6 7. Thus praying without faith we aske but receiue nothing because we aske amisse Iam. 4. 3. It must bee the prayer of faith that must doe the deede and preuaile with God Iam. 5. 15. Lastly no profitable hearing the Word without faith For the Gospel was preached vnto them of old time as it is now preached vnto vs but it did not profit them because it was not mixt with faith in those who heard it Heb. 4. 2. Thirdly wee must walke by faith because the things promised and expected of vs are inuisible and cannot bee beheld in outward appearance as remission of sinnes iustification the resurrection and life euerlasting Therefore faith is the ground of things hoped for the euidence of things not seene Heb. 11. 1. And thus in all the dueties of our generall and particular callings wee must walke that is liue by faith not to post off all doing of good vntill death thinking to goe to heauen with saying Lord haue mercy vpon mee but hee that will die in faith must liue in faith No pleasing of GOD without faith No saluation without pleasing of God Ergo no saluation without liuing by faith To which faith true repentance must bee ioyned for one cannot goe without the other faith must shewe it selfe in the fruits of repentance and howsoeuer the beginnings of repentance are before faith yet the act of repentance it selfe and the fruits of it follow faith The second way of God The second way wherein we must walke is the way of Gods Commaundements And then are we said to walke in this way when we yeeld obedience vnto all Gods Commandements Vpright obedience though imperfect is walking in them That the Commandements are a way and obeying of them is the walking in them it thus appeareth Dauid saith I will runne the way of thy Commandements Psal 119. 32. Here they are called a way The children of Israel turned out of the way which their fathers walked in obeying the Commaundements of the Lord Iudg. 2. 17. here obedience is walking in this way For first their fathers walked in this way How did they walke Obeying the Commaundements What did the children of Israel They did turne out of the way and did not walke in it How so because they did not so as their fathers did that is they obeyed not the Commaundements Therefore thou shalt keepe the Commaundements of the Lord thy God to walke in his wayes Deut. 8. 6. This is the onely thing which God requireth And now Israel what doth the Lord thy God require of thee but to feare the Lord thy God to walke in all his wayes c. Deut. 10. 12. Yee shall walke after the Lord your God and feare him and keepe his Commandements Deut. 13. 4. Wee must anouch the Lord to bee our God and to walke in his wayes c. And the Lord will anouch vs to bee his peculiar people Deut. 26. 17 18. See I haue set before you this day life and good death and euill life and good in that I commaund thee this day to loue the Lord thy God to walke in his wayes and to keepe his Commaundements c. Deut. 30 15 16. In all which places it is euident that to walke in Gods wayes is to keepe and obey the commandements of GOD. For this cause Dauid acknowledging this to bee the good and safe way prayed earnestly O let mee not wander from thy Commandements Psal 119 10. where we may note that if wee liue out of this way of Gods Commandements wee doe nothing but erre wander and goe astray This made Dauid so much to reioice in the way of Gods testimonies haue such respect vnto these wayes of God Psal 119. Now this obeying of Gods Commandements which is walking in them must bee first speedily without delay Dauid made haste and delayed not the time to keepe them Psal 119. 60. and 2. cheerefully Dauid wil runne them 3. freely without constraint 4. generally to all Gods Commandements 5. discreetly Dauid in comparison of this way hates all other He made choice of the way of trueth Psal 119. 30. 6 vprightly without hypocrisie Dauid kept them with his whole heart 7. continually without ceasing Dauid kept thē vnto the end all these are set downe Psal 119. at large This was the way of Zacharias and Elizabeth They were both righteous before God walking in all the Commandements of the Lord blamelesse Luk. 1. 6. and this is the way that all must walke in that looke for heauen For Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God 1. Cor. 7. 19. that is in the kingdome of grace no outward priuiledge or preeminence either of Iew or Gentile is either acceptable to God or auaileable to saluation without the keeping of Gods Commandements The third way which God The third way hath appointed for vs to walke in is The way of good workes Boza opera sunt via regni non causa regnandi saith Bernard Good workes are the way to the heauenly Kingdome though no cause of reigning in that Kingdome They are no meritorious causes of saluation as the Papists hold for so is onely Christ by the merits of his death and passion neither can the merit because they are imperfect but they are the way which God hath appointed for vs to walk in and liue in for howsoeuer we are said to be iustified and saued by faith without works it is to be vnderstood in the act of iustification before God yet not as it is faith but as it is an instrument to apprehend the obiect Christ but in the person already iustified before God good workes must concurre to declare vs before men that wee are iustified by faith before God for though faith alone be said to iustifie vs yet that faith which is alone without good workes doth not iustifie vs. Good workes are such as without which faith is but a dead carkase as the body without the spirit and therefore shew me thy faith by thy works at large Iam. 2. And good workes are a way to walke in S. Paul prooueth plainely For wee are Gods workemanship created in Christ Iesus vnto good workes which God hath before ordained that wee should walke in them Ephes 2. 10. The Papists doe vs great wrong by their slanders saying that we teach that a iustified person is freed from all keeping of the Law and that the law is fulfilled onely in beleeuing and that the Gospel commands nothing but faith and the like thus accusing our doctrine of licentiousnes I say they grosly abuse vs and most falsly accuse vs Indeed wee reiect good workes as they are held by the Papists to bee meritorious causes of saluation but setting that aside and their absurd conceit of the merit of works of supererogation and wee wil vrge them as strongly as they though no◠in that manner as they yea we vrge them and hold them necessary not as causes meriting life eternall
and saluation but as they are consequent effects and fruits of faith without which true faith cannot bee yea wee hold that wee cannot attaine to life eternall without them as they are the way which God hath ordained that we should walke in them we hold them necessary not as causes of iustification but effects of it and to declare vs to be iustified not deseruing heauen but the way to walke in and so weâ— are tied to the Law as it is thâ— rule of good life in regard oâ— obedience though not vnder the Law in regard of thâ— curse and condemnation wâ— are vnder the Law in regarâ— of direction instruction anâ— obedience but not vnder â— in regard of the rigour exaâ—ction accusation and proâ—uocation of the Law Thâ— Papists I say therefore doâ— vs great wrong who slandâ— vs and our doctrine as a destroyer of the Law becausâ— we teach that a man is iustified freely and onely by faith without the workeâ— of the Law which wee vnderstand to bee meant onely in the act of iustification before God and in his sight â— but after a man is thus iustified good workes must follow to declare vs to be iustified before men thus saith must be shewed by our good workes for first wee are iustified regenerated recreated in Christ Iesus vnto good workes which follow that iustification and regeneration which God hath ordained that wee should walke in them Thus by the studie of good workes a good conscience is retained by a good Conscience faith is maintained by faith Christ is obtained in Christ life eternall is attained Thus farre of the wayes of God wherein we must walke and by all which we are discerned from all the wicked For they set themselues in no good way Psal 36. 4. They say vnto God Depart from vs for wee desire not the knowledge of thy wayes Iob. 21. 14. but The righteous walke in Gods wayes Now of the second point why they are called Gods waies and of this briefly First they are called Gods waies because hee is the author founder commander and ordainer of these waies It is he that is the author and finisher of our faith Heb. 12. 2. It is hee that hath ordained good workes that we should walke in them Ephes 2. 10. It is he which established a Testimony in Iacob and appointed a law in Israell which he commanded our fore-fathers that they should make them knowne to their children c. Psal 78. 5. It is hee that requireth of vs to feare him and to walke in all his waies and to loue him and to serue him with all our heart and with all our soules to keepe his commandements and his statutes which he commands vs for our good Deut. 10. 12. 13. and almost in euery Chapter of that booke they are called Gods charge his statutes iudgements ordinances and commandements which hee hath commanded Secondly they are all diuine and spirituall and such as please the Lord diuine for the matter which is Christ and his doctrine for this way is Christ as Iohn 14. 6. and no man commeth to the Father but by him diuine for the manner for first Christ is the first teacher of them Thou teachest the way of God truely Mat. 22. 16. and howsoeuer they were vttered and taught by his Prophets and Apostles yet these holy men spake as they were moued by the holy Ghost 2 Pet. 1. 21. Thirdly God is our onely true guide who ordereth and directeth vs in this way I know that the way of man is not in himselfe it is not in man that walketh to direct his steps Ier. 10. 23. It is God which teacheth vs in the way of wisedome and leadeth vs in the right pathes Prou. 4. 11. A mans heart deuiseth his way but the Lord ordereth his steps he directs them Prou. 16. 9. Mans goings are of the Lord how can a man then vnderstand his owne way Prou. 20. 24. I am the Lord thy God which leadeth thee by the way that thou shouldest goe Esay 48. 17. God shall teach vs of his waies and we will walke in his pathes Micah 4. 2. Fourthly they are such waies as bring vs vnto God In the end we receiue the end of our faith the saluation of our soules 1 Pet. 1. 9. Hee that beleeueth shall not perish but haue euerlasting life Iohn 3. 16. What man is he that lusteth to liue and would faine see good daies Depart from euill and doe good Psal 34. 12. To him that ordereth his conuersation aright will I shew the saluation of God Psal 50. 23. Aske for the olde pathes where is the good way and walke therein and yee shall finde rest for your soules Ier. 6. 16. Marke and behold the vpright and iust man for the end of that man is peace Psal 37. 37. He shall enter into peace they shall rest in their beddes each one walking before God in his vprightnesse Esay 57. 2. and he that hath walked in Gods statutes is a iust man he shall surely liue Ezech. 18. 9. and 17. and thus much of the Reasons why they are called Gods waies Out of all that hath beene spoken appeareth first the Excellency secondly the Profit thirdly the necessity of these waies and of this walke Excellent because Gods waies excellent because by walking in them we are the friends of God and the Sonnes of God Profitable For there is no condemnation to those which are in Christ which walke not after the flesh but after the spirit Rom. 8. 1. The onely thing that commends vs vnto God is walking in obedience to Gods commandements 1 Cor. 7. 19. and to become new creatures Gal. 6. 15. And as many as walke according to this rule peace shall be vpon them and vpon the Israell of God Gal. 6. 16. Necessary for there are but two wayes the narrow way and broad way and hee that walkes not in the narrow way as I haue shewed goes on headlong in the broad way to his owne destruction Math. 7. 13. 14. All the knowledge of this way is nothing without walking in it and all our reading and hearing of the word to learne this way is nothing vnlesse we walke in it For better it is neuer to haue knowne the way of righteousnesse then after wee haue knowne it to turne from the commandement 2 Pet. 2. 21. To conclude Seeing these waies of God are so excellent profitable and necessary Striue to enter in at the straight gate and that betimes for many when it is too late will seeke to enter in but shall not be able Luke 13. 24. And if wee know not the way inquire and aske for it Ier. 6. 16. Being found walke and liue in it and content not our selues with a bare knowledge for he that knoweth his Masters will and doth it not shall be beaten with many stripes Luke 12. 47. And take heede that yee walke circumspectly because the dayes are euill Ephes 5. 15. If at any time wee erre from this way and
are conuerted to the faith without which it is impossible to please God Hebr. 11. 6. as knowing and taking it for granted that others cannot possibly know or discerne or iudge of by experieÌ„ce what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture The wicked please not God and are contrary vnto all men 1. Thess 2. 15. They that are in the flesh cannot please God Rom. 8. 8. The naturall man cannot perceiue the things of God 1. Cor. 2. 14. And the reason is because their vnderstanding is darkened through their ignorance Ephes 4. 18. Darkenesse hath blinded the eyes of their mindes 2. Iohn 2. 11. They liue in impenitencie and vnbeliefe whereby they are so farre from poouing what is pleasing to God as on the contrary they treasure vp vnto themselues wrath against the day of wrath Rom. 2. 5. Againe hee on the other side that is truely conuerted and regenerate by the Spirit of God vnto newnesse of life is the onely man that can and doth please God For first he is in Christ in whom God is wel pleased with him Secondly it is sinne onely which displeaseth God but hee that is borne of God sinneth not doth not commit sinne that is hee liueth not in sinne as the wicked he delighteth not in sinne sinneth not against conscience and knowledge of set purpose wittingly and wilfully giuing himselfe ouer as seruant to sinne with full consent and swinge of will for his seede remaineth in him neither can he so sinne because hee is borne of God 1. Iohn 3. 9. We know that whosoeuer is borne of God sinneth not but hee that is begotten of God keepeth himselfe and that euill one that is the deuill toucheth him not 1. Iohn 5. 18. Thirdly The regenerate man is of God and the childe of God for hee that doth righteousnesse is borne of God 1. Iohn 2. 29. and hee that loueth is borne of God 1. Ioh. 4. 7. whereas the vnregenerate doth not righteousnesse neither loueth his brother and so is not of God but a childe of the deuill 1. Iohn 3. 10. Lastly The regenerate hath the Spirit of God in him dwelling in him and ruling him and so beeing led by the Spirit he is the Sonne of God Rom 8. 14. But the wicked haue not the spirit Iude Epist Verse 19. and so hauing not the spirit are none of Gods Rom. 8. 9. All which confirme this doctrine that first a man must be regenerate and conuerted and enlightened by Gods spirit be light in the Lord and a childe of light before he can see what Gods will is or prooue what is acceptable or pleasing to the Lord. Vse This teacheth vs aboue all things in the world to labour for the grace of regeneration and neuer to bee at quiet till we finde by good experience that wee haue our part in the same A necessary grace it is both in regard of this life and the life to come First for this life without it we can bring forth no good fruits of an holy life wee can doe no good worke acceptable or pleasing to God An euill tree cannot bring forth good fruit Math. 7. 18. Therefore Paul saith Wee are created in Christ Iesus vnto good workes Ephes 2. 10. where the Apostle sheweth that good workes are done onely of them which are iustified regenerated and made new creatures in Christ The person must first be good before the worke can be so The person iustifieth the worke not the worke the person and God respects not the worke so much as the worker whose person is iustified and accepted as righteous in Christ Secondly Regeneration is needfull for the life to come For flesh and bloud cannot inherite the Kingdome of God 1 Cor. 15. 50. Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Iohn 3. 5. Consider this seriously And because it is so necessary that euery one may rightly conceiue of it and approoue it in himselfe obserue it briefly in these particulars First whosoeuer thou art approoue vnto thy selfe thy Election as Saint Peter saith Make your calling and election sure 2 Pet. 1. 10. For onely the Elect are regenerate because 1. they onely are called out of the world vnto Christ effectually and they onely iustified now Iustification is neuer separated from regeneration 2. onely the Elect are belieuers Acts 13. 48. As many as were ordained to eternall life belieued Wherefore Saint Paul cals it the faith of the Elect Tit. 1. 1. But onely belieuers are regenerate Ergo onely the Elect 3. Onely the Elect are blessed in Christ with all spirituall blessings Ephes 31. 3. Regeneration is one of the maine spirituall blessings Ergo. 4. Regeneration is necessary onely for such as enter into the Kingdome of heauen But the Elect only enter into the kingdome of heauen Ergo. From all which may be concluded that those that can finde and feele themselues regenerate haue in themselues a certainty of their Election and an infallible testimony of their owne saluation Secondly consider rightly what must be regenerate and renewed some hold onely the inferious part the body but this is contrary to that Be renewed in the spirit of your minde Ephes 4. 23. some from that saying hold the contrary onely the minde is to be renewed in this life and the body at the resurrection confirming their opinion from the words of GOD and Dauid I will take away the stony heart and giue you an heart of flesh Ezech. 36. Create in me a cleane heart Psal 51. where say they mention is made onely of the heart I answere Regeneration or Renouation is begun in the minde and the minde in the first place and principally is regenerate but to deny the body to be partaker of this present renouation in this life is to goe expresly against holy Scripture and is condemned by the experience in holy men and such as are regenerate Our sauiour Christ saith speaking of the whole man Except a man be borne againe Iohn 3. 5. Totus homo quia totus Caro natus whole man because the whole is flesh borne Secondly Saint Paul saith Our bodies are the temples of the holy Ghost 1 Cor. 6. 19 but the holy Ghost dwelleth not in bodies vnregenerate or vnsanctified Thirdly our bodies are the members of Christ 1 Cor. 6. 15. But if they be not capable of regeneration by the spirit they cannot be called the members of Christ Fourthly Sanctification is Regeneration â—â—â—â—es are sanctified 1 Thes 4. Ergo Fiftly Paul prayeth to God to sanctifie them wholy throughout in soule spirit and body 1 Thes 5. 23. Thus the whole man in this life is regenerate yet but in part not perfectly the beginning being in the heart and minde from whence the efficacy of the spirit is deriued into the body for as out of an euill heart proceede many prauities and euill things which defile the body Math. 15. So out of a good
For without the holy Citie are dogges sorcerers whoremongers and whosoeuer loueth and maketh a lie Reuel 22. 15. Flesh and bloud that is being vncleane and vnregenerate cannot inherite the kingdome of God 1. Corinth 15. 50. That which is borne of the flesh is flesh except a man be borne again hee cannot enter into the kingdome of GOD. Ioh. 3. 5 6. Thus in regard of our admissioÌ„ into Gods kingdome this grace is most necessary for none but iustified sanctified and purged from sinne and made new creatures shall enter thither Therefore Saint Paul saith Wee are saued by the washing of regeneration c. that being iustified by his grace wee should bee made heires according to the hope of eternall life Titus 3. 5 6 7. The other end is that being made new creatures in Christ we should leade a new life and bring foorth the fruits of the Spirit to labour to know God truely to beleeue in him to trust in him to loue him to serue him to keepe his Commandements to doe all things to his glory and the edification of the Church and our own good that so at length wee may bee brought by the way of good workes into the kingdome of heauen That being deliuered out of the hanâ—s of our enemies viz. the world flesh sinne and the deuill wee might serue God in righteousnesse and holinesse all the daies of our life Luke 1. This end Paul noteth Wee are regenerate in Christ Iesus vnto good workes which God hath ordayned that wee should walke in them Ephes 2. 10. From all that hath been said concerning this grace of regeneration wee may obserue a threefold Argument to enforce vs to labour for it 1. The excellencie of it because it makes vs like vnto Christ and the image of God by it is restored in vs. 2. The profit of it for by this wee may approoue our selues to be the children of God that our sinnes are forgiuen vs and that certaine is our saluation 3. The necessitie of it for without this grace wee cannot be saued as hath beene prooued at large and all which reasons considered haue forced mee to bee more large then vsually I am neither could I content my selfe to speake a little it being one maine grace belonging to saluation Doct. 2 Whereas the Apostle directs his speech to such as were already enlightened and conuerted willing them to walke proouing what is Gods will Hence I gather that euery godly mans life must bee a growing and increasing in grace and godlinesse dayly renewing their repentance for sinnes past and resoluing against sinne for time to come Their faith must increase their repentance must be renewed their knowledge must abound their hope more established their loue more enlarged and all holy dueties more and more practised and so the will of God more and more sought out discerned known and approoued The life of a Christian must not bee idle For Christ hath redeemed vs a peculiar people to himselfe zealous of good workes Titus 2. 14. that is that wee should bee more and more studious of good workes Though wee are regenerate and borne againe wee must not stand at a stay in Christianitie but as new borne babes desire the sincere milke of the Word to grow thereby 1. Pet. 2. 2. Wee must grow in grace and goe forward in the knowledge of our Lord and Sauiour Iesus Christ 2. Pet. 3. 18. To this purpose Saint Peter telleth vs That we are a chosen generation a royall Priesthood an holy nation a peculiar people which in time past were not a people but are now the people of God which had not obtained mercy but now haue obtayned mercy and all to this end not to liue idly or as wee list but to shew forth the prayses of God who hath called vs out of darkenesse into his marucilous light 1. Pet. 2. 9 10. according to this end as the Text hath it that once being darkenesse and now made light in the Lord we should walk as children of the light proouing what is acceptable to the Lord. Vse This must teach vs all to examine our selues whether wee haue increased in grace or not which is the chiefest thing God lookes after and without which wee cannot approoue our selues to bee children of light and if wee finde by examination that wee are no better now than last yeere or many yeeres agone then wee must earnestly bewayle this sinne and pray with the Apostles Lord increase our faith and with the father of the possessed Lord I beleeue Lord helpe my vnbeleefe And great reason is there of this growth in grace because none but such shal enter in to the kingdome of heauen but contrariwise shall bee adiudged to perpetuall torments in hell as is most plaine in the parable of the talents that hee that gaines nothing is damned Matth. 25. Therefore whosoeuer will approoue himselfe a true member of Christ and of his Church let him not bee at quiet till hee can find in himselfe that hee is bettered in regard of his soule and increased in godlinesse For all the building fitly framed together in Christ groweth vnto an holy Temple in the Lord. Ephes 2. 21. Whereas the Apostle willeth those which are light in Doctr. 3 the Lord to walke proouing what is Gods will Hence I gather that the life of a Christian must be answerable to his profession and new condition as a man professes himselfe to bee light in the Lord so hee must walke that is liue as the child of light This is an especiall note of a regenerate man the contrary a marke of an hypocrite who professeth hee knoweth God but by his workes denie him Tit. 1. 16. The Apostle hauing reckoned vp many commendable vertues and excellent graces in the Philippians concludeth in this manner Forasmuch as all these things are in you and you professe the Gospell what remaineth Onely let your conuersation bee as it becommeth the Gospell of Christ Philipp 1. 27. as if hee should haue said all is nothing worth vnlesse your conuersation bee correspondent and sutable to your profession So in the Text wheras you are enlightned you must not thinke to liue as you list but your conuersation must shew what you are Walke therefore proouing c. This must not bee an outward ciuill life onely which may bee in a Heathen and wicked man such as was the life of the Scribes and Pharises but a religious life that bringeth foorth the fruits of godlinesse and performeth the dueties of piety and religion Vse This maketh against all such as bragge of their profession knowledge vnderstanding and the like and yet their liues doe abound with all manner of wickednesse Their vnderstandings in some sort are enlightned their iudgements are informed and yet their liues and conuersations no whit reformed but swarming with all manner of vice as drunkennesse whoredome adultery fornication vncleannesse pride couetousnesse swearing lying theft murther cruelty oppression malice hypocrisie and the like Hee that liues
receiue the end of your faith euen the saluation of your soules 1. Pet. 1. 9. Vse 2 If this bee a true property of a childe of light to perseuere this then condemneth all such as haue made good beginnings of an holy profession and giuen great hopes made great shews of godlinesse and yet haue reuolted and started aside and returned to their former vomit and wallowed in the mire of their former sinnes neglecting or altogether giuing ouer that good course in which sometime they seemed to bee deuout They had wont to bee very forward in hearing the word but now little or no whit regarding it They vsed to pray often with their families but now all is forgotten and layd aside They had wont to bee bountifull and liberall to the poore doing good to all specially to the houshold of faith but now their loue is waxen cold not a good worke comes from them It hath beene meate and drinke vnto them to doe Gods will in some measure but now they count it too much precisenesse and nicenesse to bee occupied about the exercises of religion The time was when with the Galathians they would haue pluckt out their owne eyes to doe Paul good but now with the Church of Ephesus they haue lost their first loue both to God his Ministers his Word and to their brethren They hold with Paul as Demas for a time and afterwards fall to imbracing this present euill world Thus they begin in the spirit but end in the flesh they giue euident testimenie that they are children of darkenesse whereas they should walke that is continue and perseuere in proouing what is pleasing to God Vse 3 Let this stirre vs vp to be earnest suiters by prayer to Almighty God for this excellent grace of perseuerance for God knowes it is not in our power to stand on minute without the assisting grace of God it is God who giueth grace by which grace wee are made both willing and able both to doe and to perseuere in well-doing Therefore Paul exhorting the Philippians to perseuerance Worke out your owne saluation with feare and trembling Phil. 2. 12. presently hee addeth verse 13. for it is God which worketh in you both the will and deede God onely is both willing and able to make vs perseuere without him wee can d ee nothing Iohn 15. 5. It is hee that begins a good worke in vs and will performe or finish the same vntill the day of Iesus Christ Philipp 1. 6. Such is the constant immutabilitie of God who maketh an end of euery good worke which hee beginneth now GOD worketh not onely an holy will and desire to perseuere but a reall and constant persisting in grace to the end and howsoeuer a man may not feele at all times this reall continuance yet GOD accepts the will and desire to perseuere pray therefore to God both for will and deed as Epaphras alwayes laboured feruently in prayers for the Colossians that they might stand perfect and complete in all the will of God Coloss 4. 12. Vse 4 Lastly This puts vs in minde of a former duetie which can neuer bee vrged enough namely not to stand at a stay in Christianitie or to goe backeward but to goe on and make good progresse not to bee weary in well-doing not to know vnderstand discourse of commend and like of what is pleasing to God but to practise it not to bee talkers but Walkers in such a course as may best please God as the Text saith Walke prouing what is pleasing to God But of this I haue spoken at large Onely I will answere a question or two and so conclude Quest 1 To what purpose is this and the like exhortations to those which are the children of light and light in the Lord who cannot chuse but so walke as the Sunne cannot chuse but shine and the fire cannot but heat it may seeme these exhortations are needlesse and superfluous Answ 1 First I answere with Saint Augustine that these exhortations are not vaine but by these by Gods ordinance the grace of God is promoted and more and more stirred vp in vs increased and preserued as by the preaching of the Gospel faith is stirred vp in the hearts of the Elect and by the same preaching this faith being thus excited is promoted inlarged and increased Answ 2 Secondly This Apostolical exhortation is not vaine because it is God who speaketh by his Apostle and other Ministers to teach men that howsoeuer it bee true that such as are the children of light cannot but so walke yet hee would haue vs to vse the meanes as to heare God speaking by his Ministers and so to suffer the words of exhortation Answ 3 Thirdly I answere Thogh wee are light in the Lord yet not perfect light wee haue onely the first fruits of the Spirit and much darkenesse remaines in vs by reason whereof we are many times stirred vp to doe the workes of darkenesse therefore for that darkenesse that remaines in vs these exhortations are needfull Answ 4 Fourthly So long as wee liue in this world we are mutable in constant and changeable and therefore this exhortation is needfull that we may abide and continue in the light not vnfitly or superfluously then doth the Apostle exhort here saying Walke as children of the light proouing what is pleasing to the Lord. Quest 2 Whether may wee seeke to please men because the Text saith Wee must prooue what is pleasing to God And Paul seemes to bee contrary vnto himselfe For Galath 1. 10. hee saith Doe I seeke to please men for if I yet pleased men I should not bee the seruant of Christ and yet hee saith 1. Cor. 10. 33. I please all men in all things Answ I answere In the place alleadged Galat. 1. 10. hee meaneth if he should make it the scope of his ministery to frame his doctrine and speech so as to please the affections and humors of men more then to seeke Gods glory and please him then hee should not bee Christs seruant But yet in that which is good and for the good of men wee may and must please men So Paul meaneth in the place alleadged 1. Corinth 10. 33. I please all men in all things not seeking mine owne profit but the profit of many that they may be saued And as Paul saith excellently else-where Rom. 15. 2. Let euery one of vs please his neighbour for his good to edisication And thus much of the First Steppe THE SECOND STEPPE and fourth SERMON Text. And haue no followship with the vnfruitfull workes of darknesse but reprooue them rather Ephes 5. 11. HItherto I haue spoken of the First Steppe of the Christian mans Walke Now in order out of these words I obserue the Second and Third Steppes The first in these words And haue no fellowship with the vnfruitfull workes of darknesse The other in these But reprooue them rather To speake of the first wee must not sleightly passe ouer this word And. Which
alluring others vnto sinne This is made a note of a wicked man Sinners doe entice c. at large Prou. 1. from 10. to 15. This appeareth notably in the description of the Harlot Prou. 7. through the whole Chapter where wee may see how the Whore in the attyre of an Harlot and subtilty of heart in the twilight in the euening in a blacke and darke night met among the simple ones a Youth voide of vnderstanding So she caught him and kissed him and with an impudent face said vnto him inticing him as there followeth I haue done thus and thus and I haue this and that at home my bed is brauely bedeckt my husband is from home come let vs take our fill of loue till morning let vs solace our selues with loues from the 6. Verse to the 21. Now marke what followes With much faire speech shee caused him to yeeld with the flatterings of her lips she forced him Verse 21. thus by inticing him she prouoked him to sinne And this is a common sinne at this day in all such as delight in Whoorish company and drunken fellowship if they cannot compell them to sinne they will by one meanes or other allure and intise them to sinne It is the brand which Salomon setteth vpon the wicked A violent man entifeth his neighbour and leadeth him into the way that is not good Prou. 16. 29. And this bee said of the first way of hauing fellowship with others in sinne viz. by prouocation Vse Teaching all those that haue bin guilty in any of these waies to repent to bewaile their miserable and wretched estate hereby as being in it selfe accursed of God and to resolue fully to leaue and forsake such vngodly courses lest the wrath of God smoake against such people and there be none to quench it for certainely for such things sake the wrath of God commeth vpon such Againe this must teach all to hate these courses and instead of prouoking to euill to draw on others vnto good according to our seuerall places and callings and charges committed to vs as Magistrates their Subiects Ministers their People Parents their Children Masters their Seruants one neighbour another to labour with them by exhortation by perswasion to intice them to vrge them vnto good duties as Paul saith Let vs hold fast the profession of our faith without wauering and let vs consider one another to prouoke vnto loue and all other good workes Heb. 10. 23. 24. The neglect of this is the cause why sinne doth so much abound and grow so rise Secondly a man may haue fellowship with others in sin by consent as if a man seeth and knoweth another to commit a sinne actually and yet hee himselfe doth not commit it in his owne person yet because hee consenteth to the doing of it hee is guilty and becomes accessary vnto the other in this sin And this is another note of a wicked man who knowing the iudgement of God that they which doe commit such things are worthy of death not onely doe the same but take pleasure and consent with them that doe them Rom. 1. 32. So God reprooueth the wicked When thou sawest a theefe thou consentedst vnto him c. Psal 50. 18. This consenting to finne is nothing else but an approbation or allowing of sinne without either contradicting the sinner or any griefe or sorrow for the sinne Saint Paul complaines of the Corinthians for this and checks them that they were puffed vp and had not rather mourned for the fact of the incestuous man 1 Cor. 5. 1. 2. This consent is either 1. Secret 2. Open. Secret in the heart and mind Open either in word or deed and whosoeuer consenteth but in heart becommeth accessary to the sinne much more when he doth it openly in word or deed or both Thus the Iewes consented vnto the death of Christ saying Let him be crucified Math. 27. 22. 23. So whereas Ioab slew Abner smiting him vnder the fift ribbe that hee died 2 Sam. 3. 27. Yet Abishai Ioabs brother is said also to stay Abner Verse 30. which must be meant in regard of consenting with Ioab concerning his death So Saul was consenting to the death of Steuen partly in word partly in deed in stoning of Steuen And Saul consented vnto his death Acts 8. 1. that is hee did approoue and allow of his death and thus all these had fellowship with workes of darkenesse Vse Take heede then how any doe giue their consent vnto any wickednesse thinking they may very well excuse themselues because they did not personally commit the sinne wee see that the very consent makes guilty As vngodly talke drawes a man into sinne so vngodly silence holds a man in sinne and God complaineth of the wicked that saw the theefe and consented with him Psal 50. Let vs therefore take vp the counsell of Salomon My Sonne if sinners entise Consent thou not c. at large Prou. 1. 10. c. Consent not either with sinners or their sinnes if thou doest remember the iudgement of God and his wrath hangs ouer thy head and thou must looke for eternall death Rom. 1. 32. Our consent must be only in good things and with good men as Paul saith I consent vnto the Law of God that it is good Rom. 7. and if at any time we are ouertaken in any sinne wee must say as Paul That which I doe I allow not Rom. 7. 15. our consent and approbation must be onely of things more excellent Philip. 1. 10. Thirdly a man may bee accessary to other mens sins by giuing euill counsell Thus was Herodias mother accessary to the murthering of Iohn though Herod beheaded him for Herodias being before instructed of her mother said Giue mee here Iohn Baptists head in a charger Math 14. 3. to 11. Thus bad counsell was a meanes of his death Thus was Ionadab accessarie to the incestuous rape of Ammon Ammon indeed lay with his own sister hee personally committed the sinne for he forced her and when hee had committed the fact hee hated her more than before he loued her but all this was by the euill counsaile of that wicked and subtill man Ionadab who counsailed him to faine himselfe sicke and when Dauid his Father should come to see him Ammon should desire of the King that Tamar his sister should dresse him meate that so by that his lust might be fulfilled The King granting his desire Ammon tooke his opportunity forced her and lay with her at large 2 Sam. 13. This giting of bad counsell is when one man perswadeth another vnto sinne and it is a great cause of much euill in the world By this came the fall of our first Parents for Sathan perswaded Eue and Eue her husband Gen. 3. 4. 6. And thus by this bad counsell were the high Priests and Rulers accessary to the crucisying of Christ because they perswaded the people to aske Barrabas a murtherer and a robber Acts 3. 14. Iohn 18. 40. and to destory Iesus
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.
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
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