of men wee may and must please men So Paul meaneth in the place alleadged 1. Corinth 10. 33. I please all men in all things not seeking mine owne profit but the profit of many that they may be saued And as Paul saith excellently else-where Rom. 15. 2. Let euery one of vs please his neighbour for his good to edisication And thus much of the First Steppe THE SECOND STEPPE and fourth SERMON Text. And haue no followship with the vnfruitfull workes of darknesse but reprooue them rather Ephes 5. 11. HItherto I haue spoken of the First Steppe of the Christian mans Walke Now in order out of these words I obserue the Second and Third Steppes The first in these words And haue no fellowship with the vnfruitfull workes of darknesse The other in these But reprooue them rather To speake of the first wee must not sleightly passe ouer this word And. Which
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
come into the world and men loued darkenesse rather than light because their deedes were euill For euery one that doth euill hateth the light neither commeth to the light lest his deedes should be reprooued Ioh. 3. 18. 19. 20. Loe here three brands of a wicked man 1. he belieueth not in Christ 2. hee loueth darkenesse 3. he hateth the light They loue darkenesse because they loue to doe all things in secret as Paul saith It is a shame to speake of those things which are done of them in secret Ephes 5. 12. They that sleepe sleepe in the night and they that be drunke are drunke in the night 1 Thes 5. 7. Thus adultery fornication vncleannesse wantonnesse whooredome loue darkenesse and delight to be in secret And wheras a childe of siue or sixe yeares olde would fray them and make them not to dare to attempt such wickednesse yet the all-seeing eye of God doth nothing daunt them and so it is with drunkards theeues murtherers and the like who commit such villanies for the most part in secret Thus the young man was ouertaken by the whoore in the euening in the twi-light in the blacke and darke night Prouerb 7. 9. 10. They lâ—ue euill more then good and lying rather then to speake righteousnesse yea their tongue loueth all deuouring words Psal 52. 3. 4. Againe they hate the light First Christ who is the true light Secondly the godly who are light in the Lord. Thirdly the light of the Gospell because it layeth open discouers and reprooueth their euill deedes Fourthly Gods Ministers who are the lights of the world Fiftly the light of an holy example as wee may reade They hated Christ Ioh. 15. 18. the godly Ioh. 15. 19. Gods Ministers Math. 10. 22. the light of the Gospell Ioh. 3. 20. holy example falsly accusing our good conuersation in Christ 1 Pet. 3. 16. Prou. 29. 27. Sinnes are workes of darkenesse because they infatuate and besot the wicked as doth darkenesse As a man that walketh in a darke night cannot see to doe any thing nor knowes not which way to goe but stumbleth at euery thing and knoweth not whether hee goeth or where he is because the darkenesse blindes him Euen so saith Salomon The way of the wicked is as darkenesse they know not at what they stumble Prou. 4. 19. Hee that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1 Iohn 2. 11. for he that walketh in darkenesse knoweth not whether hee goeth Iohn 12. 35. Thus through drunkennesse whooredome couetousnesse and the like a number are so besotted that for their liues they cannot leaue them but rather resolue to liue in them The drunkard shal say they haue beaten mee and I was not sicke they haue stricken mee and I felt it not when shall I awake I will seeke it yet againe Prou. 23. 34. 35. Loe how they are besotted The whoore with much faire speech caused the young man to yeeld with the flattering of her lips she forced him then marke He goeth after her straight-way as an Oxe goeth to the slaughter or as a foole to the correction of the stockes till a dart strike through his liuer as a bird hasteth to the snare and knoweth not that it is for his life Prou. 7. 21. 22. 23. Loe how fearefully and dangerously he is besotted and no maruell they bee thus besotted with sinne seeing as Paul saith They walke in the vanity of their mindes hauing their vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindenesse of their hearts who being past feeling haue giuen themselues ouer vnto laciuiousnesse to worke all vncleannesse with greedinesse Ephes 4. 17. 18. 19. Thus in regard of this besotting the wicked are often termed fooles The foole walketh in darkenesse Eccles 2. 14. I said vnto the fooles deale not so foolishly c. Psal 75. 4. I was enuious at the foolish when I saw the prosperity of the wicked Psal 73. 3. Remember how the foolish man reproacheth thee daily O God Psal 74. 22. and very oft in the Psalmes Saint Paul calleth them vnreasonable men Pray that wee may bee deliuered from vnreasonable and wicked men 2 Thes 3. 2. They will not bee learned nor vnderstand but walke on still in darkenesse Psal 82. 5. And their foolish heart is darkened Rom. 1. 21. c. where ye may read at large of the sottishnesse of wicked men by sinne Fiftly Sinnes are called workes of darkenesse because they end in darkenesse As they are practised here in the Kingdome of darkenesse so they shall end hereafter in vtter darkenesse They come from spirituall darkenesse they loue materiall darknesse they tend to and end in eternall darkenesse Cast ye saith Christ the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Math. 25. And hee that had not on the wedding Garment was commanded to bee bound hand and foote and 〈◊〉 away and cast into 〈◊〉 darkenesse Math. 22 1â— The children of the Kingdom shall bee cast out into vtter darkenesse Math. 8. 12. There is a twofold darkenesse 1. Inward as blindenesse of minde 2. Outer darkenesse which is the eternall night of damnation This is the end of all and euery sinne without repentance For euery sinne deserues it Euery transgression deserues the iust recompence of reward Heb. 2. 2. that is eternall death for the wages of sinne is deaeth Rom. 6. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death Rom. 6. 21. To the wicked the mist of darkenesse is reserued for euer 2 Pet. 2. 17. For if God spared not the Angels that sinned but cast them downe to hell and deliuered them into chaines of darkenesse to be reserued vnto iudgement The Lord then knoweth how to reserue the vniust vnto the day of iudgement to be punished c. 2 Pet. 2. 4. and 9. To whom is reserued the blacknesse of darkenesse for euer Iude 13. Verse The wicked are compared to bryars and thornes which are reiected and nigh vnto cursing whose end is to be burned Heb. 6. 8. Whose end is destruction Philip. 3. 19. that is eternall damnation which is a separation of soule and body from God and an adiudging of them both to perpetuall torments in hell fire with the diuell and his angels And thus much of the seuerall reasons why sinnes are called here workes of darkenesse Now briefly of the Application Vses of this vnto our selues From that which hath Obser beene spoken concerning workes of darkenesse wee may obserue what an horrible and abhominable thing Sinne is it is most odious and accursed It makes a man bondslaue to Sathan a preâ— for the Diuell seruant to it selfe an hâ—ter of God himselfe delighting in nothing that good is It makes a man blinde foolish impions sottish darkening the whole 〈◊〉 beginning in
vexe their brothers foule by malitious enuious and cruell speeches though he neuer deserued it as Dauid saith speaking cruelly despightfully and disdainfully against the rightcous Psal 31. They plot against the iust and gnash vpon him with their teeth 37. 12. or else their reproofes are to reuenge themselues on their brethren so taking Gods office out of his hand who saith Vengeance is mine and I will repay Rom. 12. 19. Eightly we must reprooue Patiently This may seeme to be the same which I spake of before viz. mildenesse meekenesse long-suffering but it is not for Saint Paul charging vs to reprooue with all long-suffering doth in the former Chapter distinguish long-suffering from patience setting them downe as two seueralls Thou hast fully knowne my long-suffering charity patience 2 Tim. 3. 10. So againe The seruant of the Lord must not striue but bee gentle to all men apt to teach patient in meekenesse instructing c. 2 Tim. 2. 24. 25. where wee see againe patience gentlenesse meekenesse are distinguished This patience must appeare not only in time of reproofe which may be called forbearance but also after reproofe to waite patiently for amendment of the partie reprooued All Scripture being profitable for reproofe for correction for instruction 2 Tim. 3. 16. is called the word of patience Reuel 3. 10. because it teacheth patience is the instrument of patience cannot be maintained without patience besides it is Gods word who is the God of patience Rom. 15. 5. and Christ calls it his patience Reuel 3. 10. which must teach vs to begge it at Gods hand when wee are to reprooue our brethren It is the saying of our Sauiour The good ground are they which in an honest and good heart hauing heard the word keepe it and brings forth fruit with patience Luke 8. 15. now one maine fruit is Christian reproofe Therefore let vs follow Saint Pauls counsell ioyning both together Warne them that be vnruly comfort the feeble-minded support the weake be patient toward all men 1 Thes 5. 14. if toward all then especially in winning and gaining a brother by reproofe Vse It must teach vs to take vp Saint Pauls counsell Let your moderation as our common English translations hath it Let your patient minde be known to all men Philip. 4. 5. This moderation must not be only in the practise of publique Christian equitie but also in priuate euen in our thoughts words and affections This also reprooues all those that neuer reprooue others but in the heate of their passions when they are most impatient most angry most discontented and most of all prouoked or else out of a melancholy fit then being furious and raging they foame out their venome and their owne shame exceeding all mediocrity and moderation and be come implacable not to bee appeased then they shoote foorth their arrowes euen bitter words and grieuous to be borne Thesâ— anâ— such like cursed fruits come through ouer-much hastinesse and impatiency Let vs therefore hearken to the praier and desire of Paul That we may walke worthy of the Lord vnto all pleasing c. strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse Colos 1. 9. 10. 11. Ninthly wee must reproue Considerately that is aduisedly without rashnesse wisely warily vpon serious deliberation taking the fittest opportunity to shew loue and to keepe loue Againe wee must consider the partie reprooued or our selues who reprooue 1. The partie reprooued that he is a brother professing the same religion and of the same Church to whom we owe a speciall dutie of loue or consider whether he be a scorner an open contemner of the word one that mockes thee for thy labour such an one reprooue not for howsoeuer Salomon saith To them that rebuke the wicked shall be delight and a good blessing shall come vpon them Prou. 24. 25. yet he forbiddeth to reprooue an open scorner Reprooue not a scorner He that reprooueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man meaning such an one as is peruerse in his waies obstinately wicked hating to be reformed getteth himselfe a blot Prou. 9. 7. 8. Secondly wee must consider our selues either that we haue beene as bad as other in time past offending in the same kinde or as great or greater Remember that ye were in times past thus and thus at large Ephes 2. 11. 12. or consider our selues as we are now viz. weake fraile subiect to fall euery houre or consider that wee may hereafter fall into the same sinnes or greater for wee are subiect to the same temptations as other men are Therefore though we thinke we stand we must take heed lest we fall 1 Cor. 10. 12. It is a note of an hypocrite not to consider himselfe Why beholdest thou the moate that is in thy brothers eye and considerest not the beame that is in thine owne eye Thou hypocrite first cast the beame out of thine owne eye Math 7. 3. 4. 5. It is a property of the wicked They consider not that they themselues doe euill Eccles 5. 1. Therefore as Paul saith when thou reproouest another consider thy selfe lest thou also bee tempted Gal. 6. 1. Vse This condemnes that preposterous course of a number who rashly vnaduisedly hand-ouer head in a garish humour reprooue others rather exasperating them and prouoking them to wrath than to reclaime them from sinne this kinde of reproofe sauors of spleene not loue Hee that sets a bone out of ioynt how wary how carefull is he he aduiseth himselfe well before hee will meddle with it and not goe rashly to worke as not careing what become of it much more care ought we to haue of restoring a member of the Church being as it were disioynted and fallen in any offence Secondly this reprooues those that deferre their reproofes whereas they must not be delaied but we are to make vse of the present time when it is most conuenient for though I doe not meane as I haue shewne that a man should reprooue a drunkard in his drunkennesse which may be called the present time yet out of that we must reprooue him betimes the sooner the better Sinne breakes a bone in the new man Reproofe sets it againe but the sooner a bone broken is set the sooner it's cured and with lesse paine so the sooner one is reprooued he is more easily recouered Lastly it reprooues those that neuer consider themselues nor others especially themselues which if they did it would beate downe the pride presumption ambition vaine-glory indiscretion rashnesse ouer-much boldnesse which a number vse in reproouing others insulting ouer their brethren as though they themselues were free from all reproofe Tenthly Wee must reprooue Zealously As we must reproue in the spirit of meeknesse so with Christian Zeale Zeale to Gods glory seeking and longing after the good of our brethren and not to endure the least sinne to goe vnreprooued Thus when wee see Gods glory to bee hazzarded
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.