all trueth Iohn 16. 13. Thus by the help and direction of God Spirit wee cannot but please God And whereas wee cannot search into the deepe things of God wee cannot of our selues know them or perceiue them yet the Spirit searcheth all things yea the deepe things of God The things of God knoweth no man but the Spirit of God and the things of God are spiritually discerned 1. Corinth 2. 10 11 12 15 14. And thuâ— much of the Meanes and of the second point in the Text viz. the Obiect what God would haue vs prooue viz. what is acceptable or well pleasing to him And I conclude with the words of Saint Paul I will not cease to pray for you and to desire that yee might bee filled with the knowledge of Gods will in all wisedome and spirituall vnderstanding that yee may walke worthy of the Lord vnto all pleasing Coloss 1. 9 10. Here ends the second Sermon THE THIRD SERMON vpon this FIRST STEPPE Prouing what is well-pleasing to the Lord Ephes 5. 10. HAuing spoken hitherto of the second point viz. the Obiect I proceede to the handling of two other points by me propounded fitly and necessarily offering themselues to our consideration which are necessarily included in the Text beeing a continued speech and hauing relation to and dependance on the 8. verse The first which is the third in order concernes the persons to whom this duetie belongs id est those which are light in the Lord and children of the light The fourth last point is the continuance of this duty in the word Walke proouing what is acceptable to the Lord. Concerning the persons Though it bee a dutie which all without exception ought to practise and all should doe it yet Saint Paul applies his speech only to the faithfull of Ephesus Such as were blessed with all spirituall blessings in Christ who were predestinate elected adopted accepted in Christ c. Cha. 1. at large Such as were dead in sins trespasses but now are quickned in Christ Such as were farre off but now are made neere by the blood of Christ Such as were strangers from God without God in the world but now are reconciled and are made fellow citizens with the Saints and of the houshold of God c. Chapt. 2. and so through euery Chapter speaking of the faithfull and beleeuers and particularly in this Chapter Yee were once darkenesse but now are light in the Lord walke as children of the light verse 8. proouing c. The persons then are the regenerate and such as are conuerted these must walke proouing what is pleasing vnto God And First greatest reason of all men haue these to seeke to please God considering what great things GOD hath done for them how he hath chosen them adopted them iustified sanctified and redeemed them how hee hath pulled them out of their naturall estate to become spirituall how hee called them out of darknes into his marueilous light All these and the like well considered are so many motiues to make them walke worthy of the Lord vnto all pleasing Thus the riches of Gods goodnesse leadeth them to repentance Roman 2. 4. if not they shew themselues most vnthankefull to God or his great goodnesse Walke therefore proouing c. Secondly The Vnregenerate and impenitent cannot possibly please God in any one thing For their inward parts are very wickednesse but God hath no pleasure in wickednesse Psal 5. 4 9. Their heart is not right with God therefore they doe but flatter and lie in all their best actions Psal 78. 34 35 36 37. Againe they are out of Christ and so it is impossible they should please God So Paul saith They are without Christ and without God in the world hauing no hope Ephes 2. 12. Now none can please God vnlesse hee bee in Christ The Regenerate onely are in Christ as Paul saith Romans 8. 1 and 2. Corinth 5. 17. Therefore they onely can please God For that which is spoken of Christ himselfe This is my beloued Sonne in whom I am wel pleased Matth. 3. 17. is truly verefied in all the members of Christ being regenerate that though of themselues and in themselues they can doe nothing acceptable to God yet God beholding them in and through Christ cannot but bee well pleasing with them ioyning the vse of all good Meanes on their part Walke yee therefore proouing c. Thirdly It is not onely right and meete but also very necessary that such as are regenerate and borne anew should leade their liues answerable and walke in newnesse of life It is meete because GOD maketh vs good wise holy sanctified to this end that wee should bring forth answerable fruits Wee are created in Christ Iesus vnto good 〈…〉 Ephes 2. 10. And â—ee are redeemed to this end to serue God in righteousnesse and helinesse Luke 1 74 75. It is also necessary because it cannot otherwise bee but that euery one shall doe such things as are sutable to his new estate and condition Vnumquodque operatur secundum suam formam Euery thing worketh according to his owne forme as fire heateth The Sunne shineth inlighteneth quickeneth because it hath receiued such power of God and so in all other things naturall so it is as impossible for a man truely regenerate and made light in the Lord not to shew his light in words manners and whole life as it is impossible for the Sunne not to shine Yee therefore who are light in the Lord walke as children of the light proouing what is acceptable to the Lord. Fourthly Here is an Argument drawne from a comparison of their diuers estates wherein they were and now are to mooue them to this duetie as if the Apostle had said Your very calling from the estate of darkenesse wherein you were before conuersion vnto the state of light after conuersion requires this at your hands that your liues should bee congruent and agreeable to your present condition wherein yee now are When ye were darkenesse ye liued in darkenesse and walked in darkenesse not knowing what yee did because darkenes had blinded your eyes 1. Iohn 2. 11. And yee could not otherwise chuse but now the case is altered yee are light in the Lord The night is past the day is at hand you must therfore cast off the workes of darkenesse and put on the armour of light and walke honestly as in the day c. Rom. 13. 12 13. Walke therefore as children of the light proouing c. From hence that the Apostle directs his speech vnto the faithfull regenerate and already conuerted exciting and stirring them vp to this spirituall walking both in proouing what is pleasing to God and in shunning the vnfruitfull workes of darkenesse I obserue these Doctrines Doct. 1 First I gather from hence That no man out of th' estate of regeneration and conuersion can possibly so leade his life as acceptable or wel-pleasing to God This Paul sheweth plainely in vrging this duety vpon such as
heart proceede good workes of the spirit for the good of the body to keepe it pure vndefiled vnpoluted honest chast temperate c. All which should teach vs to haue a care as well of the body as the soule that both be regenerate and sanctified For Christ hath bought both body and soule therefore we must glorifie him in both because they are both his Coâ— 6. 19. 20. And hence I conclude that in vaine doe they boast of the Renouation or Regeneration of the heart and minde whose bodies doe abound with most abhominable wickednesses as drunkennesse surfeiting adultery fornication vncleanenesse filthy lusts swearing cursing lying slandering backe-biting murther theft and the like Marke this well Thirdly consider the Author of this grace that is God the Father Sonne and holy Ghost it is with our Re-creation or Regeneration as in our Creation both from the whole Trinity Opera Trinitatis ad extra sunt communia i. e. The workes of the Trinity from without or externall workes are common to the whole Trinity Thus Regeneration is called a creation Ephes 2. 10. and the Regenerate man is called a new creature Gal. 6. 15. 2 Cor. 5. 17. to teach vs that it is a diuine no humane worke from heauen not from earth As the Creation is from the Father by the Sonne in the holy Ghost so by way of excellency Regeneration is to be attributed to God the Father and we are regenerate in Christ Ephes 2. 10. by the holy Ghost Iohn 3. 5. Therefore Paul cals it the new man which is created after God Ephes 4. Yet so as God requires meanes on our part for the continuing and consummating of the same Therefore Paul bids vs bee renewed in the spirit of your minde From all which I gather three Conclusions 1. That the Sonne and holy Ghost regenerating are true and very God against Ariaus 2. That all our saluation is freely of God and his worke not in our power or strength against Pelagians 3. that wee must earnestly begge it of God Psal 51. 10. Fourthly consider wherin Regeneration consisteth the patterne of it and the parts of it 1. It consisteth in two things the one is the the deposition or putting off the old man the other is the induition or putting on the new man both are two-fold first the putting off the old man of sinne and the putting on of the righteousnesse of Christ this is begun in this life and perfected after death of this Saint Paul speaketh Ephes 4. 22. 23. 24. That yee put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minde and that yee put on that new man c. Secondly the putting off the old man of mortality and the assuming or putting on immortality and that glorinous resurrection to life eternall This wee are with patience to hope and waite for of which Saint Paul speaketh at large in 1 Cor. 15. The body is sowne corruptible c. And as we haue borne the image of the earthy so shall wee beare the image of the heauenly But in the Doctrine of Regeneration the former is properly meant 2 The patterne of this grace that is Christ his righteousnesse and holinesse this is the very idea of our spirituall and celestiall natiuity in him it was most absolute and perfect but in vs in this life most imperfect Thus as Christ died and rose againe for vs so wee should die vnto sinne and rise againe to newnesse of life Rom. 6. Euery regenerate man will purge himselfe euen as Christ is pure 1 Iohn 3. 3. as in quality and conformity but not as in equality There is a corruption of nature the one which is sinne the other is the punishment of sinne The punishment of sinne Christ had as infirmity of the flesh imbecillity of nature and death this hee put off by his death and put on the new viz. glory of immortality in his resurrection but we must put off both corruption of nature Wee must alwaies haue our eyes bent vpon Christ and labour to faction here in this world life is either lost or kept or saued If then there be no place of repentance after this life then none for regeneration for what is repentance but the change and renouation of the minde To this purpose saith Christ Worke while it is day the night commeth when no man can worke Iohn 12. 35. and 9. 4. Vnlesse a man be regenerate namely in this life of water and the holy Ghost hee cannot enter into the Kingdome of heauen All which must teach vs first to looke about vs while we haue time for that counsell to put off the old man and put on the new is not giuen to the dead but liuing this life is the onely time for this doctrine not after death secondly it condemnes the Papisticall fable of Purgatorie fire wherein they say the soules of the dead shall bee purged in another world wheras the bloud of Christ is the onely purgation for sinne 1. Iohn 1. 7. and Christ in this life doth sanctifie and cleanse his Church c. Ephes 5. 25 26. Sixtly Consider the Meanes by which Regeneration is wrought They are either Outward or Inward Outward as 1. the Word 2. The Sacraments 3. Ministers of the Word Thus saith Christ Now are ye cleane through the Word Iohn 15. 3. So for the Sacraments especially Baptisme Christ doth sanctifie and cleanse his Church with the washing of water by the Word Ephes 5. 26. not outward Baptisme but inward saueth yet outward must be vsed as a Sacrament and signe of the inward Baptisme saueth vs not the putting away of the filthinesse of the flesh but the answere of a good conscience toward God 1. Pet. 3. 21. Thus it is called the Lauer of Regeneration According to his mercie God saued vs by the washing of regeneration Titus 3. 5. The Ministers of the Word also are Meanes as Paul saith I haue begotten you in Christ 1. Corint 4. 15. that is Ministerially The Inward Meanes are two 1. The Spirit on Gods part 2. Faith on our part The nearest cause of Regeneration is the power and efficacie of the Spirit diffused into our hearts Hee saued vs by the washing of regeneration and renewing of the holy Ghost Tit. 3. 5. So wee reade of Faith God purifieth our hearts by Faith Act. 15. 9. Seuenthly Consider the end of Regeneration The end is either Principall or Subordinate The chiefe end is that such as are regenerate may reigne with Christ in heauen without which none shall For the fearefull vnbeleeuing and the abhominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall haue their part in the lake that burneth with fire and brimstone which is the second death Reuel 21. 8. And there shall in no wise enter into the holy Citie any thing that defileth neither whatsoeuer worketh abomination or maketh a lie vers 27.
in these or but in any one of these hath small cause or none at all to boast of his profession yea further bee it so that the world seeth not these in him yet his life may bee most wicked by liuing in secret sinnes which who so doth cannot bee said to leade his life according to his profession Aboue all things therefore looke wee to our liues both toward God and men in publique and secret The grace in the heart will appeare in the actions of the life and where a good life is not the heart cannot bee good and againe in stead of walking and liuing in grace such lewd liuers walke in sinne because they liue in sinne Coloss 3. 7. Lastly From the persons here exhorted wee must bee admonished to take heede of a common sinne of this age namely decay of grace wheras a growth should appeare by our liues wee grow worse and worse many were better and had more knowledge zeale loue ioy deuotion and the like many yeeres agoe than now which is a fearefull case The Lord had somwhat against the Church of Ephesus for this decay because she had lost her first loue Reu. 2. 5. And surely much hath God against a great number in these dayes where iniquitie abounds and the loue of many waxeth cold Mat. 24. 12. Wee are lights our light must shine before others Matt. 5. 16. But it is a great signe of a great blemish in vs and that light is going out when the graces of God decay in vs This is one maine cause why Paul stirreth vp the Ephesians already conuerted to walke thus and thus namely to put them in minde to keepe and preserue the former graces committed vnto them and not to suffer them to decay In a word this exhortation to walke as children of light condemneth the customary walking in darkenesse darkenes I say of ignorance blindnesse errrour and of grosse sinnes going on still in wickednesse and not knowing what they doe because darkenesse hath blinded their eyes 1. Iohn 2. Hauing their vnderstanding darkened through their ignorance because of blindnesse of their heart Ephes 4. 18. Therefore as Paul saith The night is farre spent the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Rom. 13. 12. Doct. 4 If this bee a property of a childe of light one that is regenerated to walke proouing what is pleasing to God then To liue in a course displeasing to God is a manifest signe of an vnregenerate man and one that is yet in darkenesse This Saint Paul confirmeth setting it as a brand vpon the wicked They please not God and are contrary vnto all men 1. Thess 2. 15. Vse This teacheth As to put a difference betweene the wicked and the godly the children of darkenesse and children of light So to take heede and beware of all sinne whatsoeuer whereby we doe displease God and not to harbour any one sinne in vs For it is sinne which displeaseth God as Dauid saith Thou art not a God that hast pleasure in wickednesse neither shall euill dwell with thee thou hatest all workers of iniquitie Psalm 5. 4 5. for such as displease God shall haue the displeasure of God both in soule and body here and hereafter And thus much be said of the third point concerning the persons to whom Paul speaketh viz. Children of light walke proouing what is acceptable or well-pleasing to the Lord. The fourth and last point in this first Steppe is the continuance of it as the words haue relation to the word Walke in 8. Verse Walke proouing what is acceptable to the Lord By walking as I haue shewed at large in the beginning is meant liuing a speech borrowed from trauellers signifying to liue or to hold on a course of life to leade our liues thus and thus either in the generall duties of Christianity or in some particular calling Thus this word Walke is taken either in good sence or bad In good sence as 2 Cor. 5. 7. We walke by saith is all one with Gal. 3. 11. The iust shall liue by faith In a bad sence as the Colossians are said to walke in sinnes that is to liue in sinne In which yee also walked sometime when yee liued in them Colos 3. 7. Many are the places to prooue this truth Gal. 5. 16. Walke in the spirit that is Order your liues according to the direction motion of Gods spirit So Gal. 5. 25. If wee liue in the spirit let vs walke in the spirit where liuing and walking are ioyned together shewing that the spirit is not an idle spirit in any but it will manifest it selfe in a well-ordered conuersation Againe that which Paul calleth Walking after the flesh Rom. 8. 1. hee calleth liuing after the flesh verse 13. This being more then plaine sundry Doctrines are hence to be gathered Doctr. 1 First That being conuerted the whole course of our liues must be a study and endeauour to search know approue and practise the will of God proouing what is pleasing to the Lord for so the word Walke includes the whole life of man especially after conuersion agreeable to that of Zachary We must serue God in righteousnesse and holinesse before him all the dayes of our liues Luke 1. 74. 75. Thus did Dauid Hee turned not aside from any thing that God commanded him all the daies of his life c. 1 King 5. 15. This was the accustomed practise of good King Hezekâ—ah that made him appeale to God with a cleare conscience saying I haue walked before thee O Lord in truth and with a perfect heart and I haue done that which is good in thy sight 2 King 20. 3. not speaking in the present tense or future tense but in time past saying I haue liued thus and thus through the whole course of my life to this time of my death And thus did Zacharias and Elizabeth Luke 1. All which must bee vnderstood of their vpright endeauour and purpose of heart so to liue and not of perfection of life Vse 1 Here then is a true Rule whereby to try our Conuersion Art thou conuerted then thou hast a full purpose of heart not to sinne but all thy studie endeauour ioy and delight will be in the whole man in all thy thoughts words workes to doe onely that which may please God Art thou conuerted Art thou freed from sin and become seruant to God Then thou hast thy fruit vnto holinesse and the end euerlasting life Rom. 6. 22. But on the contrary if thy life be wicked and conuersation disordered boast not of thy conuersion yea though thou liuest but in one sinne and purpose so to doe thou mayst bee dead in sinne but not dead to sinne For a conuerted sinner dead to sinne cannot liue any longer therin Rom. 6. 2. Hee can neither indure sinne in himselfe nor others Vse 2 Must our whole life bee such as may please God This then condemnes
good Prophet Michaiah yea many there are that doe wilfully absent themselues from the Word because they cannot indure their sinnes should be reprooued if they thought the Minister would speake against such and such sinnes they would neuer heare him and therefore many times it is seene that such an one hauing a guilty conscience though the Minister neuer meant him will wilfully depart out of the Church and beare a continuall hatred to that Minister for speaking against pride swearing swaggering drunkennesse whoredome vsury and the like Thus they that doe euill hate the light neither will they come to the light left their deedes should bee reprooued Iohn 3. 20. But these are scorners proud â—ir a scorner heareth not reproofe Prou. 13. 1. A scorner loueth â—ut one that reprooueth him neither will hee goe vnto the wise Prou. 15. 15. But let such know whosoeuer they are That God scorneth all such scorners Prou. 3. 34. Vse 3 Let this mooue vs all to yeeld our neckes to Christ his yoke and our backes to this rod of Ecclesiasticall censure as acknowledging it to bee a speciall meanes to saue a soule from perishing in sinne and the rather because it is God who reproueth by his Word and so it is the Word that finds out our sinnes and therefore whosoeuer hateth reproofe despiseth the Word Which who-so doth shall bee destroyed but hee that feareth the Commandement shall be rewarded Prou. 13. 13. Many cry out of the Minister for reprouing when it is the Worâ— of God For the Word of Goâ— is quicke and powerfull anâ— sharper then any two edge sword pearcing euen to the diuiding a-sunder of soule and spirit and of the ioynts and marow and is a discerner of the thoughts and intents of the heart Hebr. 4. 12. Vse 4 This must teach vs as to reprooue so to bee reprooued for small sinnes though no sinne in it selfe bee small but compartiuely we haue motes to pull out as well as beames lesser sinnes as well as greater besides euery great sinne hath his beginning from some small sinne Therefore it is a great point of Christian wisedome to nippe sinne in the head while it is young and not suffer it to grow to a strength and so to habit then to a custome then to a necessity The reason why such great and grieuous sinnes are committed in the land is because sinne is not looked to while it is little it is not preuented in the beginning but suffered to take a head there is no conscience made of small sinnes they are no whit regarded and therefore so seldome reprooued Let vs obserue this in the example of Cain The Lord reprooued him for his wrath and sad countenance which were beginnings of further mischiefe but hee not regarding the Lords reproofe for those smaller sinnes grew to the height of that grieuous and crying sinne of murther rising vp against his innocent brother Abel slew him Gen. 4. 6 8. whereas if he had yeelded to Gods reproofe for his wrath malice and sad countenance hee might haue preuented murther Thus a number beeing reproued for their lusts chambering idlenesse wantonnesse lasciuiousnesse and not regarding it grow to whoredome So when men are reprooued for haunting bad places and keeping bad company and not yeeld vnto it come at length to that horrible sinne of drunkennesse theft and the like Ob. But if all sins are to be reprooued and all sorts are to bee reprooued why doth Salomon say Rebuke not a scorner Prou. 9. 8. and Paul Rebuke not an Elder 1. Tim. 5. 1. Answ Salomon speakes of open and manifest scorners and contemners of the Word otherwise all though neuer so notorious are to be censured and reprooued and so must that place of our Sauiour be vnderstood of open scorners and persecuters of the knowne truth Giue not that which is holy vnto the dogs neither cast yee your pearles before swine lest they trample them vnder their feete and turne againe and rent you Matth. 7. 6. Such holy admonitions and Christian pearle of Christian reproofe and brotherly correction are not to bee cast before such dogs and swine as manifest contemners of religion and open persecuters of the Word Wheras Paul saith Rebuke not an Elder he doth not meane that it is altogether vnlawfull to reprooue an Elder but to shew the manner of reproofe and the right rule to bee obserued as it must bee done aduisedly mildely gently by way of intreaty and exhortation A bare reproofe is not so fit as exhortation Rebuke not an Elder but intreate him as a father Against as Elder receiue no accusation but before two or three witnesses Them that sinne rebuke before all 1. Timoth. 5. 19 2. id est those Elders beeing first priuately admonished and accused before witnesses rebuke before all id est the whole Church Hitherto of the Matter Now of the Manner of reproofe for it is not sufficient to reprooue but to know how The right Manner of reproofe is two-fold Generall Speciall Generally wee are to reprooue two wayes First by word Secondly by deed as followeth First by word and this is to be done both in regard of sinnes and of iniuries and wrongs This is often enioyned both by God himselfe our Sauiour Christ Salomon and Paul Thou shalt plainely rebuke thy neighbour and not suffer sinne vpon him Leuit 19. 17. If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou hast gained thy brother Matth. 18. 15. which Saint Luke explaineth If thy brother trespasse against thee rebuke him Luke 17. 3. Them that sinne rebuke before all 1. Tim. 5. 20. that is those Elders that haue been first priuately admonished and after that before witnesses if they be accused before two or three witnesses then let the Pastours or Gouernours of the Church reprooue those Elders before all men that is before the whole Church and not before all men in all places in all assemblies where they offend where they become for this were a disgracefull reproofe tending rather to their hardening than amendment Wee must hold fast the faithfull Word as we haue been taught that wee may bee able by sound doctrine both to exhort and to conuince the gain-sayers Tit. 1. 9. Reprooue rebuke exhort 2. Tim. 4. 2. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse 2. Tim. 3. 16. Rebuke them sharpely that they may be sound in the faith Titus 1. 13. And Salomon often in the Prouerbs and Ecclesiastes speaketh of reproouing by word of mouth and hearing and hating reproofe as I haue formerly shewen But howsoeuer this bee a speciall dutie and necessary and the want of it to be bewailed and though wee ought by all meanes so farre as our calling requires to reprooue sinnes yet the Apostle doth not in this place and Text speake properly of this kinde of reproofe by word but
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