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
accessary to thy brothers sinne thou hast fellowship with him in sinne How oft hast thou heard Gods name torne in peeces as it were by horrible and fearefull oathes would neuer speake against it Oh remember what was the commendation of the Church of Ephesus it could not indure or beare them which are euill as Reuel 2 2. So it is a signe and true note of Gods childe not to suffer sinne in our neighbour so farre as it lyeth in him so saith the Lord Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Marke what God saith of the wicked When thou sawest a theefe thou consentedst vnto him and hast beene partakers with the adulterers c. There is the sinne These things hast thou done c. but I will reprooue thee and set before thee the things that thou hast done there is the punishment Psal 50. 18. c. where we see how God punisheth communion with sinne as well as committing of sinne Vse 2 How doth this condemne the practise of the world who in stead of hauing no fellowship with sinne and sinners spend their whole time in company-keeping and prophane fellowship swilling and guzling dicing and carding and other vnlawfull recreations all the day long mispending the time and vainely expending their goods to licentiousnesse and prophanesse This they call good-fellowship whereas it is indeede fellowship with the diuell and his instruments it is drunken and diuelish fellowship God keepe mee from such fellowship and I will not say The diuell take them but I dare say The diuell will haue them except they speedily repent and forsake such wicked courses O consider this ye that forget God least hee teare you in peeces and there be none to helpe Psal 50â— Let vs be of Dauids minde not to know a wicked person c. Psal 101. 4. c. Let vs resolue against such and say with Dauid Away from mee yee wicked I will keepe the commandements of my God Psal 119. 115. Herein intimating thus much that wicked company doth hinder vs from keeping GODS commandements Vse 3 Let this moue vs then to haue fellowship onely with the godly and those that feare God that so wee may walke vprightly before God inoffensiuely before men so pleasing God Salomon saith Hee that walketh with wise men shall be wise Prou. 13. 20. Oh that we could truely say with Dauid and in truth so it should be I am a companion of all them that feare thee O Lord and keepe thy commandements Psal 119. 63. All my delight is in the Saints that are in the earth and vpon such as excell in vertue Psal 16. 3. In the godly mans eyes a vile person is contemned but he honeureth them that feare the Lord Psal 15. 4. The righteous saith Dauid shall resort vnto my company Psal 142. 9. Reade and obserue diligently Psal 101. wherein is set downe the true rule of a Christian mans walke necessary for all sorts and degrees high and low rich and poore for Kings and Princes for Ministers Magistrates Parents and Masters of families one with another shewing the manner of walking the resolution against wicked men and their workes and the choise onely of the faithfull and godly And that all this may the better be practised of vs we must be carnest in prayer with our God saying with the Psalmist Incline not my heart to any euill thing to practise wicked workes with men that worke iniquitie c. Psal 141. 4. for they purpose to ouerthrow my goings Psalme 140. 4. Cause mee therefore O Lord to know the way wherein I should walke Psal 143. 8. and let me euer escape such wicked men Psal 141. 10. Haue no fellowship c. Now I come to handle these words more particularly and to shew how many wares a man may bee said to haue fellowship and to communicate with the sinnes of others called here works of darknes And wee must know that euill workes are of two sorts 1. Such as are common to all sorts 2. Such as are more proper to this or that sort degree or calling The first are two-fold 1. Such as goe before the thing to bee committed 2. Such as follow after the sinne is committed Before a man may bee said to communicate and to haue felowship and to bee accessary to the sinnes of others diuers wayes First by prouocation as when one shall prouoke another vnto sinne though hee that is pouoked is guilty of the act of sinning and committeth the sin personally yet he who prouoked him to that sinne is guilty also as being accessary to his brothers sin and hee hath fellowship with him in his sinne and it is as much as if hee had committed the sinne in his owne person both in regard of the sinne it selfe and the punishment due vnto that sinne This prouoking of others to sinne may bee done two wayes 1. By incensing vrging stirring vp or compelling men to sinne 2. by entising or alluring others vnto sinne and both these may be done two wayes 1. By word 2. By deede when a man either by word or deed shall excite stirre vp and draw on others to euill as vniust anger wrath reuenge hatred discontentment discouragement drunkennesse whoredome and the like First I say men prouoke others to sinne by incensing or stirring them vp to sinne as Iezebel did Ahab killing Naboth for his vineyard There was none like vnto Ahab who sold himselfe to worke wickednesse in the sight of the Lord whom Iezebel his wife stirred vp 1. King 21. 25. Thus did wicked Amnon rauish his sister Tamar for hee being stronger than shee forced her and lay with her 2. Sam. 13. 14. This is a sinne in many parents forbidden by Saint Paul Fathers prouoke not your children to wrath least they bee discouraged Coloss 3. 21. Now parents may be said to prouoke their children to wrath three wayes 1. by vniust wicked and vnreasonable commands 2. By contumelious words rating and reuiling them and miscalling them 3. By extreame seuerity and rigorous dealing in their striking and beating of them excessiuely in their mad moode and rage without all reason It was the sinne of Saul against his sonne Ionathan First he commanded him to bring vnto him innocent Dauid that he might kill him Secondly hee miscalled him and reuiled him calling him the Sonne of a peruerse rebellious woman Thirdly he cast a iauelin at him to smite him with purpose to kill him thus Ionathan arose from the Table in fierce anger c. 1 Sam. 20. from Verse 30. to the end of 33. But most common is this sinne amongst drunkards and such as delight in drunken fellowship who stirre vp and compell men to be drunke or else will offer violence to their persons whereupon it comes to passe that many not onely hazard but loose their liues in this case The second way of prouoking others vnto sinne is by inticing and
of the deuill and the doers of them his children and therefore Saint Iohn saith Hee that committeth sinne is of the deuill for the deuill sinneth from the beginning for this purpose the Sonne of God was manifest that hee might destroy the workes of the deuill 1. Iohn 3 8. In this the children of God are manifest and the children of the deuill whosoeuer doth not righteousnesse is not of God neither hee that loueth not his brother and so consequently they are of the deuill 1. Iohn 3. 10. Christ told the vnbeleeuing Iewes that they doe the workes of their father the deuill and that they heare not Gods words because they are not of God but of the deuill Iohn 8. 41. 47. Thus the deuill is called the prince of this world Iohn 16. the prince that ruleth in the â—â—â—e c. Eph. 2. Where likewise hee is called the spirit that now worketh in the children of disobedience vers 2. where wee may plainely perceiue that the workes of the wicked proceede from the deuill ruling them and working all manner of euill in them Obiect But is not God the Author of sinne for it is said of God himselfe Is there any euill in the citie and the Lord hath not done it Amos 3. 6. I the Lord create euill I doe all these things I create darkenesse Esay 45. 7. Out of the mouth of the most high God proceedeth euill Lam. 3. 38. It may be thought that workes of darkenesse then come rather from God than the deuill Answ None of those places proue that God is the Authour of sinne neither is the word Sinne once named but the word Euill Omnis actio vt est actio est a Deo sed non malum actions Euery action as it is an action may be said to bee of God but the euill of the action is not of God but of the deuill Secondly Euill is two-fold Malum culpae the euill of the fault and this is meerely and simply euill void of all respect of good and this is sinne but none of the former places speake of this euill Malum poenae the euill of the punishment as crosses affliction sicknesse aduersitie and the like and of this euill God is Authour and this onely is meant in all the former places alleadged and this is not absolutely euil but hath some respect of good Of this euill Iob speaks Shall wee receiue good at the hands of God and not euill meaning the euill of aduersitie Iob 2. 10. Obiect But God foreseeing that both men and Angels would fall might haue preuented it but hee not hindering it may seeme to be the cause of their fall and so of sinne Answ If God had been bound to haue hindered their fall and did not he might haue been said to bee accessary to their fall but GOD is an absolute Lord not bound to any action nor to giue a reason of any Quest But why did not God confirme them in grace and giue them the wil and perseuerance it selfe Answ GOD gaue them a power to will and perseuere but not the will and perseuerance it selfe because hee would not so he could haue preuented their fall but hee would not and so I may say hee could not because his power depends vpon his wil not his will vpon his power Quest But why would not God Answ O vaine man who art thou that pleadest with God c. Rom. 9 20 21 22. This is the first Reason Workes of darkenesse because they proceede from the deuill the Prince of darkenesse And it is as if the Apostle should haue said I would haue you to conforme your selues to bee like your heauenly Father walking as children of light Now God is light and in him is no darkenes at all 1. Iohn 1. 5. As then you will approoue your selues to bee Gods children as you professe your selues to bee Then haue nothing to doe with any one worke of darkenesse for then yee haue no fellowship with God if yee walke in darkenesse 1. Iohn 1. 6. but yee haue fellowship with the deuill and his sonnes you are if yee doe the workes of darknes which come from him As you will bee loth to bee accounted the deuils darlings haue no fellowship with the workes of darkenesse Secondly Sinnes are workes of darkenesse because they are practised by those who are darkenesse viz. the wicked Thus all not conuerted are called darknesse Yee were once darknesse Ephes 5. 8. They walke in the vanity of their minde hauing their vnderstanding darkened through their ignorance because of the hardnesse of their hearts Ephes 4. 17 18. Thus they are darkened in ignorance and errour wanting faith in their vnderstanding the heate of loue in affection and all shew of good in their example conuersation The whole way of the wicked is as darknes Pro 4. 19. They are in darknes walke in darknes yet they boast of fellowship with God but they are lyars do not the truth 1. Ioh. 1. 6. Thus they are called the darkenes The light shined in darknes and the darknes coÌ„prehended it not Ioh. 1. 5. Christ is the true light that lighteth euery man that commeth into the world but the world that is the wicked neither know him nor receiue him Ioh. 1. 9. It is Gods iudgement vpon them that seeing they perceiue not hearing they vnderstand not their eares are dull of hearing and their eyes haue they fast closed lest they should see with their eyes and heare with their eares and vnderstand with their heart and should bee conuerted and God should heale them Esay 6. 9. Acts 28. 26 27. Thus Dauid prayed Let their eyes be darkened that they may not see Psalm 69. 23. Rom. 11. 10. God hath giuen them a spirit of slumber eyes that they should not see eares that they should not heare vnto this day Romans 11. 8. The Lord hath powred out vpon them the spirit of deepe sleepe and hath closed their eyes Esay 29. Wherefore vnlesse you will bee counted among the wicked haue no fellowship with the workes of darkenesse for it is their property onely to commit them for the righteous doe no iniquity Psal 119. 3. He that is borne of God doth not commit sin 1. Ioh. 3. 9. Thirdly Sinnes are workâ— of darkenesse because they loue darkenesse and hate the light This puts a difference betweene the godly and the wicked beâ—â—â—â—â—ers and vnbelâ—euers Châ—â—â— came a light into the world that whosoeuer beleâ—ueth on him should not abide in darkenesse Iohn 12. 46. Here is a true and infallible note of a true beleeuer viz. to come out of darkenesse of sinne ignorance and errour And hee that doth trueth commeth to the light that his deedes may bee made manifest that they are wrought in God Ioh. 3. 21. Lo another marke of the godly On the contrary Hee that beleeueth not is condemned already because he beleeueth not in the Name of the onely begotten Sonne of God And this is the condemnation that light is
shew to the world to blinde the eyes of men they care not what they doe nor how prophanely and lewdly they carry themselues in the sight and presence of the all-seeing God First to walke with God or to walke before God is so to carry our selues as in the sight and presence of God acknowledging his all-seeing eye discerning all our thoughts words and deedes and admitting him to be the iust iudge of them all and of the whole course of our liues or to walke before God is to lead a holy and godly life fearing to offend God in any thing being fully perswaded that wheresoeuer among whosoeuer or whatsoeuer doing that God himselfe stands by vs beholding and obseruing all our actions speeches and thoughts and will iudge them all It is as Saint Luke hath it in the song of Zacharie to serue God without seruile feare in holines righteousnesse before him all the daies of our life Luke 1. 74. 75. Thus did Enoch He walked with God Gen. 5. 24. Thus after him did Abraham The Lord before whom I walke Gen. 24. 40. So did Dauid purposing and resoluing so to doe I will walke before God in the land of the liuing Psal 116. 9. Thus did good King Hezekiah I beseech thee O Lord remember now how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight 2 King 20. 3. And so must all of vs doe that looke to liue with him in glory according to Gods commandement giuen to Abraham and so to vs all Walke before me and be vpright Gen. 17. 1. In all which examples especially that of Hezekiah wee may obserue first this dutie of walking before God secondly the manner of it which is two-fold first in truth secondly with a perfect heart that is an vpright heart thirdly his exercise 〈◊〉 this his walking first doing secondly that which was good thirdly not in the presence of men onely to be seene of them but as approuing his heart vnto God hee did all in his sight Fourthly his accustomed practise through the whole course of his life after conuersion I haue walked and I haue done speaking of the time of his former life not deferring it till death where we may see walking before God and doing of good must goe together Fiftly the clearenesse of his good conscience out of which he appeales to God for this was not any pride or presumptuous conceit that this good King had of himselfe seeking any way to iustifie himselfe before God but it was his peace of conscience which passeth all vnderstanding Hee knew well that I may vse the words of Saint Paul his example that he had liued in all good conscience before God vntill this day Acts 23. 1. and that he had exercised himselfe to haue alwaies a conscience void of offence toward God and toward men Acts 24. 16. His conscience bearing him witnesse in the holy Ghost Rom. 9. 1. Out of this good conscience I say he appealeth to God saying I beseech thee O Lord remember how I walked c. A most notable and worthy patterne of all both high and low to be followed that wee may so walke before God both in life and death This continuall walking before God to consider that wee are alwaies in Gods presence is first a speciall remedie against sinne and a motable meanes to make vs liue in the feare of God This kept Ioseph from vncleanenesse Gen. 39. 9. Iob from impatiency Iob 1. 18. The Mid-wiues from murther Exod. 1. Abraham in obedience Gen. 22. and 25. chapters Dauid in integrity Secondly this is a maine signe that we are friends with God and that he is well pleased with vs. So Enoch by walking with God is reported of to haue pleased God Heb. 11. 5. All our glorious workes without this are nothing He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to humble thy selfe to walke with thy God Micah 6. 7. 8. The Prophet Amos saith Can two walke together except they be agreed Amos 3. 3. Vnder which interrogatiue is included this negatiue two cannot walke together except they be agreed and if they doe walke together it is a signe they are agreed So those that walke with God are at agreement with him In Christ hee is well pleased with them Mat. 3. 17. and being at agreement with him shall continually haue his loue and fauour extended towards them as hee that is alwaies in the Kings presence cannot but be highly in his fauour who dare wrong him Yea what shall be done to the man whom the King will honour whom hee delighteth to honour Thus and thus shall it be done to the man whom the King will honour Esth 6. 6. 9. 11. If this be so among those who are in fauour with earthly Kings then what honour shall they haue that are alwaies in Gods presence and daily tread his Courts A thousand times blessed are they for God himselfe will honour those that honour him 1 Sam. 2. 30. Hee is with those that are with him 2 Chron. 15. 2. and if God be with them who can be against them Rom. 8. 31. Yea hee is with them in trouble he will deliuer them and honour them with long life hee will satisfie them and shew them his saluation Psal 14. 15. 16. Thus as they haue walked with God here in the kingdome of grace they shall for euer liue with him in glory which is meant Reuel 3. 4. They shall walke with Christ in white for they are worthy not as the Church of Rome gather for the worthinesse of their workes but of their persons accepted of God as righteous in Christ his righteousnesse being imputed to them and made theirs The second kinde of walking is towards men first Publique secondly Priuate Publique walking concernes first the members of the Church and all beleeuers secondly those which are out of the Church Towards the first we must walke in loue peace humility meekenesse c. Walke in loue as Christ hath loued vs Ephes 5. 1. Walke with all lowlinesse and meekenesse with long-suffering forbearing one another in loue endeauouring to keepe the vnity of the spirit in the bond of peace Ephes 4. 1. 2. 3. And this is loue that wee walke after his commandements This is the commandement that as yee haue heard from the beginning yee should walke in it Iohn 2. epist verse 6. Wee must walke and liue so giuing no iust cause of scandall offence but shewing a good example to all men in all things We are children of the light we must therefore walke as children of the light Ephes 5. 8. Letting our light of an holy example so shine before others that they may see our good workes and glorifie God Math. 5. 16. Towards the latter wee must walke wisely honestly no-offensiuely taking great heed to our waies and hauing a speciall care
of our carriage that in nothing wee giue any iust cause either of exception or of offence to the wicked and vnbelieuers Walke wisely towards those which are without redeeming the time Colos 4. 5. Study to be quiet c. that yee may walke honestly toward them which are without 1 Thes 4. 11 12. Walke towards them but not with them To walke with them is to walke as they to liue and doe as they To walke towards them is meant to walke and liue amongst them and as occasion serues to haue any dealing with them in all our carriage amongst them wee must doe all things to the glory of God and good of others Wee must liue so amongst them that wee may be blamelesse and harmelesse the Sonnes of God without rebuke in the middest of a crooked and peruerse nation among whom shine yee as lights in the world Phil. 2. 15. Priuate walking concernes either our selues or others as our Children Seruants and families In regard of our selues wee must walke in vprightnesse and singlenesse of heart approuing our hearts to God endeauouring that wee may be accepted of God 2 Cor. 5. 9. with the Philippians not in presence of others onely but much more in their absence to obey God Philip. 2. 12. exercising our selues to haue alwaies a conscience void of offence toward God and man Acts 24. that when wee are falsly accused slandered or reproached our conscience may excuse not accuse vs so that we can truely say I suffer vniustly my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. Thus in priuate to giue our selues to prayer to reading to searching of the Scriptures with them of Berea diligently and daily Acts 17. 11. to often meditating in Gods word and of his workes and in a serious consideration and calling to minde of our wayes purposing and resoluing for time to come to amend things amisse daily renewing our vowes and performing them and whatsoeuer wee doe to doe it heartily as to the Lord who seeth our hearts Secondly in regard of those in our families our Wiues Children and Seruants to shew all good example to follow our particular callings diligently and causing all vnder our charge to doe the like to instruct our families in points of religion and to bringvp our Children in instruction and information of the Lord Ephes 6. 4. that we can truely say I and my house doe serue the Lord Ioshua 24. 15. wee must reprooue sinne in our Children and Seuants and not suffer them to sinne to make a discreet choise of our Seruants making much of all those that feare the Lord Psal 15. to cast out of our houses the wicked and vngodly the lyar slaunderer swearer idle theefe adulterer fornicators and the like not enduring them to carry in our sight Excellent is the example of Dauid worthy of all men in this priuate walke to bee followed and let vs marke it I will saith Dauid behaue my selfe wisely in a perfect way I will walke within my house with a perfect heart I will set no wicked thing before mine eyes I hate the workes of them that turne aside it shall not cleaue to mee A froward heart shall depart from mee I will not know a wicked person who so priuily flaundereth his neighbour him will I cut off him that hath an high looke and a proud heart will I not suffer Mine eyes shall be vpon the faithfull in the land that they may dwell with me He that walketh in a perfect way hee shall serue mee Hee that worketh deceit shall not dwell within my house He that telleth lyes shall not tarry in my sight Psal 101. 2. 3. 4. 5. 6. 7. Let all Gouernours Parents and Masters of families walke thus as Dauid did not follow him in his adultery or making Vriah drunke or murther which is a common practise of a number but as Paul saith Follow him as hee followes Christ 1. Cor. 11. 1. Let vs walke by this rule prescribed in this Psalme as Paul saith Let vs walke by the same rule let vs minde the same thing And marke them which walke so as you haue vs for an example Philip. 3. 16 17. This is that well ordered walke which beseemeth all Christians which puts a maine difference between the children of God and the wicked whose whole course of life is out of order neither walking with God For they are without God in the world Ephes 2. 12. nor yet walking in any good course or duty amongst men These Paul speakes of Many walke of whom I haue told you c. whose end is destruction whose God is their belly and whose glory is their shame who mend earthly things Philip. â— 18 19. These walke disorderly from whom wee are commanded in the Name of our Lord Iesus Christ to withdraw our selues 2. Thessal 3. 6 11. These the Apostle Iude speaks of denouncing a woe against them Woe vnto them for they haue walked in the way of Cain Iude 11. Lastly note briefly that walking vprightly before God and inoffensiuely before men must alwayes goe together and that walking implies continuance in well-doing and holding out in Gods wayes vnto the ende for hee that continueth vnto the end shall be saued Matth. 24. 13. And in due time wee shall reape if wee faint not Gal. 6. 9. Therefore euer follow that which is good both among your selues and to all men 1. Thes 5. 15. The second point concernes the wayes wherein we must walke In which I obserue 1. what these wayes are 2. why called Gods wayes They walke in his wayes The wayes of God are set downe in Scripture to bee of two sorts 1. Such as properly concerne himselfe and which he himselfe walketh 2. Such as concerne vs and in which we may and ought to walke The first are two-fold Secret Reuealed The secret or more The wayes of God are two-fold hidden wayes of God are the wayes of his Iudgements Counsels Wisedome Knowledge secret will his minde in the Creation disposition gouernement of all things Hae viae magis adorandae quam cognoscendae that is These wayes of God are rather to bee adored of all than knowne of any These are not the wayes here meant neither doe they being secret and abstruse belong vnto vs For Secret things belong to God Reuealed things to vs Deut. 29. 29. For there is such a bottomlesse depth of Gods secret wayes as it is impossible for any mortall man to know them Of these S. Paul speaketh O the depth of the riches both of the wisedome and knowledge of God how vnsearchable are his iudgments and his wayes past finding out For who hath knowen the minde of the Lord or who hath beene his counseller Rom. 11. 23. and Esa 40. 14. The Reuealed or more manifest wayes of God are such as hee hath reuealed in his Word contained in the bookes of Moses and in the writings of the Prophets and Apostles And these reuealed things belong to vs and wee must
know them Of these speakes the Psalme Hee made knowne his wayes vnto Moses his acts vnto the children of Israel Psal 103. 7. These wayes are the waies of Gods works and marueilous acts his signified will as reueâ—ling what kinde of God hee is in what hee delighteth what hee loueth what hee hateth the redeeming of mankinde by his Sonne the ordaining of him to bee a Mediatour and the like Of these wayes spâ—akes Dauid The Lord is righteous in all hâ—â— wayes and holy in all his workes Psal 145. 17. These wayes are distinguished from all other wayes by diuers Epithets giuen vnto them in the Word They are called Good wayes and right 1. Sam. 12. 23. Psalm 2. 12. 1. King 8. 36. Secondly an vndefiled way and perfect Psal 18 30. Thirdly a holy way Esa 35. 8. Fourthly a chosen way Psal 25. 12. Fiftly a straight way Matth. 7. 14. Luke 13. 24. Sixtly the way of life Psal 16. 11 Prou. 6. 23. Seuenthly the way of truth Psal 119. 3. Eightly the way of wisedome Prou 4. 11. Ninthly the way of righteousnes Prou. 8. 20. and 16. 31 2. Pet. 2. Tenthly the way of peace Rom. 3. 17. Luke 1. 79. Lastly Equall Ezech. 18. 25. with many such like stiles as are giuen to Gods wayes All and each of which should teach vs to bee rauished with these wayes to set our hearts vpon them to loue them aboue all things to learne them and know them to teach them others to search and enquire for them and so to walke in them that is to liue in them and to frame the whole course of our liues according to them which is the property of all Gods children as the Text hath it They walke in his wayes I proceede to the second Now the wayes of God which concerne vs which we must walke may be considered two wayes Generally Specially Generally this way is the way of Christianitie entring into the course of Christian Religion and professing the Gospel of Christ and the doctrine therof That this is called a way appeareth in these places Act. 19. 9. when Paul was instructing them concerning the Sacrament and the doctrine of Christian Religion disputing and perswading things concerning the kingdome of God it is said Diuers spake euill of that way Saul the persecuter desired to bring bound to Ierusalem all that hee should finde in this way Act. 9. 2. yea hee persecuted this way vnto the death Act. 22. 4. There arose no small stirre about that way Act. 19. 23. So Acts 24. 22. In all these places is vnderstood the way of Christian Religion and the profession of the doctrine of the Gospel or some speciall point thereof as appeareth by the Context The General way of Christian Religion is necessary vnto saluation without it wee cannot come to heauen and yet this alone being but a bare profession cannot bring a man to heauen This is the way of a number euen of such as goe for professors that yet for all this shall neuer come in heauen Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen Matth. 7. 21. that is Not euery one that beares the name of a Christian that professeth the Name of Christ and God to be his God shall bee saued not euery one that makes an outward shew of profession that can talke reason and discourse of Religion and points of doctrine though they may haue most excellent and rare gifts shall bee saued For many shall pleade for themselues at the day of iudgement saying Lord Lord haue wee not preached in thy Name and in thy Name cast out deuils and in thy Name done many marueilous workes and then hee will professe vnto them hee neuer knew them Depart from mee yee workers of iniquitie Matt. 7. 22. There are many hypocrites in the Church euen among professors who will make profession of God with their mouthes but denie him in the practise of their liues They professe they know God but by their workes they denie him being abominable and disobedient and to euery good worke reprobate Tit. 1. 16. Thus wee see that though this be Gods way which he commandeth Heb. 12. 1. a good way in it selfe yet not able to bring vs to heauen Specially The wayes of God wherein we must walke may properly bee reduced to one head for indeede there is but one way to heauen which is called the way of life the way of saluation which in a word consists in holinesse and righteousnesse holinesse towards God righteousnesse towards men But because their are many turnings and many windings in this way I meane many graces required and many dueties to bee performed therefore in the plurall number they are called Gods wayes They walke in his wayes I will reduce them all to three heads vnder which all the rest are comprehended The first way and the The first way chiefe is the way of Faith This way went all the Patriarchs Prophets and Apostles and all beleeuers both in the Old and New Testament A Catalogue of whom and of their faith is set downe at large in the whole Chapter Heb. 11. For as we beleeue to be saued through the grace of our Lord Iesus Christ so did they Act. 15. 11. By faith the Elders and all those beleeuers through faith obtained a good report Heb. 11. 2 and 39. That this sauing faith is our way to heauen the Scriptures make it plaine Saint Paul saith Wee walke by faith not by sight 2. Cor. 5. 7. To walke by faith is to liue by faith as the Apostle explanes it by alledging a place out of Habacuk The iust shall liue by faith Heb. 10. 38. Thus did Paul The life which I now liue in the flesh I liue by the faith of the Sonne of God Gal. 2. 20. The whole life of a Christian both Spirituall and Temporall in afflictions and temptations must be by faith and that for these reasons First because Whatsoeuer is not of faith is sinne Rom. 14. 23. that is whatsoeuer wee doe with a doubting conscience is sinne Faith must both put a beginning to the work and perswade vs that it is pleasing to God Secondly Without faith it is impossible to please God in any thing Heb. 11. 6. no not in the best things as preaching praying hearing and the like No true preaching without faith whether wee respect the person of the Minister who speaketh who must be faithfull as Christ exhorts the Minister of the Church of Smyrna to bee faithfull to the death Reuel 2. 10. or whether wee regard the doctrine which hee teacheth which must be the word of faith This is the word of faith which wee preach vnto you Ro. 10. 8. So saith Paul We beleeue therfore speak 2. Cor. 4. 13. Againe No true praying without faith For whatsoeuer wee aske beleeuing we shall obtaine Mar. 11. 24. But hee that asketh without faith is a wauering minded man and shall obtaine nothing of the Lord Iam. 1.
and not to liue any longer in any one sinne Rom. 6. 2. It is the ceasing from sinne and ceasing to doe euill and learning to doe well and no longer to liue the rest of our time in the flesh to the lusts of men but to the will of God Esay 1. 16 17. and 1. Pet. 4. 1 2. It is the awaking to liue righteously and sinne no more 1 Corint 15. 34. to confesse our sinnes and forsake them Prou. 28. 13. This is that repentence which God willeth which cannot be in any Reprobate and wicked man Esau found no place of this repentāce though he sought it carefully with tears Heb. 12. 17. Of Gods willing of repentance S. Peter speaketh plainely GOD is not willing that any should perish but that all should come to repentance 2. Pet 3. 9. Thirdly There is required in vs Holinesse of life and Sanctification of the spirit This is plainely expressed in the words of Paul This is the will of God euen your sanctification that ye should abstaine from fornication That euery one of you should know how to possesse his vessell in Sanctification and honour not in the lustes of concupiscence c. for God hath called vs not vnto vncleannesse but to holinesse 1. Thess 4. 3 to 8. Thus being iustified by faith wee must bee sanctified by the Spirit seruing God in righteousnesse and holinesse all the dayes of our liues without seruile feare before him Luke 1. 74 75. Thus being conuerted vnto God wee must shew foorth the fruits of repentance Matth. 3. 8. and being freed from sinne we must haue our fruit vnto holinesse Rom. 6. 22. This holinesse must be in all manner of our conuersation both before God and men in publique and priuate 1 Pet. 1. 15. and without this holinesse no man shall see the Lord. Heb. 12. 14. It cannot bee perfect in this world but onely inchoate and in part Blessed and holy is that man which hath part in the first resurrection that is from sinne to grace Reuel 20. 6. The most holy man can haue but his part and though it be but in part yet hee is a holy man and blessed and yet the righteousnesse of Christ being imputed vnto vs God beholds vs in and through him as perfect Fourthly in well-doing This well-doing concernes not only the outward worke doing that which is good but the doing of it in a right manner so as it may be in vprightnesse of heart and to the glory of God and the good of our selues and others Thus wee must be full of good workes that others beholding them may glorifie God Mat. 5. 16. For so is the will of God that by well-doing ye may put to silence the ignorance of foolish men 1 Pet. 2. 15. Wee must not therefore be weary of well-doing Gal 6. 9. and 2 Thes 3. 13. but be stedfast vnmooueable alwaies abounding in the worke of the Lord 1 Cor. 15. 58. This will appeare in these particulars all which are Gods will acceptable and pleasing to the Lord. First to vse holy and spirituall exercises as prayer thankes-giuing spirituall reioycing holy meditations and the like Euer follow that which is good both among your selues and to all men Reioyce eueamores pray continually In all things giue thankes for this is the will of God in Christ Iesus towards you 1 Thes 5. 16 17. 18. It is Gods will that men pray euery where lifting vp holy hands without wrath and doubting Tim. 2. 8. and though these words are spoken in the person of Paul I will c. yet they being the word of God are his reuealed will Secondly to pray for others for all men for Kings and all in authority that we may leade a quiet and peaceable life in all godlinesse and honestie for this is good and acceptable in the sight of God our Sauiour 1 Tim. 2. 1. 2. Thirdly to bee full of the workes of charity mercy bounty and the like Distributing to the necessity of Saints Rom. 12. 13. To doe good and distribute forget not for with such sacrifice God is well pleased Heb. 13. 16. The Kingdome of God saith Paul is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and be that in these things serueth God to acceptable to God and approoued of all good men Rom. 14. 17. 18. Fiftly in Suffering Suffering is two-fold for euill-doing this is not acceptable to God for what glory is it if when ye are buffeted for your faults ye shall take it patiently 1 Pet. 2. 20. for well doing this suffering onely is thanke-worthy This is thanke-worthy if a man for conscience toward God indure griefe suffering wrongfully 1 Pet. 2. 19. but if when ye doe well and take it patiently in suffering for it this is acceptable with God Verse 20. For it is better if the will of God be so that ye suffer for well-doing then for ill-doing as 1 Pet. 3. 17. Which must teach all to haue a care that when they doe suffer they haue a good cause and a cleare conscience and in this suffering we obey the will of God as if it be for the profession of the Gospell the confession of Christ for the testimony of Christ and a good conscience for hearing the word and vsing all other godly exercises as prayer singing of Psalmes godly conference and the like for these things Gods children suffer much wrong in the world To all whom I giue S. Peters counsell Let them that suffer thus according to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull Creator 1 Pet. 4. 19. Sixtly in generall obedience both actiue to doe one thing as well as another and to forsake one sinne as well as another to obserue euery commandement as well as one and passiue to suffer whatsoeuer it is Gods will to haue vs suffer for as Augustine saith Hee that is not content with Gods will in suffering whateuer it pleaseth God to lay vpon him his heart is not vpright in him because hee will not direct his will to Gods will but will haue Gods will bent to his This is all that God requires at our hands Feare God and keepe all his commandements for this is the whole dutie of man Eccles 12. 13. and marke here how Salomon calleth this the Conclusion of the whole matter as though all Gods reuealed will were comprehended vnder these two to feare God and to yeeld generall obedience to all Gods commandements Wee must doe that in truth vprightnesse which the dissembling hypocrites did with a double heart namely that when God shall declare vnto vs his will as he did by the Prophet Ieremy who kept nothing of Gods will backe from the people that then I say wee resolue to doe according to all things which the Lord our God commandeth whether it be good or whether it be euill in all we will obey the voice of God Ier. 42. 5. 6. This is the onely thing
which God requires to feare the Lord thy God to walke not in some but in all his waies to keepe not some but all his commandements and statutes which he commands vs for our good Deut. 10. 12. Then shall we not be ashamed when we haue respect vnto all Gods commandements Psal 119. 6. It is Gods will and command that wee should keepe all his precepts diligently Psal 119. 4. Lastly the will of God is that wee should increase and grow in grace Not sufficient to attaine to any grace and to stand at a stay in Christianity but to grow in grace and to goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2 Pet. 3. 18. As new borne babes desiring the sincere milke of the word that wee may grow thereby 1 Pet. 2. 2. alwaies abounding in the worke of the Lord 1 Cor. 15. 58. Therefore Saint Paul praied daily for the Colossians that they might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God c. Colos 1. 9. 10. In which words we see that he that will know and doe Gods will and please him in all things must be fruitfull in euery good worke and increase in grace like to the Church of Thyatira whose workes were more at last then they were at first Reuel 2. 19. This the parable of the Talents signifieth The graces of Gods spirit are these Talents which must be put out to vse and increased Math. 25. 14. 15. 16. to 31. Hence I obserue that the Obser onely way to doe the reuealed will of God is to labour for found faith true repentance and new obedience ioyned with both outward and inward reformation of life without these it is impossible in all other things though neuer so excellent to please God or to fulfill the will of God what more excellent then preaching the word prayer working of miracles in Christs name and casting out Diuels in his name yet to many such Christ shall say at the day of iudgement I neuer knew you depart from mee yee workers of iniquity because yee haue not done my Fathers will liuing by faith in repentance and new obedience vnto which onely the promise of saluation is made Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ yet Christ preferreth spirituall kindred by faith repentance and new obedience farre beyond it saying Who is my Mother and who are my Brethren and pointing to his Disciples hee said behold my Mother and my Brethren for whosoeuer shall doe my Fathers will the same is my Brother and Sister and Mother Math. 12. 47. 48. 49. 50. It was an excellent priuiledge that the Virgin Mary was the Mother of Christ yet with reuerence be it spoken had shee not as well boren him in her heart by faith liuing in repentance and new obedience as well as shee bare him in her wombe she had neuer beene saued Let a man imagine and thinke of the most excellent gifts that can be named yet none will auaile any vnto saluation without this true faith sincere repentance and new obedience by which only we become doers of Gods will who onely shall bee saued Therefore saith Paul In Christ Iesus nothing auaileth but faith which worketh by loue Gal. 5. 6. Nothing auaileth but the keeping of Gods commandements 1 Cor. 7. 19. Therefore if any man be in Christ hee is a new creature 2 Cor. 5. 17. Vse 1 First this must stirre vp euery one to approoue the foundnesse of sincerity of his faith repentance and obedience vnto God I say the soundnesse and sincerity of these for it is not euery kinde of saith euery kinde of repentance and obedience that will make vs doers of Gods will but onely that which is sound and sincere Sound in the beginning and ground sound in the fruits and nature sound in the continuance Simon Magus belieued and was baptized Acts 8. 13. The diuels belieue and tremble Iam. 2. 19. Iudas repented wisting hee had neuer betrayed Christ and confessed his sinne before God and men Math. 27. 3. 4. Esau sought repentance with teares Heb. 12. 17. Saul and Pharaoh confessed Gods righteousnesse and their owne and the peoples sinnes Exod. 9. 27. Ahab at the fearefull and heauy message of God humbled himselfe put on sacke-cloath â—ent his cloathes and lay in sacke-cloath 1 King 21. The wicked and the Diuels themselues obey God but against their will But which of all these were doers of Gods will or euer attained to saluation Not one because all was counterfeit in hypocrisie dissimulation with a double heart and though they had and did many good things in themselues good yet not good to them because their heart was not right with God Psal 78. 34. c. What great cause then haue wee to looke vnto our selues that all bee sound seeing both faith repentance and obedience in some sort may be in the very reprobates and closest hypocrites And because this is so maine a point to be learned as being that indeede which putteth life to all grace I will therefore shew in some particulars wherein the soundnesse of the former graces of faith repentance and new obedience consisteth that so euery one may approue vnto himselfe the soundnesse and sincerity of them First they must be all from the heart and from the whole heart This is the ground and roote from whence they must spring otherwise all our faith is but an outward shew yea a lip-saith and a lip-repentance and all our obedience is but onely an outward reformation of life which may bee in an hypocrite and in many a one who shall neuer be saued Thus wee must be sound in faith Tit. 2. 2. and so doe the will of God from the heart Ephes 6. 6. We must belieue with all our heart Acts 8. 37. Thus wee must turne to God with all our hearts and with fasting weeping and mourning and rent our hearts Ioel 2. 12 13. and wee must obey God in all things from the heart Rom. 6. 17. that is wee must beleeue repent and obey vprightly vnfainedly sincerely and seriously and so whatsoeuer wee doe wee must doe it heartily as to the Lord and not vnto men Coloss 3. 23. This is that which God calleth for in euery good dutie My sonne giue mee thy heart Prou. 23. 26. Secondly They must all be liuely powerfull and effectuall Faith must shew it selfe in the fruits of it as in the change of the whole man both in heart and life and causing a man in euery estate to rest contented with the will of God according to that of Esay He that beleeueth shall not make haste Esay 28. 16. that is in all estates hee will stay himselfe vpon the good will and pleasure of God and where there is not a through chaunge of the heart and life and
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
all such as liues vitiously all their life time spending all their time in sinne pleasure and vanity neuer regarding to please God but wholly taking pleasure in vnrighteousnesse in stead of spending their time in the seruice and feare of God they wholly mispend it to the worship and seruice of the Diuell Oh how can such men approoue their conuersion yea rather they giue euident proofe and testimony of their owne damnation without speedy repentance for the childe of God truely conuerted walketh i. e. liueth so as vsing all good meanes to please God not in some part but in the whole course of his life Vse 5 This condemnes the practise of all such as deferre doing of good putting it from time to time from youth to middle-age from middle-age to old-age from old-age to death Thus being deluded by the cunninâ— and subtilty of the Diuell perswade themselues that there is no such neede to beginne so soone to walke in Gods waies liuing by faith in repentance and new obedience but it is enough for them to enter into that path at the houre of death and not in the course of their life They thinke if they can say Lord haue mercy on mee at the last gaspe they shall goe to heauen whereas it hath beene prooued that a man may dye with those words in his mouth and yet goe to hell if he haue not in his life done Gods will Math. 7. 22. Let no man plead here the example of the Theefe who repented at last it was extraordinary and it was one that none should despaire it was but one that none should presume and though it be true repentance is neuer too late yet late repentance is seldome true God promiseth forgiuenesse to repenting sinners but we finde not in all the booke of God that he hath promised repentance to euery sinner to repent when he list wee must not thinke to die the death of the righteous vnlesse we liue the life of the righteous God hath giuen vs our life as a space to repent in Reuel 2. 21. that the whole course of our life might be spent to his glory and not to post it off to death againe wee haue no warrant that God will giue vs grace at death Vse 4 This must teach vs aboue all things to looke that our liues bee sutable to the Gospell and answerable to Gods will reuealed therein So shall we be sure they shall be well-pleasing to God Onely then let your conuersation be as it becommeth the Gospell of Christ Philip. 1. 27. Let vs in our whole life bring foorth fruits meete for repentance Math. 3. i. e. workes of mercy charity piety Let vs liue godly righteously and soberly in this present world Tit. 2. 12. godly in regard of God righteously in regard of others soberly in regard of our selues In a word Let vs passe the whole time of our soiourning here in feare 1 Pet. 1. 17. Thus wee shall approoue our conuersion and walke so as pleasing God Doct. 2 Hence I gather the Doctrine of constancy and perse uerance in knowing and doing the will of GOD and what is pleasing to him for so much the word Walke imports and the exhortation of the Apostle to the conuerted Ephesians is to no other end but to teach them and vs that it is not sufficient to begin to know Gods will and make some good proceedings but to labour to hold on their whole course of their lise in doing Gods will to hold out constant vnto the end and in the end working out their owne saluation with feare and trembling Philip. 2. 12. This perseuerance is the onely thing which obtaines the Crowne and the want of it procures the curse of God both in this life at the end of this life and after this life as will appeare by these places of holy Scripture He that shal endure vnto the end shall be saued Math. 24. 13. God will render to euery man according to his workes eternall life to those that by patient continuance in well-doing seeke for glory c. Rom. 2. 6. 7. Be thou faithfull vnto the death and I will giue thee a crowne of life Reuel 2. 10. and many such like places shewing that life eternall and saluation belongs to none but those that walke that is liue in a constant course of well-doing with perseuerance and continuance in doing what is pleasing to God On the contrary it is written Cursed is euery one that continueth not in all things written in the booke of the law to doe them Gal. 3. 10. if a man could doe the law if he could doe all things in the law yet if he did not continue in so doing by the sentence of the law hee is accursed This the Apostle knew well and therefore though these Ephesians were already conuerted and attained to great knowledge of God yet still hee stirreth them vp to constancy and perseuerance saying Wake proouing what is pleasing to God Vse Labour then aboue all things for this grace of perseuerance hast thou entred into the profession of religion of Christ and of his Gospell hast thou made good beginnings and shewed thy selfe in some measure sound and sincere in obeying Gods will Goe on then in the name of God be constant be stedfâ—st vnmooueable alwaies abâ—â—â—â—ing in the worke of the Lord 1 Cor. 15. 58. As yee haue â—â—â—aies obeyed so make an end of your owne saluation Philip. 2. 12. Finish your sanctification in the feare of God 2 Cor. 7. 1. Oh remember that there is no pleasing of God nor hope of glory in the life to come without perseuerance in obeying Gods will therefore Saint Paul ioynes both together saying Walke-proouing what is pleasing to God There is no way to please Gâ—d but by faith Without 〈◊〉 〈◊〉 impâ—ssible to plâ—ase â—od Hâ—b 11. 6. but it is not the beginnings of faith but the soundnesse appearing in persâ—â—â—rance â—n the faith If then thou wouldest know certainly that God is reconciled vnto thee that Christ died for thee that thy sinnes are forgiuen thee and that thou shalt appeare blamelesse before God at the latter day then labour for perseuerance Marke what Saint Paul saith most notably for this purpose You that a ere sometimes alienated and enemies in your mindes by wicked workes yet now Christ hath reconciled in the body of his flesh through death to present you holy and vnblameable and vnreprooueable in his sight if ye continue in the faith grounded and setled and bee not mooued away from the hope of the Gospell c. Colos 1. 21. 22. 23. Loe here the maine thing of all that shall be crowned is perseuerance in the faith Be therefore constant be stedfast in the faith 1 Pet. 5. 9. Watch ye stand fast in the faith 1 Cor. 16. 15. Beware lest being led away with the error of the wicked yee fall from your owne stedfastnesse 2. Pet. 3. 17. Thus if yee continue vnto the end yee shall in the end
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
darkenes and ending in vtter darkenesse where shall be weeping and â—â—â—shing of teeth This is all the good that sinne doth and howsoeuer wicked men will not beliue this but flatter themselues in their mischiefe and goe on still in their wickednesse walking on still in darkenesse yet the time shall come as true as God hath spoken it when these shall goe away into perpetuall torments the reward of workes of darkenesse Math. 25. 46. where they shall houle and cry in vtter darkenesse woe and alas that euer we were borne thus to be tormented in this flame neuer to be quenched Thus we may see Sinne as iâ— were anatomized before vs and vnmasked and laid open in his colours to the astonishment and amazement of all that take pleasure therein who shall bee damned 2 Thes 2. 12. Vse 1 How should the consideration of this mooue vs to make conscience of euery sinne to hate it to the death to loathe and abhorre it to be quite out of loue with it as being the bane of our soules and the cause of the destruction both of body and soule We are not of the night nor of darkenesse therefore let vs not sleepe in sinne as doe others but let vs watch and be sober 1 Thes 5. 5. 6. And that knowing the time that now it is high time to awake out of sleepe c. Let vs therfore cast off the work of darkenesse and let vs put on the armour of light Let vs walke honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13. 11. 12. 13. And for the better doing of this wee must follow our Sauiour Christ in conforming our selues to bee like him who saith I am the light of the world he that followeth mee shall not walke in darkenesse but shall haue the light of life Iohn 8. 12. Vse 2 Secondly this must teach all Gods children to blesse and praise Gods name to shew forth the praises of him who hath called vs out of darkenesse into his maruellous light 1 Pet. 2. 9. Giuing thankes vnto the Father which hath made vs meete to be partakers of the inheritance of the Saints in light who hath deliuered vs from the power of darkenesse and hath translated vs into the kingdome of his deâ—re Sonne Colos 1. 12. 13. whereas otherwise wee might haue perished in vtter darkenesse And this of the first Reason The second Reason why wee must not communicate with the sinnes of others is because all sinnes are vnfruitfull Haue no fellowship with vnfruitfull workes of darkenesse Vnfruitfull workes That sinne is altogether vnfruitful as it appeares here in the Text so it is confirmed by other places of holy Scripture shewing there is no profit in sinne What fruit had ye then saith Paul in those things whereof ye are now ashamed for the end of those things is death Rom. 6. 21. In which place wee may obserue a threefold Proposition concerning sin 1. euery sinne is vnfruitfull 2. euery sinne is shamefull 3. euery sinne is mortall Here is a great losse no fruit a bad end yea euen then when they tooke most delight and pleasure in sinne and gaue themselues ouer most of all to the seruice of sin euen then saith Paul yee had no fruit in sinne Saint Paul exhorteth to maintaine good workes for necessary vses that wee be not vnfruitfull Tit. 3. 14. where hee doth intimate thus much that as good workes make vs fruitfull so euill workes or want of workes make vs vnfruitfull and vnprofitable Hee that receiued his talent and did no good with it is called the vnprofitable seruant Matth. 25. 30. The hope of the wicked is vaine their labours vnfruitfull their workes vnprofitable Wisd 3. 11. Their thoughts are vaine their words idle their workes sinfull all both sinful and vnfruitfull and therefore vnfruitfull because sinfull as in the Text. It was Salomons conclusion All is vanity and there is no profit vnder the Sunne Eccles 2. 11 22. and 1. 2 3. and 3. 9. at large in that booke Obiect But it may bee obiected How can sinne be called vnfruitfull whereas a number get great gaine and enrich themselues by sinning as by Lying Stealing Whoring and Bawdery Cruelty Oppression Bribery Extortion Couetousnesse Vsury False dealing Deceitfull Weights and Measures and the like many come to great wealth by these sinne therefore is profitable Answ This is no true gaine neither doth it profit any but beeing gotten by vnlawfull meanes is both wicked and abhominable and as the Fathers commonly say Nil prodest luerifacere temporalia si perdantur eterna It nothing profiteth to gaine temporall things and to lose eternall For what is a man profited if hee shall gaine the whole world and lose his owne soule Matth. 16. 26. So what profit doe yee call that when men get neuer so much by the forenamed sinnes and afterwards lose their soules for their labour The scope of the Apostle here is to stirre vp the faithfull to fruitfulnesse and to leade their liues fruitfully and profitably that so they may walke proouing what is pleasing to God As if he should haue said Yee cannot possibly please God neither can your conuersation bee answerable to your profession if you communicate with wicked men in their sinnes which are altogether vnfruitfull This place is well explained Colâ—ss 1. 9 10. beeing in effect all one there the Apostle saith Wee cease not to pray for you and to desire you that yee might be filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding That ye might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke c. What is this I say but the same with this Text Walke-proouing what is well-pleasing to GOD And haue no fellowship with vnfruitfull workes If we would walke worthy of the Lord and as becommeth our profession then we must learne to know his will and please him If wee would please him then wee must be fruitfull in euery good worke If wee would bee fruitfull in euery good worke then we must haue no fellowship with the sinnes of the wicked for they are all vnfruitfull yea howsoeuer our profession is if we liue in the practise of these vnfruitfull workes or haue the least communion with them Wee may professe wee know God but by our workes wee denie him beeing abhominable and disobedient and to euery good worke reprobate Tit. 1. 16. It is the saying of the Apostle All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnes that the man of God may bee perfect throughly furnished to all good workes 2. Tim. 3. 16 17. If all Scripture then this of the Text aiming at this that men should be fruitfull This is a faithfull saying and these things I will that thou affirme constantly that they which haue beleeued in God might bee carefull to maintaine good works these
is a fault in many Ministers who should bee wise and discreete to know the state of their flocke Prou. 27. 23. and to know that their Congregation is a mixt company some more tractable some more refrectary and so accordingly should by wholesome doctrine raise vp one by the Gospell and beate downe the other by the Law and not to preach altogether damnation alike to all This is a fault also in inferiours as in the Subiect towards the Magistrate in the people to the Minister who are ready vpon euery small occasion to reprooue their superiours to censure them vpon euery report whereas against an Elder wee must receiue no accusation vnder two or three witnesses 1. Tim 5. 29 Let vs therefore take vp the counsell of Saint Iude Of some haue compassion making a difference And others saue with feare pulling them out of the fire Iude vers 22 23. Fifthly We must reprooue Mildely that is with a meeke and quiet spirit which is in the fight of God of great price 1. Pet. 3. 4. we must in reproouing bee free from all reuengefull affections rigour and extremitie Wee must reprooue rebuke wxhort with all long suffering 2. Tim. 4. 2. The seruant of the Lord must bee gentle to all men in meekenesse instructing those that oppose themselues 2. Timoth. 2. 25 26. We must deale in reproofe as a Surgeon with a bone out of ioynt or a sore wound that is tenderly and gently If a man bee ouertaken in a fault yee which are spirituall restore such a one in the spirit of meekenesse Galat. 6. 1. Vse This seuerely reprooueth all such as vse bitter inuectiues railing speeches and extreame seuerity in reproouing others whether Minister or others whereby it comes to passe that for the most part they fall out miscalling one another and falling to cursing and swearing fighting and quarrelling doing more hurt than good This againe condemnes the cruelty of many Parents and Masters in vsing too much seueritie and extremitie in their corrections as many poore children seruants and apprentises both in City and Countrey haue cause to complaine But what saith Salomon A righteous man is mercifull to his beast much more to his child or seruant but the tender mercies of the wicked are cruell Pro. 12. 10. As appeares in such cruell hard-hearted Parents especially stepfathers and mothers and such tyrant-like masters who vse their children and seruants more like dogs than Christians Sixthly We must reproue Seasonably We must obserue a fit time and place wherein to reprooue for it is not fitting at all times or in all places or all companies but the most fit time is to be chosen There is a time for all things if for all things then for reproofe there is a time to euery purpose vnder heauen a time to keepe silence and a time to speake Eccles 3. 1 7. The godly man bringeth foorth his fruit tempore opportuno in due season Psal 1. 3. A word fitly spoken is like apples of gold in pictures of siluer Pro. 25. 11. And a word spoken in season how good is it Pro. 15. 23. A foole vttereth all his mind but a wise man keepeth it in till afterwards Prouerbs 29. verse 11. Thus when we see a man in the heate of his passion of anger we must not take th◠present time to reprooue it his heate but stay till his heate be ouer A brother offended is harder to be wo◠then a strong citie Pro. 18. 19. When a man is drunke it is no fit time to tell him of it in his drunken fit but afterward when he is come to himselfe Abigail reprooued Nabal her husband for his churlish answere to Dauids seruants but she obserued the fittest time For Nabal kept a feast of Sheepe-shearing and his heart was merry and he was very drunken but she told him nothing till morning more or lesse till the morning light when the wine was gone of his head 1. Sam. 25. 36. Vse This reprooueth all such as make no distinction of times place or persons when where or before whom they reprooue their brethren but traduce their brethren to others diuulge their faults in euery place before all companies yea they will obserue their owne time though most vnseasonably when they may speake to their faces publikely to their greatest disgrace as Dauid saith The wicked watcheth the righteous and seeketh occasion to slay him Psal 37. 32. This is against the rule of charity which couereth a multitude of sinnes 1. Pet 4. Seuenthly We must reprooue Louingly to make the partie see that what we doe we doe in loue to his person with hatred to his sinne and all for his good both regarding the reputation of his good name which we ough◠to tender as our owne as also ayming at the eternal good of his soule It is the counsel of the Apostle Let all you things bee done with charitie 1. Cor. 16. 14. if all things ther reproofe It is the rule of Charity Whatsoeuer ye woul◠that men should doe to you 〈◊〉 so doe ye to them for this is the Law and the Prophets Matte 7. 12. But as we would haue others rebuke vs in loue so must wee our brethren and because they are brethren whom we must reprooue we must liue and loue as brethren wee must imitate our Sauiour saying As many as I loue I rebuke and chasten Reu. 3. 19. God correcteth euery sonne whom he loueth as Heb. 12. 6. Thus it must appeare that we doe it both in loue to his person and in loue to God that if we should be asked why we are so forward in reproouing for the loue of God constraineth vs 2 Cor. 5. 14. Vse This makes against those that are supercilious censurers of others vncondemned reproouing rather of malice to his person than of hatred to his sinne hating his person and louing his sinne which is contrary to Gods owne commandement Thou shalt not hate thy brother in thy heart Thou shalt plainely rebuke thy neighbour Leuit. 19. 17. He that is malicious and hatefull is so farre from gaining his brother as that Salomon tels vs Hatred stirreth vp strife Prou. 10. 12. Saint Paul saith All things that are reprooued are made manifest by the light for whatsoeuer doth make manifest is light Ephes 5. 13. But Saint Iohn tels vs againe He that hateth his brother is in darkenesse euen till now hee is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darknesse hath blinded his eyes 1 Ioh. 2. 9. 11. Thus it is as impossible for him that is in darkenesse to reprooue his brother as for darkenesse it selfe to discouer and make manifest things in secret wee must in our reproofes be so louingly affected as we should ayme chiefly at the winning of soules but Saint Iohn telleth vs that whosoeuer hateth his brother is a murtherer 1 Iohn 3. 15. This also makes against those who in stead of loue in seeking their brothers good seeke occasion to
better it may be omitted for the present Now if any think themselues too good or too great to be reproued and so will not yeeld their neckes to this yoke let them remember Gods iudgement vpon King Vzziah who resisting Gods ordinance in the ministery of the Prophet reproouing him was striken with a leprosie to his death 2. Chron. 26. And thus much of the threefold Steppe of the Christian mans Walke AN ADDITION of certaine places of holy Scripture setting forth the true Manner of this Christian Walke both Exhorting and Dehorting Exhortations THis Manner I finde in holy Scripture propounded to vs by the Apostles two wayes Generally Specially Generally It must bee according to the tenour of Gods Word First such as the Word teacheth Secondly such as beseemeth graceth and adorneth the Word Thirdly onely such as being the onely life Onely let your conuersation bee as becommeth the Gospoll of Christ Philip. 1. 27. What it teacheth the Apostle sheweth For the grace of God meaning the doctrine of the Gospell teacheth vs to denie vngodlinesse and worldly lusts and to liue godly righteously and soberly in this present world Tit. 2. 11 12. Godly in regard of God Righteously in regard of others Soberly in regard of our selues Specially This manner is propounded diuersly First We must walke Circumspectly that is warily exactly strictly with great carefulnes and watchfulnesse taking great heed to our wayes and looking narrowly to our cariage See that ye walke circumspectly not as fooles but as wise that is not in ignorance but indued with sauing knowledge redeeming the time that is vsing a double and treble diligence for time to come for that we haue spent formerly so idlely and vainely because the dayes are euill that is full of euill men Ephes 5. 15 16. And the more euill the times are the more circumspect must we be Secondly We must walke Vprightly that is voyd of all hypocrisie before God and guile and dissimulation among men simply sincerely in singlenesse of heart fearing God Walke before mee saith God to Abraham and be vpright Gen. 17. Who shall goe to heauen He that walketh vprightly Psal 15. 2. Qui vadit planè vadit sanè Hee that walketh vprightly walketh surely Pro. 10. 9. He that walketh vprightly shall be saued Pro. 28. 18. Better is the poore that walketh in his vprightnesse then he that is peruerse in his wayes though he be rich Pro. 28. 6. The iust man walketh in his integrity his children are blessed after him Pro. 20. 7. Thirdly We must walke Innocently that is without offence not that we can so liue as neuer sinne or neuer offend for that is impossible for there is no righteous man that doth good and sinneth not Eccles 7. 20. But we must so walke as that we giue no iust occasion of offence or scandall vnto any whereby they may iustly blame vs this is to walke inoffensiuely Thus Zacharias and Elizabeth walked in all the commandements and ordinances of the Lord blamelesse Luke 1. 6. God hath chosen vs before the foundation of the world that we should bee holy and blamelesse before him Ephes 1. 4. Fourthly We must walke Honestly There is a twofold honesty Ciuill Religious Ciuill honesty is necessary but will not serue the turne to bring vs to saluation as many will pleade I liue in an honest calling taking paines in that calling I giue euery man his due I doe no man harme I wrong no man I defraud no man I keepe the Church c. All this is commendable but thus Caine might haue pleaded and many a wicked man Religious honesty is that which is ioyned with godlinesse when a man hath a good and honest heart hauing care to keepe faith and a good conscience purposing and resoluing to liue in no one sinne whatsoeuer but to please God in all his commandements continually as on the contrary that is a dishonest and wicked heart which resolueth to cherish any one sinne whatsoeuer Let vs therefore walke honestly as in the day not in rioting and drunkennesse not in chambring and wantonnesse not in strife and enuying Rom. 13. 13. Hauing our conuersation honest among the Gentiles c. 1. Pet. 2. 12. For the time past of our life may suffice vs to haue wrought the will of the Gentiles when wee walked in lasciuiousnesse lusts excesse of wine c. 1. Pet. 4. 3. Wee must pray for Kings and all in authority that we may leade a quiet and peaceable life in all godlinesse and honestly 1 Tim. 2. 2. where we see godlinesse and honesty ioyned together as inseparable Fifthly wee must walke chastly abstaining from fleshly lusts auoiding vncleanenesse abstaining from fornication and knowing how to possesse our bodies in sanctification and honour not in the lusts of concupiscence as the Gentiles which know not God 1 Thessalonians 4. 3. 4. 5. and that wee may keepe our selues chaste wee must alwaies haue the feare of God before our eyes as Ioseph did Gen. 39. for by the feare of God men depart from euill Prou. 16. 6. Wiues must haue chast conuersations coupled with feare c. 1 Pet. 3. 1. 2. Sixthly wee must walke wisely not in the wisedome of the world which is enmity against God There is a wisedome which is earthly sensuall diuellish But the wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Iam. 3. 15. 16. Who is a wise man among you and endued with knowledge let him shew out of a good conuersation his workes with meekenesse of wisedome Iam. 3. 13. walke wisely towards those which are without that is not onely towards beleeuers but towards such as are not yet come to the faith and the true knowledge of Christ Colos 4. 5. and for an helpe hereunto let vs walke with the best who are the godly wise For he that walketh with the wise shall be wise Prou. 13. 20. Seauenthly we must walke louingly in loue to God and man our whole conuersation must be in loue Walke in loue as Christ hath loued vs in conformity not equality Ephes 5. 2. I beseech thee Lady not as though I wrote a new commandement vnto thee but that which we had from the beginning that we should loue one another And this is loue that wee walke after Gods commandements This is the commandement that as yee haue heard from the beginning yee should walke in it 2 Epist Iohn 5. 6. Eightly wee must walke fruitfully Our life must bee full of good workes of piety mercy and charity Wee must therefore learne to maintaine good workes that wee be not vnfruitfull Tit. 3. 14. Paul prayeth for the Colossians that they might walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God Colos 1. 9. 10. For we are Gods workeman-ship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in
them Ephes 2. 10. where wee see good workes are the Causey-way not the cause why wee goe to heauen Ninthly wee must walke humbly This humility must be both outward and inward outward in gesture speech countenance behauiour in word in deed in ward in the heart and minde The outward may bee in wicked men and hypocrites as in Ahab but the inward onely in the godly Againe this humilitie must bee both in regard of God and of men In regard of God as humiliation for sinne whereby we denying our selues and stripping our selues of all conceit of our owne worthinesse and of Gods vndeserued goodnesse doe ascribe all to God to whom it belongs Psal 115. 1. In regard of men when wee preferre our brethren before our selues submitting our selues vnto them and esteeming our selues worse than others I therefore the prisoner of the Lord beseech you that ye walke worthy of the vocation wherewith yee are called with all lowlinesse and meekenesse with long suffering forbearing one another in loue Ephes 4. 1. 2. He hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Micah 6. 8. Tenthly wee must walke reformedly Our life must bee a space of repentance Reuel 2. 21. Wee must be renewed daily and become new creatures dying vnto sinne and liuing vnto righteousnesse and being dead vnto sinne not to liue any longer therein Therefore we are buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so wee also should walke in newnesse of life Rom. 6. 2. 4. If any man be in Christ he is a new Creature 2 Cor. 5. 17. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature And as many as walke according to this rule peace be on them and mercy and vpon the Israell of God Gal. 6. 15. 16. Lastly wee must walke conformably conforming our selues and framing our liues according to the example of Christ and of the godly who haue left vs an example that wee should follow their steps 1. Pet. 2. 21. Bee followers of mee and walke so as yee haue vs for an example Philip. 3. 17. an example in holy vertues not else Wee must imitate Christ not as God in his miracles as walking vpon the waters and the like nor as mediatour of God and man as in the worke of redemption c. but as man in his morals in obedience humilitie loue patience meekenesse contempt of the world and the like As ye haue receiued the Lord Iesus so walke in him rooted and built vp in him c. Colos 2. 6. 7. Hee that saith he abideth in him ought so to walke as hee hath walked 1 Iohn 2. 6. Thus for Exhortation Dehortations THere are but two waies to walke in the narrow way and the broad way the one leading to life and happinesse and few there bee that finde it the other leading to destruction and vtter darkenesse and many there be that goe in thereat wee mnst striue to enter in at the straight gate that is our principall care aboue all things must be to come into the way of life euerlasting and all worldly care must come vnder this so much the word Striue imports Luke 13. 24. compared with Matth. 7. 13. for the Kingdome of heauen suffereth violence and the violent take it by force Math. 11. 12. that is there is such a forwardnesse eagernesse and zeale in Gods children that they striue most earnestly to get heauen striuing who shall be most forward endeauouring earnestly in the vse of all good meanes which may bring them thither Dauid professeth his heart brake in sunder for the longing desire that it had alwaies to Gods iudgements Psal 119. 20. His practise must be our patterne for our principall care must be to attaine eternall life And for this cause as carefull must we be to shunne and auoid the broad way wherein wee run headlong to our owne destruction Wee cannot walke in both Wee cannot serue God and Mammon Let me therefore dehort all from following the multitude for the most goe to hell For as Paul saith many walke of whom haue told you often and now tell you euen weeping that they are enemies of the crosse of Christ whose end is destruction whose God is their belly whose glory is in their shame who minde earthly things Philippians 3. 18. 19. yea a man may be deceiued in his owne conceit For the way of a foole is right in his owne eyes Prou. 12. 15. There is away that seemeth right vnto a man but the end thereof are the waies of death Prou. 14. 12. Ephes 4. 17. 18. 19. This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in the vanity of their minde hauing their vnderstanding darkened being ahenated from the life of God through the ignorance that is in them because of the blindenesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse But ye haue not so learned Christ Prouerb 1. 10. to 16. My Sonne if sinners entise thee consent thou not If they say Come with vs let vs lay waite for bloud let vs lurke priuily for the innocent without cause Let vs swallow them vp aliue as the graue c. Wee shall finde all precious substance we shall fill our houses with spoile Cast in thy Lot among vs let vs haue all one purse My Sonne walke not thou in the way with them refraine thy foote from their path for their feete runne to euill c. Prou. 4. 14. 15. 19. 27. Enter not into the path of the wicked and goe not in the way of euill men Auoid it passe not by it turne from it and passe away For they sleepe not except they haue done mischiefe and their sleepe is taken away vnlesse they cause some to fall The way of the wicked is as darknesse they know not at what they stumble Remooue thy foote from euill Prou. 15. 9. Psal 1. 1. 6. Blessed is the man that walketh not in the counsell of the vngodly nor standeth in the way of sinners nor sitteth in the seate of the scornefull For the way of the vngodly shall perish The way of the wicked is abhomination to the Lord. 2 Thes 3. 6. Psal 36. 4. Now wee command you brethren in the name of our Lord Iesus Christ that yee withdraw your selues from euery brother that walketh diserderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without order against the lawes of God men idlely dishonestly dissolutely loosely not labouring in their calling but giuen to sloath other vices with such haue no familiaritie They set themselues in no good way Iob 21. 14. Psal 68. 21. The wicked say vnto God Depart from vs wee desire not the knowledge of thy waies But