THE CHRISTIAN MAN'S WALK: With the most regardable and remarkable Steps thereof, the true Rule according to which, and the manner how we must Walk: Showing the infallible properties of the children of light.  As I have wrote in few words, whereby when ye read ye may understand. Ephes 3. 3. 
Newly published by the Author Nathanael Cole, Preacher at S. leonard's Bromley in Middlesex, on the backside of Stratford-Bow near London.  This is the way, walk in it. Esa. 30. 21. 
LONDON Printed by T. S. for Thomas Pavier, dwelling in juy-lane.  
1624.   

TO THE Honourable and Worshipful Company of all our English MERCHANTS trading to East India, Grace and peace, etc.  
COnsidering with myself to whom I might present this work, being the third fruits of my labours in this kind, I thought upon a saying of Solomon in his Proverbes, A man that hath friends, must show himself friendly. Prou. 18. 24. Which speech being oft recalled, was the occasion of this presentation, and impulsive cause of the dedication of these Sermons to all your most respected worthiness. The most deserving cause I confess, was the acknowledgement of wont benevolence, and your annual beneficence, whereof these few years I have been partaker. So that, Commemoratio beneficij, became Commendacio officij, to me, i The remembrance of your undeserved bounty, was a commending and commanding of this my most deserved duty. The final cause, in regard of God, is to seek his glory, in the good of his Church; in regard of you; to testify my thankfulness for your choice of me among some other of my fellow labourers, in this case; And as he that forgets the benefits of God or men, cannot but be unthankful to both; so on the contrary, Qui quanta sibi gratia collata sit, nescit, quantas largitori grates debet, non intelligit i He that knows not what favour is bestowed upon him, understands not what thankes he oweth to him that gave it. And the more deserved praise belongs unto you, because yours is a vital, not a funeral beneficence: Concerning which, it is well of some observed, that being vital, it is free, and such as God accounts of; it shows, first, your faith in God's providence; Secondly, your love and care to do good to God's Ministers; Thirdly, that you trust not in uncertain riches; Fourthly, it gains you the prayers of those to whom you are beneficial; whereas a funeral beneficence, is most commonly formal, for fashion, to do as others do; or extorted to the hazard of their goods, or for vainglory, or to stop the mouth of an accusing conscience. Now because I could no way better express my thankful heart, nor knew, having so many friends, how to show myself more friendly, I have presumed to make an exchange; for your temporal, to bestow amongst you all, this spiritual gift; it being the best requital I can make, or cotent that I could give. I acknowledge myself much obliged to you, though unknown to most of you; I praise you in God, and bless God for you all; and though I cannot say, I am yours to live and die with you, yet by God's grace I shall ever be yours to live and pray for you; that I may use the words of Samuel; As for me, God forbidden that I should sin against the Lord, in ceasing to pray for you; but I will teach you the good & the right way; Only fear the Lord, and serve him in truth with all your heart, for consider how great things, he hath done for you, 1. Sam. 12, 23, 24.  
And now give me leave, I beseech you, to speak freely to you all, as Paul did to the Corinthians, My mouth is open unto you, my heart is enlarged; Now for a recompense in the same, be ye also enlarged, 2. Cor. 6. 11, 13. Let your good works be continued; And be not weary in well doing, for in due season ye shall reap, if ye faint not, Gal. 6. 9 It is constancy in well-doing, that crowns the work; In cassum, bonum quid agitur, si ante vite terminum, deseratur. i. It is in vain to do any good thing, and to leave off before death; as, Non coepisse, sed perfecisse virtutis est, saith Jerome, i It is the property of virtue, not to begin well, but to end well. Let your good works be plentiful and abundant; More at last, than at first, Reuel. 2. 19 Yea, sometime superabundant; like the Macedonians, who to their power, yea, and beyond their power were willing of themselves, etc. 2. Cor. 8. 3. Let all be done discreetly; making much of them that fear the Lord, Psal. 15. 4. Distributing to the necessity of Saints, Rom. 12. 13. doing good to all, but specially to those which are of the household of faith, Gal. 6. 10. so regarding, and rewarding most plentifully, those that labour painfully in Gods haruesi. Thus let good doing be cheerfully; not grudgingly, or of necessity, but willingly, for God love's a cheerful giver, 2 Cor. 9 7. if there be first a willing mind, God accepts it, 2 Cor. 8. 12.  
And to stir you up the more, remember I beseech you what Solomon saith, He that pitieth the poor, lends unto the Lord, and what he hath given him, will he pay him again, Prou. 19 17. Remember what Saint Paul saith; To do good, and to communicate, forget not, for with such sacrifices God is well-pleased, Heb. 13. 16. Remember what our Saviour Christ saith; He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward, Math. 21. 22. God will reward you here and hereafter; He will reward you, 1 Donando, by giving you all necessary good; 2 Condonando, by forgiving you all your sins; 3 Coronando, by crowning you with everlasting life. God will be with you; 1 Dirigendo; by directing you in his ways, and guiding you in alyour affairs. 2 Porrigendo, by reaching out his helping hand in all your distress. God will be with you. 1 Detegendo, by discovering the plots and devices of your enemies. 2 Protegendo, by defending you against all dangers at home and abroad, both by sea and land. Thus, the Lord is with you, while ye be with him, no longer, 2 Chron. 15. 2. And if you become like David's blessed man, whatsoever you do it shall prosper, Psal. 1. 1. 2. 3. If you shall meditate in the law of God day and night, and observe to do what is written therein, then shall you make your way prosperous, and then you shall have good success, joshua 1. 8.  
Now give me leave, I humbly beseech you, to advance my speech a little further to you all; you encounter with the mighty billows of the great Sea; you endanger yourselves, and yours, both in body and goods; In the midst of life, they are in death; If it please God to honour you in a strange Land, with the treasures of it, and to give safe return home, then labour to honour God in your own Country, with that which he hath lent you. So you honouring God, he will still honour you, 1 Sam. 2. 30. If adversity comes, be humble; if prosperity, be thankful; if death itself, be patiented. I would not have you timidi, nor tumidi; neither overmuch timorous, as doubting of God's favour, despairing of his love, or distrusting his providence; nor too presumptuous, relying on your own means, trusting to your own merits, and so to sacrifice to your own nets, Habak. 1. 16. for the first, remember, He that keepeth Israel, shall neither slumber nor sleep, Psal. 121. 4. for the latter, know, it is God's blessing which maketh rich, Pro. 10 22. He giveth, and he taketh away, job 1. 21. If riches increase, set not your hearts upon them. Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches; but let him that glorieth, glory in this, that he understands and knows God, who exercises loving kindness, judgement and righteousness in the earth, jer. 9 23. 24. For though you may be domini titulares; only Lords in name, yet God is dominus tutelaris; a God of power, a rock of defence, your refuge, Castle, and deliverer. But first seek the Kingdom of God, and his right ousnes, as the principal, (and all other things (as appurtenanc●●) shall be cast upon you, Math. 6. 33. Seek it first; primò et maximè, first of all and most of all; first in order, first in degree. Delight yourselves in the Lord, and he shall give you your hearts desire. Commit your way unto the Lord, trust in him, and he shall bring it to pass, Psal. 37. 4. 5. And I beseech you lay to heart Saint Paul's charge, Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; That they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17. 18. 19  
Now craving pardon for my boldness; I commend you to GOD, and to the word of his grace, which is able to build you up, and to give you an inheritance, among all them which are sanctified, Acts 20. 32. and these my labours to your Patronage, against all prejudicate opinion, calumnies, or supercilious censures of any overcurious, or too envious; humbly beseeching Almighty God, to give you and all yours, all happiness. i. Externall, in your bodies; Internal, in your souls; Eternal, both in body and soul; for jesus Christ sake, To whom, for all his benefits, both temporal and spiritual; received and promised; positive, and privative; be all thankes, and praise. Amen.  
Your Honours and Worships in the Lord to be commanded, Nathanael Cole.   

THE PREFACE to the WORK. OR, An ocular SERMON, fitting the Subject, being an exposition upon PSAL. 119. 3.  
IT is a most regardable, and remarkable saying, and worthy all observation, which the Prophet David recordeth in the Psalm, speaking of all those who are blessed, both here, and for ever hereafter. They do no iniquity, they walk in God's ways. Psal. 119. 3. In which place, are set down two infallible notes of all God's children, putting a main difference between them, and all the wicked imps of Satan. First, God's Children do no iniquity. Which words must not simply and properly be understood; for all men have sinned, and do sin, both before and after conversion. If I john, and my fellow Apostles say we have not sinned, we make God a liar, 1 joh. 1. 10. For all have sinned, Rom. 3. 23. Again, after conversion, If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 john 1. 8. For all our righteousness are as filthy rags, Esay. 64. 6. For there is not a just man upon earth that doth good, and sinneth not, Eccles. 7. 20. It is not so meant then, that God's children never sinne; neither, as the Papists hold, that original sin is so abolished by Baptism, that, in the party baptised, there remains nothing which God may hate; But the meaning of the words is this: They do no iniquity; that is, they commit not sin so, as to live in a customary practice of any one sin; though they may fail in words, and do amiss in deeds, yet the tenor and course of their lives shall be according to God's commandments. They lie not in their sins; sin reigns not in them; they give not themselves over unto sin, to become slaves and servants unto sin; They sinne not against conscience, and knowledge, of set purpose; they sinne not willingly, wilfully and wittingly, with full consent and swinge of will: Neither can they so sin, for being regenerated, the Spirit of God keeps them from so sinning: Thus are the like places to be understood. Whosoever abideth in Christ, sinneth not, 1 joh. 3. 6. Whosoever is borne of God, doth not commit sin, for his seed remaineth in him, and he cannot sinne because he is borne of God, verse 9 This is a special mark to discern the child of God, and to distinguish him from the wicked; for the wicked sinneth wilfully, customarily, lying, and trading in his sin, without any sound repentance, or true remorse of conscience, sporting and delighting in sin; going on in sin and wickedness, Psal. 68 hating to be reform, Psal. 50. he giveth over himself to siane, to obey it in the lusts thereof, Rom. 6. In a word, as Paul saith, The wicked being past feeling, give themselves over to lasciviousness, to work all uncleanness with greediness, Ephes. 4. 19 and not only commit wicked and  deeds, but commit them ungodly, in an  manner, as jude, Epist. Verse 15. that is, they do their works from an unrepentant heart, and with a mind devoted and addicted to ungodliness; with a purpose to sin aforehand; taking pleasure in sin; and running on in the same course without repentance. Herein stands the sound trial of a man's self indeed, whether he be in the state of grace or not; namely, if he can say truly in the testimony of a good conscience, he doth no iniquity, so, as I have showed; First, he purposeth it not beforehand, but it is both beside and against his purpose. Secondly, he hath a resisting and strife against it, and is not wholly swallowed up in the pleasure of it. Thirdly, if he doth fall, through weakness and his own corruption, yet he lieth not in it, but recovers himself again by renewed repentance. And this is the first mark of David's blessed man in the Text; and worthily are they set in the first place, being a main preparative to this walk; for first a man must cease to do evil, and then do good; first, cease to do iniquity, then to walk in God's ways.  
Secondly, the godly walk in God's ways. First, observe their action; they walk, that is, they frame and lead their lives according to those ways which God in his holy word hath appointed to walk in. Secondly, wherein they walk, and their discretion; not in their own ways, following the imaginations of their own hearts; not in the ways of sin the world, the flesh, nor Devil; but denying themselves, and resigning themselves wholly to Gods will and pleasure in all things, they utterly abhor all false ways, Psal. 119. 104. 128. they walk, (saith the Text) in his ways.  
Thirdly, mark the extension of their walk; not in some few; here and there doing some good thing in a good mood, or by fits and snatches, but yielding a general obedience to all God's Commandments, as Zacharias and Elizabeth; They walk in all his ways.  
Fourthly, observe the persons, who only do and can walk in this way; they; that is, only the godly, who are endued with saving-grace, and have ceased to commit iniquity, they walk in his ways; they stand not still in this way, nor go backward, nor only begin well, and make some good proceed, and then stand at a stay, but they proceed in good duties, grow in grace, going forward in the knowledge of Christ; they go on till they come to their iournyes end. They walk●; thi● is their progression: Second●● they keep themselves onel● in God's ways, avoiding a●● by-paths; this is their discretion: Thirdly; in all God's ways; there is their extension: Lastly, they, and only they; this is their condition. This is another main difference between the godly and the wicked. The godly walk in the law of the Lord, Psal. 119. 1. He that is a just and righteous man indeed, walketh in God's statutes, Ezech. 18. 9 and as David saith here, they walk in God's ways. But the wicked, not so. For they walk not in God's law, nor in his statutes, nor in his testimonies, jer. 44 23. They set themselves in no good way, Psal. 36. 4. The way of peace, they have not known, Rom. 3. 17. They do always err in their hearts, because they have not known Gods ways, Heb. 3. 10. They walk in the vanity of their mind, Ephes. 4. 17. They walk after their own  lusts, as jude, Epist. Verse 16. 18. Yea, they walk, but they are enemies to the Cross of Christ, whose end is destruction, Phil. 3. 18. They walk in the counsel of the . Psal. 1. 1. The godly walk as children of the light, Ephes. 5. 8. But the way of the wicked, is as the darkness, they know not at what they stumble, Prou. 4. 19 The wicked walk on in darkness, Psal. 82. 4. All which must teach every one to avoid the path of the wicked, and to follow the example of the godly, to hate every false way, and to keep our selves only in God's ways. Thus may we expect the gracious protection and providence of God and his holy Angels, If we keep ourselves in those ways he hath appointed for us, Psal. 91. 11. Be not therefore companions with the wicked, Ephes. 5. 7. Walk not thou in the way with them, refrain thy foot from their path, Proverb. 1. 15. For, for such wicked courses comes the wrath of God upon the children of disobedience, Ephes. 5. 6. Enter not into the path of the wicked, and go not into the way of evil men; avoid it, pass not by it, turn from it, and pass away, Prou. 4. 14. 15. They leave the paths of uprightness, to walk in the ways of darkness; They rejoice to do evil, and delight in the frowardness of the wicked, whose ways are crooked, and they froward in their paths, Prou. 2. 13. 14. 15. Let therefore discretion preserve thee, and understanding keep thee, to deliver thee from the may of the evil man, that thou mayst walk in the way of good men, and keep the paths of the righteous, Prou. 2. 10. 11. to 20. Then shalt thou walk in thy way safely, Prou. 3. 23. For the righteous walk in God's ways, as the Text saith, They walk in his ways.  
More particularly, observe out of this clause: first, what is meant by walk, and the diverse kinds of it: secondly, what are these ways of God, and why so called.  
This duty of walking is taken in a good sense, or bad; In a good sense, as here, and infinite like places both in the old and new Testament; In an evil sense, as to walk in sin, in darkness, etc. both which I have showed at large; From both acceptations, it is more than manifest; that, to walk, signifieth, to lead our lives orderly, warily, and circumspectly, and to have our conversation every way suitable to those ways which God hath set down in his word, neither declining to the right hand, nor to the left; agreeable to that of Solomon: Ponder the path of thy feet, and let all thy ways be established, Turn not to the right hand, nor to the left, Prou. 4. 26. 27. and to that of Saint Paul, Make straight steps for your feet, lest that which is lam● be turned out of the way, Heb. 12. 13. And, take heed that ye walk circumspectly, Ephes. 5. 15. Thus, to walk, is to live thus and thus; to lead our lives in this and that; to order our lives according to this and that, taking the word of God for our only rule, to the obedience whereof our whole lives are framed, and by which, all our actions towards God & man, through the whole course of our lives are ordered and squared. This is to walk in God's ways; which may well be explained by the saying of David in the Psalm: To him that ordereth his conversation aright, will I show the salvation of God, Psal. 50. 23. making the walking in God's ways, and the ordering of our conversation aright, all one in effect. Therefore, as Saint Paul, speaking of this word, Walk, in the bad sense, saith, that the Colossians walking in sin, was living in sin; in which, ye also walked sometime, when ye lived in them, Coloss. 3. 7. so say I, speaking in the good sense; then do we walk in God's ways, when we live in them. Whence we must note, that it is not a bare talking and discoursing about God's ways, that will serve turn, but a walking and living in them; not to know them, but to do them; not only to be informed of them in our judgements, nor only conformed to them in outward show, but transformed inwardly, by the renewing of our minds, and reform wholly in the practice of our lives.  
Moreover, this spiritual walk hath relation, first, to God; secondly, to Man. Both must be regarded, and great heed must be taken how we walk both before God and men: for there are two extremes, into which men commonly fall; the one is, so they have a good heart towards God inwardly, (as they say) they never care how they seem to their brethren; whereas the duties of piety towards God in the first Table must show themselves in the duties of charity, and the light of an holy example to their brethren in the second Table. The other is, so they can live a civil honest life, and make a fair show to the world, to blind the eyes of men, they care not what they do, nor how profanely and lewdly they carry themselves in the sight and presence of the allseeing God.  
First, to walk with God, or to walk before God, is so to carry ourselves, as in the sight and presence of God, acknowledging his allseeing eye, discerning all our thoughts, words, and deeds, and admitting him to be the just judge of them all, and of the whole course of our lives: or, to walk before God, is to lead a holy and godly life, fearing to offend God in any thing, being fully persuaded, that wheresoever, among whosoever, or whatsoever doing, that God himself stands by us, beholding and observing all our actions, speeches, and thoughts, and will judge them all. It is (as Saint Luke hath it in the song of Zacharie) to serve God without servile fear, in holiness & righteousness before him all the days 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 walk, Gen. 24. 40. So did David, purposing and resolving so to do; I will walk before God in the land of the living, Psal. 116. 9 Thus did good King Hezekiah; I beseech thee O Lord, remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight, 2 King. 20. 3. And so must all of us do, that look to live with him in glory; according to God's commandment given to Abraham. and so to us all, Walk before me, and be upright, Gen. 17. 1. In all which examples, especially that of Hezekiah, we may observe; first, this duty of walking before God; secondly, the manner of it, which is twofold; first, in truth; secondly, with a perfect heart, that is, an upright heart; thirdly, his exercise 〈◊〉 this his walking; first, doing, secondly, that which was good; thirdly, not in the presence of men only, to be seen of them, but as approving his heart unto God, he did all in his sight. Fourthly, his accustomed practice, through the whole course of his life, after conversion, I have walked, and I have 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 go together: Fiftly, the clearness of his good conscience, out of which he appeals to God; for this was not any pride, or presumptuous conceit, that this good King had of himself, seeking any way to justify himself before God, but it was his peace of conscience, which passeth all understanding: He knew well (that I may use the words of Saint Paul, & his example) that he had lived in all good conscience before God until this day, Acts 23. 1. and that he had exercised himself to have always a conscience void of offence toward God and toward men, Acts 24. 16. His conscience bearing him witness 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, etc. A most notable and worthy pattern of all, both high and low, to be followed, that we may so walk before God both in life and death.  
This continual walking before God, to consider that we are always in God's presence, is, first, a special remedy against sin, and a motable means to make us live in the fear of God. This kept joseph from uncleanness, Gen. 39 9 job from impatiency; job 1. 18. The Midwives from murder, Exod. 1. Abraham in obedience, Gen. 22. and 25. chapters. David in integrity: Secondly, this is a main sign that we are friends with God, and that he is well pleased with us. So Enoch, by walking with God, is reported of, to have pleased God, Heb. 11. 5. All our glorious works without this, are nothing; He hath showed thee O man, what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thyself, to walk with thy God, Micah. 6. 7. 8. The Prophet Amos saith, Can two walk together, except they be agreed? Amos 3. 3. Under which interrogative, is included this negative; two cannot walk together except they be agreed; and if they do walk together, it is a sign they are agreed: So those that walk with God, are at agreement with him; In Christ he is well pleased with them, Mat. 3. 17. and being at agreement with him, shall continually have his love and favour extended towards them; as he that is always in the King's presence cannot but be highly in his favour, who dare wrong him? Yea, what shall be done to the man whom the King will honour, whom he 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 favour with earthly Kings, than what honour shall they have, that are always in God's presence, and daily tread his Courts? A thousand times blessed are they, for God himself will honour those that honour him, 1 Sam. 2. 30. He 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, he is with them in trouble he will deliver them, and honour them; with long life he will satisfy them, and show them his salvation, Psal. 14. 15. 16. Thus, as they have walked with God here, in the kingdom of grace, they shall for ever live with him in glory; which is meant, Reuel. 3. 4. They shall walk with Christ in white, for they are worthy; not as the Church of Rome gather for the worthiness of their works, but of their persons, accepted of God as righteous in Christ, his righteousness being imputed to them, and made theirs.  
The second kind of walking, is towards men: first, Public; secondly, Private. Public walking concerns, first, the members of the Church, and all believers; secondly, those which are out of the Church. Towards the first, we must walk in love, peace, humility, meekness, etc. Walk in love, as Christ hath loved us, Ephes. 5. 1. Walk with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the spirit in the bond of peace Ephes. 4. 1. 2. 3. And this is love, that we walk after his commandments; This is the commandment, that as ye have heard from the beginning, ye should walk in it, john 2. epist. verse 6. We must walk, and live so, giving no just cause of scandal & offence, but showing a good example to all men, in all things. We are children of the light, we must therefore walk 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 works, and glorify God, Math. 5. 16. Towards the latter we must walk, wisely, honestly, no-offensively; taking great heed to our ways, and having a special care of our carriage, that in nothing we give any just cause, either of exception or of offence, to the wicked and unbelievers. Walk wisely towards those which are without, redeeming the time, Colos. 4. 5. Study to be quiet, etc. that ye may walk honestly toward them which are without, 1 Thes 4. 11, 12. Walk towards them, but not with them. To walk with them, is to walk as they, to live, and do as they. To walk towards them, is meant to walk and live amongst them and as occasion serves to have any dealing with them; in all our carriage amongst them, we must do all things to the glory of God and good of others. We must live so amongst them, that we may be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom shine ye as lights in the world, Phil. 2. 15.  
Private walking, concerns either ourselves, or others; as our Children, Servants, and families. In regard of ourselves, we must walk in uprightness and singleness of heart, approving our hearts to God, endeavouring that we may be accepted of God, 2 Cor. 5. 9 with the Philippians, not in presence of others only, but much more in their absence to obey God, Philip. 2. 12. exercising ourselves to have always a conscience void of offence, toward God and man, Acts 24. that when we are falsely accused, slandered or reproached, our conscience may excuse, not accuse us, so that we can truly say, I suffer unjustly, my conscience bearing me witness in the holy Ghost, Rom. 9 1. Thus in private, to give ourselves to prayer, to reading, to searching of the Scriptures with them of Berea, diligently, and daily, Acts 17. 11. to often meditating in God's word, and of his works; and in a serious consideration and calling to mind of our ways, purposing and resolving for time to come to amend things amiss, daily renewing our vows, and performing them: and whatsoever we do, to do it hearty, as to the Lord, who seethe our hearts.  
Secondly, in regard of those in our families, our Wives, Children, and Servants, to show all good example, to follow our particular callings diligently, and causing all under our charge to do the like: to instruct our families in points of religion, and to bringup our Children in instruction and information of the Lord, Ephes. 6. 4. that we can truly say, I and my house do serve the Lord, joshua 24. 15. we must reprove sin in our Children and Servants, and not suffer them to sin; to make a discreet choice of our Servants, making much of all those that fear the Lord, Psal: 15. to cast out of our houses, the wicked and , the liar, slanderer, swearer, idle, thief, adulterer, fornicators, and the like, not enduring them to carry in our sight. Excellent is the example of David, worthy of all men in this private walk to be followed, and let us mark it. I will (saith David) behave myself wisely in a perfect way; I will walk within my house with a perfect heart; I will set no wicked thing before mine eyes; I hate the works of them that turn aside, it shall not cleave to me; A froward heart shall departed from me, I will not know a wicked person; who so privily flaundereth his neighbour, him will I cut off, him that hath an high look, and a proud heart, will I not suffer; Mine eyes shall be upon the faithful in the land, that they may dwell with me; He that walketh in a perfect way, he shall serve me; He that worketh deceit, shall not dwell within my house; He that telleth lies, shall not tarry in my sight, Psal. 101. 2. 3. 4. 5. 6. 7. Let all Governors, Parents, and Masters of families, walk thus as David did; not follow him in his adultery, or making Vriah drunk, or murder, which is a common practice of a number; but as Paul saith, Fellow him as he follows Christ, 1. Cor. 11. 1. Let us walk by this rule prescribed in this Psalm, as Paul saith, Let us walk by the same rule, let us mind the same thing: And mark them which walk so, as you have us for an example, Philip. 3. 16, 17. This is that well ordered walk, which beseemeth all Christians, which puts a main 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 speaks of; Many walk, of whom I have told you, etc. whose end is destruction, whose God is their belly, and whose glory is their shame, who mend earthly things, Philip. ●. 18, 19 These walk disorderly; from whom, we are commanded, in the Name of our Lord jesus Christ, to withdraw ourselves, 2. Thessaly. 3. 6, 11. These the Apostle jude speaks of, denouncing a woe against them: Woe unto them, for they have walked in the way of Cain, jude 11. Lastly, note briefly, that walking uprightly before God, and inoffensively before men, must always go together; and that walking implies continuance in well-doing, and holding out in God's ways unto the end; for, he that continueth unto the end shall be saved, Matth. 24. 13. And, in due time we shall reap if we faint not, Gal. 6. 9 Therefore, ever follow that which is good, both among your selves, and to all men, 1. Thes. 5. 15.  
The second point concerns the ways wherein we must walk; In which I observe, 1. what these ways are; 2. why called God's ways. They walk in his ways. The ways of God are set down in Scripture to be of two sorts. 1. Such as properly concern himself, and which he himself walketh. 2. Such as concern us, and in which we may, and aught to walk. The first, are twofold; Secret: Revealed. The secret or more 
The ways of God are twofold.  hidden ways of God, are the ways of his judgements, Counsels, Wisdom, Knowledge, secret will, his mind, in the Creation, disposition, & government of all things. Hae viae magis adorandae, quam cognoscendae; that is, These ways of God are rather to be adored of all, than known of any: These are not the ways here meant; neither do they, being secret and abstruse, belong unto us: For Secret things belong to God, Revealed things to us, Deut. 29. 29. For there is such a bottomless depth of God's secret ways, as it is impossible for any mortal man to know them. Of these S. Paul speaketh; O the depth of the riches, both of the wisdom and knowledge of God; how unsearchable are his judgements, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor? Rom. 11. 23. and Esa. 40. 14.  
The Revealed, or more manifest ways of God, are such as he hath revealed in his Word, contained in the books of Moses, and in the writings of the Prophets and Apostles. And these revealed things belong to us, and we must know them. Of these speaks the Psalm, He made known his ways unto Moses, his acts unto the children of Israel, Psal. 103. 7. These ways are the ways of God's works, and marvelous acts his signified will, as reue●ling what kind of God he is, in what he delighteth, what he loveth, what he hateth, the redeeming of mankind by his Son, the ordaining of him to be a Mediator, and the like. Of these ways speaks David; The Lord is righteous in all h●● ways, and holy in all his works, Psal. 145. 17.  
These ways are distinguished from all other ways, by diverse Epithets given unto them in the Word. They are called, Good ways, and right, 1. Sam. 12. 23. Psalm. 2. 12. 1. King 8. 36. Secondly, an undefiled way, and perfect, Psal. 18 30. Thirdly, a holy way, Esa. 35. 8. Fourthly, a chosen way, Psal. 25. 12. Fiftly, a strait way, Matth. 7. 14. Luke 13. 24. Sixtly, the way of life, Psal. 16. 11 Prou. 6. 23. Seventhly, the way of truth, Psal 119. 3. Eightly, the way of wisdom, Prou 4. 11. Ninthly, the way of righteousness, Prou. 8. 20. and 16. 31 2. Pet. 2. Tenthly, the way of peace, Rom. 3. 17. Luke 1. 79. Lastly, Equal, Ezech. 18. 25. with many such like styles, as are given to God's ways: All and each of which, should teach us to be ravished with these ways, to set our hearts upon them, to love them above all things, to learn them, and know them, to teach them others, to search and inquire for them, and so to walk in them, that is, to live in them, and to frame the whole course of our lives according to them, which is the property of all God's children, as the Text hath it, They walk in his ways: I proceed to the second.  
Now, the ways of God which concern us, & which we must walk, may be considered two ways; Generally. Specially. Generally; this way, is the way of Christianity, entering into the course of Christian Religion, and professing the Gospel of Christ, and the doctrine thereof. 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 persuading things concerning the kingdom of God, it is said, divers spoke evil of that way. Saul the persecuter desired to bring bound to jerusalem all that he should find in this way, Act. 9 2. yea, he persecuted this way unto the death, Act. 22. 4. There arose no small stir about that way, Act. 19 23. So Acts 24. 22. In all these places is understood the way of Christian Religion, and the profession of the doctrine of the Gospel, or some special point thereof, as appeareth by the Context.  
The General way of Christian Religion is necessary unto salvation, without it we cannot come to heaven, and yet this alone being but a bare profession cannot bring a man to heaven; This is the way of a number, even of such as go for professors, that yet for all this shall never come in heaven: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, Matth. 7. 21. that is, Not every one that bears the name of a Christian, that professeth the Name of Christ, and God to be his God, shall be saved; not every one that makes an outward show of profession, that can talk, reason, and discourse of Religion, and points of doctrine, though they may have most excellent and rare gifts, shall be saved: For many shall plead for themselves at the day of judgement, saying, Lord, Lord, have we not preached in thy Name? and in thy Name cast out devils? and in thy Name done many marvelous works, and then he will profess unto them, he never knew them: Depart from me ye workers of iniquity, Matt. 7. 22. There are many hypocrites in the Church, even among professors, who will make profession of God with their mouths, but deny him in the practice of their lives. They profess they know God, but by their works they deny him, being abominable and disobedient, and to every good work reprobate, Tit. 1. 16. Thus we see, that though this be God's way, which he commandeth, Heb. 12. 1. a good way in itself, yet not able to bring us to heaven.  
Specially. The ways of God wherein we must walk, may properly be reduced to one head, for indeed there is but one way to heaven, which is called the way of life, the way of salvation; which, in a word, consists in holiness and righteousness; holiness towards God, righteousness towards men. But because their are many turnings, and many windings in this way; I mean, many graces required, and many duties to be performed, therefore in the plural number they are called Gods ways, They walk in his ways; I will reduce them all to three heads, under which all the rest are comprehended.  
The first way, and the 
The first way.  chief, is the way of Faith. This way went all the Patriarches, Prophets, and Apostles, and all believers both in the Old and New Testament: A Catalogue of whom, and of their faith, is set down at large in the whole Chapter, Heb. 11. For as we believe to be saved through the grace of our Lord jesus Christ, so did they, Act. 15. 11. By faith the Elders, and all those believers, through faith, obtained a good report. Heb. 11. 2, and 39 That this saving faith is our way to heaven, the Scriptures make it plain: Saint Paul saith, We walk by faith, not by sight, 2. Cor. 5. 7. To walk by faith, is to live by faith; as the Apostle explanes it, by alleging a place out of Habacuk, The just shall live by faith, Heb. 10. 38. Thus did Paul: The life which I now live in the flesh, I live by the faith of the Son of God, Gal. 2. 20. The whole life of a Christian, both Spiritual and Temporal, in afflictions and temptations, must be by faith; and that for these reasons. First, because, Whatsoever is not of faith is sin, Rom. 14. 23. that is whatsoever we do with a doubting conscience, is sin. Faith must both put a beginning to the work, and persuade us, 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 we respect the person of the Minister, who speaketh, who must be faithful; as Christ exhorts the Minister of the Church of Smyrna, to be faithful to the death, Revel. 2. 10. or, whether we regard the doctrine which he teacheth, which must be the word of faith: This is the word of faith which we preach unto you Ro. 10. 8. So saith Paul, We believe, & therefore speak. 2. Cor. 4. 13. Again, No true praying without faith; For whatsoever we ask, believing, we shall obtain, Mar. 11. 24. But he that asketh without faith, is a wavering minded man, and shall obtain nothing of the Lord, jam. 1. 6, 7. Thus praying without faith, we ask, but receive nothing, because we ask amiss, jam. 4. 3. It must be the prayer of faith, that must do the deed, and prevail with God, jam. 5. 15. Lastly, no profitable hearing the Word without faith: For the Gospel was preached unto them of old time, as it is now preached unto us, but it did not profit them, because it was not mixed with faith in those who heard it, Heb. 4. 2. Thirdly, we must walk by faith, because the things promised and expected of us, are invisible, and cannot be beheld in outward appearance; as, remission of sins, justification, the resurrection and life everlasting; Therefore, faith is the ground of things hoped for, the evidence of things not seen, Heb. 11. 1. And thus in all the duties of our general and particular callings, we must walk, that is, live by faith; not to post off all doing of good until death, thinking to go to heaven, with saying, Lord have mercy upon me; but he that will die in faith must live in faith: No pleasing of GOD without faith; No salvation without pleasing of God, Ergo, no salvation without living by faith. To which faith, true repentance must be joined, for one cannot go without the other; faith must show itself in the fruits of repentance; and howsoever the beginnings of repentance are before faith, yet the act of repentance itself, and the fruits of it follow faith.  
The second way of God, 
The second way.  wherein we must walk, is the way of God's Commandments. And then are we said to walk in this way, when we yield obedience unto all God's Commandments; Upright obedience, though imperfect, is walking in them. That the Commandments are a way, and obeying of them, is the walking in them, it thus appeareth. David saith, I will run the way of thy Commandments, 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 Commandments of the Lord, judg. 2. 17. here obedience is walking in this way: For first, their fathers walked in this way: How did they walk? Obeying the Commandments. What did the children of Israel? They did turn out of the way, and did not walk in it; How so? because they did not so as their fathers did, that is, they obeyed not the Commandments. Therefore thou shalt keep the Commandments of the Lord thy God, to walk in his ways, Deut. 8. 6. This is the only thing which God requireth, And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways? etc. Deut. 10. 12. Ye shall walk after the Lord your God, and fear him, and keep his Commandments, Deut. 13. 4. We must anouch the Lord to be our God, and to walk in his ways, etc. And the Lord will anouch us to be his peculiar people. Deut. 26. 17, 18. See, I have set before you this day, life and good, death and evil; life and good, in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his Commandments, etc. Deut. 30, 15, 16. In all which places it is evident, that to walk in God's ways, is to keep and obey the commandments of GOD. For this cause, David acknowledging this to be the good and safe way, prayed earnestly, O let me not wander from thy Commandments, Psal. 119 10. where we may note, that if we live out of this way, of God's Commandments, we do nothing but err, wander and go astray. This made David so much to rejoice in the way of God's testimonies, & have such respect unto these ways of God. Psal. 119. Now this obeying of God's Commandments, which is walking in them, must be, first, speedily, without delay: David made haste, and delayed not the time, to keep them, Psal. 119. 60. and 2. cheerfully; David will run them: 3. freely, without constraint: 4. generally, to all God's Commandments: 5. discreetly; David, in comparison of this way, hates all other, He made choice of the way of truth, Psal. 119. 30. 6 uprightly, without hypocrisy; David kept them with his whole heart: 7. continually, without ceasing; David kept them unto the end: all these are set down, Psal. 119. at large. This was the way of Zacharias and Elizabeth; They were both righteous before God, walking in all the Commandments of the Lord blameless, Luk. 1. 6. and this is the way, that all must walk in, that look for heaven. For Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God, 1. Cor. 7. 19 that is, in the kingdom of grace, no outward privilege or preeminence either of jew or Gentile, is either acceptable to God, or available to salvation, without the keeping of God's Commandments.  
The third way, which God 
The third way.  hath appointed for us to walk in, is, The way of good works. Boza opera sunt via regni, non causa regnandi, saith Bernard: Good works are the way to the heavenly Kingdom, though no cause of reigning in that Kingdom; They are no meritorious causes of salvation, as the Papists hold, (for so is only 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 us to walk in, and live in: for, howsoever we are said to be justified and saved by faith without works, it is to be understood, in the act of justification before God, yet not as it is faith, but as it is an instrument to apprehend the object Christ; but in the person already justified before God, good works must concur, to declare us before men, that we are justified by faith before God; for though faith alone be said to justify us, yet that faith which is alone without good works, doth not justify us. Good works are such, as without which, faith is but a dead carcase, as the body without the spirit, and therefore, show me thy faith by thy works at large. jam. 2. And good works are a way to walk in, S. Paul proveth plainly. For we are God's workmanship, created in Christ jesus unto good works, which God hath before ordained, that we should walk in them, Ephes. 2. 10.  
The Papists do us great wrong by their slanders, saying, that we teach, that a justified person is freed from all keeping of the Law, and that the law is fulfilled only in believing, and that the Gospel commands nothing but faith, and the like; thus accusing our doctrine of licentiousness; I say, they grossly abuse us, and most falsely accuse us; Indeed we reject good works as they are held by the Papists to be meritorious causes of salvation, but setting that aside, and their absurd conceit of the merit of works of supererogation, and we will urge them as strongly as they, though no● in that manner as they; yea, we urge them, and hold them necessary, not as causes meriting life eternal and salvation, but as they are consequent effects and fruits of faith, without which true faith cannot be; yea, we hold, that we cannot attain to life eternal without them, as they are the way which God hath ordained that we should walk in them: we hold them necessary, not as causes of justification, but effects of it, and to declare us to be justified; not deserving heaven, but the way to walk in; and so we● are tied to the Law, as it is th● rule of good life, in regard o● obedience; though not under the Law, in regard of th● curse and condemnation; w● are under the Law in regard of direction, instruction, an● obedience, but not under ● in regard of the rigour, exa●ction, accusation, and pro●uocation of the Law: Th● Papists, I say, therefore do● us great wrong, who sland● us, and our doctrine as a destroyer of the Law, because we teach, that a man is justified freely, and only by faith, without the worke● of the Law; which we understand to be meant only in the act of justification before God, and in his sight ● but after a man is thus justified, good works must follow, to declare us to be justified before men; thus saith must be showed by our good works: for first we are justified, regenerated, recreated in Christ jesus unto good works (which follow that justification and regeneration) which God hath ordained, that we should walk in them. Thus by the study of good works a good conscience is retained; by a good Conscience, faith is maintained; by faith, Christ is obtained; in Christ life eternal is attained. Thus fare of the ways of God, wherein we must walk; and by all which we are discerned from all the wicked. For they set themselves in no good way. Psal. 36. 4. They say unto God, Depart from us, for we desire not the knowledge of thy ways, job. 21. 14. but, The righteous walk in God's ways.  
Now of the second point, why they are called Gods ways, and of this briefly; First, they are called Gods ways; because he is the author, founder, commander, and ordainer of these ways. It is he that is the author and finisher of our faith, Heb. 12. 2. It is he that hath ordained good works, that we should walk in them, Ephes. 2. 10. It is he which established a Testimony in jacob, and appointed a law in Israel, which he commanded our forefathers that they should make them known to their children, etc. Psal. 78. 5. It is he that requireth of us to fear him, and to walk in all his ways, and to love him, and to serve him with all our heart, and with all our souls, to keep his commandments and his statutes, which he commands us for our good, Deut. 10. 12. 13. and almost in every Chapter of that book, they are called, God's charge, his statutes, judgements, ordinances and commandments which he hath commanded. Secondly, they are all divine and spiritual, and such as please the Lord; divine for the matter, which is Christ and his doctrine; for this way is Christ, as john 14. 6. and no man cometh to the Father but by him; divine for the manner; for, first, Christ is the first teacher of them: Thou teachest the way of God truly, Mat. 22. 16. and howsoever they were uttered and taught by his Prophets and Apostles, yet these holy men spoke as they were moved by the holy Ghost, 2 Pet. 1. 21. Thirdly, God is our only true guide, who ordereth and directeth us in this way; I know that the way of man is not in himself; it is not in man that walketh to direct his steps, jer. 10. 23. It is God which teacheth us in the way of wisdom, and leadeth us in the right paths, Prou. 4. 11. A man's heart deviseth his way, but the Lord ordereth his steps, he directs them, Prou. 16. 9 Man's doings are of the Lord, how can a man than understand his own way? Prou. 20. 24. I am the Lord thy God which leadeth thee by the way that thou shouldest go, Esay 48. 17. God shall teach us of his ways, and we will walk in his paths. Micah 4. 2. Fourthly, they are such ways as bring us unto God; In the end, we receive the end of our faith, the salvation of our souls, 1 Pet. 1. 9 He that believeth, shall not perish, but have everlasting life, john 3. 16. What man is he that lusteth to live, and would fain see good days? Depart from evil, and do good, Psal. 34. 12. To him that ordereth his conversation aright, will I show the salvation of God, Psal. 50. 23. Ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. jer. 6. 16. Mark and behold the upright and just man, for the end of that man is peace, Psal. 37. 37. He shall enter into peace; they shall rest in their beds, each one walking before God in his uprightness, Esay 57 2. and he that hath walked in God's statutes, is a just man, he shall surely live, Ezech. 18. 9 and 17. and thus much of the Reasons why they are called Gods ways.  
Out of all that hath been spoken, appeareth, first, the Excellency, secondly, the Profit, thirdly, the necessity of these ways, and of this walk. Excellent, because God's ways; excellent, because by walking in them we are the friends of God, and the Sons of God. Profitable, For there is no condemnation to those which are in Christ, which walk not after the flesh, but after the spirit, Rom. 8. 1. The only thing that commends us unto God, is walking in obedience to God's commandments, 1 Cor. 7. 19 and to become new creatures, Gal. 6. 15. And as many as walk according to this rule, peace shall be upon them, and upon the Israel of God, Gal. 6. 16. Necessary, for there are but two ways, the narrow way, and broad way, and he that walks not in the narrow way, as I have showed, goes on headlong in the broad way, to his own 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 learn this way, is nothing, unless we walk in it. For better it is never to have known the way of righteousness, then after we have known it, to turn from the commandment, 2 Pet. 2. 21.  
To conclude: Seeing these ways of God are so excellent, profitable, and necessary; Strive to enter in at the strait gate, (and that betimes) for many (when it is too late) will seek to enter in, but shall not be able, Luke 13. 24. And if we know not the way, inquire and ask for it, jer. 6. 16. Being found, walk and live in it, and content not ourselves with a bare knowledge; (for he that knoweth his Master's will and doth it not, shall be beaten with many stripes, Luke 12. 47.) And take heed that ye walk circumspectly, because the days are evil, Ephes. 5. 15. If at any time we err from this way, and step out of it, return speedily into it again, The just man falls often, and riseth again, Prou. 24. 16. And be sure to persevere and hold on constant in this walk unto the end. The way of the upright is to departed from evil; he that keepeth his way, preserveth his soul, Prou. 16. 17. Righteousness keepeth him that is upright in the way, Prou. 13. 6. The righteous holdeth his way, job 23. 11. And the Prophet Hosea speaks it in the future time, signifying perseverance; The ways of the Lord are right, and the just shall walk in them, Hos. 14. 9 and so saith the Text, They walk, that is, they continue walking, living all their days without fainting) in God's ways.  
Now, because it is not in man that walketh, to direct his steps, as I have showed, jer. 10. 23. Therefore we must pray earnestly unto Almighty God, to teach us his way, and to direct our steps, and to guide our feet into the way of peace. Let David's usual practice herein be our example. Show me thy ways O Lord; teach me thy statutes, etc. Psal. 25. 4. Teach me O Lord the way of thy statutes, and I shall keep it unto the end, Psal. 119. 33. O that my ways were directed to keep thy statutes, verse 5. Make me to understand the way of thy precepts, verse 27. Make me to go in the path of thy commandments, verse 35. Let my heart be sound in thy statutes, verse 80. Hold thou me up, and I shall be safe, and I will have respect unto thy statutes continually, verse 117. Order my steps in thy word; and let not any iniquity have dominion over me. verse 133. And especially pray earnestly for the good spirit of God, to guide and lead us. Let thy good spirit lead me into the land of righteousness, Psal. 143. 10. For God's way is a way of truth, Psal. 119. 30. And the spirit of God will guide us into all truth, john 16. 13. And thus much for the general description of this walk; which I have penned only as an ocular Sermon; it being a fit Introduction to the matter following:  
Blessed are the undefiled in the way, who walk in the Law of the Lord:  
But cursed are all they that do err from his commandments,  Psal. 119. 1. and 21.  

THE CHRISTIAN MAN'S WALK.  

THE FIRST STEP: AND FIRST SERMON.  Text. Proving what is acceptable, or pleasing to the Lord. Ephes. 5. 10. 
THe Apostle, having in the end of the former Chapter, exhorted the Ephesians to placability, in forgiving one another their wrongs, doth in the beginning of this present Chapter, conclude the said exhortation, enforcing it by a twofold argument. The first, drawn from the example of GOD himself, who for Christ's sake hath forgiven us freely all our sins. Be ye therefore followers of God, (namely in forgiving and forgetting of wrongs) Vers. 1. The second is taken from the example of Christ, teaching us to imitate him in his love; for, as forgiveness of wrongs is neither easily obtained, nor of any account in God's sight, unless it proceeds from love, therefore he joins this to the former, And walk in love, as Christ hath loved us. Verse. 2. Secondly, the Apostle proceeds by way of Dehortation, dissuading them from three most pernicious vices, and heinous sins, viz. Fornication, all Uncleanness, and Covetousness, which were either not acknowledged to be sins at all, or at least much extenuated or excused; as also from three sins of the tongue, viz. filthiness, foolish talking, and jesting; all which he dehorteth from, by four most weighty reasons. First, because, they become not Saints, Verse. 3. Secondly, because they are not convenient, Verse. 4. Thirdly, because they exclude us out of God's Kingdom, Verse. 5. Fourthly, because for such things sake, the wrath of God cometh upon the children of disobedience, Verse 6. And whereas many are ready to object, and say, that they are no sins at all, or at least not so heinous as they are made, neither is there any such danger in them, as is set down by Saint Paul, in the aforesaid reasons; He therefore giveth us an Item, and a special Caveat, teaching us, that all such objections and allegations, contrary to his doctrine, are but idle and vain speeches, whereby men go about to deceive and seduce us; and so shall all find that trust to them; Let no man therefore deceive you with vain words; for most certainly, the heavy wrath of God shall fall upon them that commit such sins: Be not ye therefore companions with such, as ye would be loath to partake of their judgements, Verse. 6, 7. Thirdly, he sets down a general exhortation for the well-ordering of our lives; that is, not to live any longer in the former darkness of our sins, but to walk as children of the light; drawing his Argument from the diversity of their estate, partly from their estate before conversion; Ye were once darkness; partly from their estate after conversion; but now ye are light in the Lord: walk therefore as children of the light. ver. 8. that is, live, and lead the whole course of your lives answerable to your new estate & condition whereunto ye are called; for even your calling out of the state of darkness unto light, requires it. Hoc tempus alios mores postulat, This time requires another manner of life than before, when you were in darkness. And, whereas it might be demanded how we should so live, and wherein this walk consisteth? the Apostle showeth plainly, that this walk consists of three steps, 1. to prove, or approve what is pleasing to the Lord, that so we may compose and frame our lives according to Gods will, Verse.] 10. 2. not to communicate with other men in their unfruitful works of darkness; 3. but even to reprove them rather; not only in words, but by the light of an holy life, and good example, Vers. 11.] And thus much for the Coherence; according to the observed rule of the Rabbins, Qui non advertit, & quid supra, & quid infra sit scriptum, is planè pervertit, per sanctum Dei verbum. He that marks not both what goes before, & what follows after his text, perverts the order of holy Scripture; Now to the Text.  
Proving what is acceptable to the lord] These words are a continued speech, as the word [proving] imports, having dependence on, and relation to the 8. verse. And they contain the First Step of the Christian man's walk; alluding to the Sun, whose property is, by communication of her light, to display and lay open things in secret, to search and try the nature of things, always walking in her course, and never resting; So ought every man, who is the child of light, through the whole course of his life, diligently to search, try, and prove, what is pleasing to God, what displeasing, daily increasing in the knowledge of God's will, and obedience thereof, that we may prove, what is that good, and acceptable, and perfect will of God, Rom. 12. 2.  
In the words I observe four points; 1. the duty enjoined, in the word [proving.] 2. the object. what is pleasing, (not to men, or the wisdom of the flesh) but, to the Lord. 3. who must thus prove; that is, the children of light. 4. the continuance of this duty; as appears by the connexion of these words with 8, verse, Walk proving, etc. And first of the duty.  

[Proving.]  
The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proving, or approving. Now, in observing the Scriptures, I find, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a threefold signification; and all necessarily required in the true performance of this duty here enjoined. First, it signifies, to search, prove, examine, and try a thing; as here, so it is 1. Thess. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trying all things. So, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Let a man examine himself. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Try the spirits. So, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The fire shall try every man's work, of what sort it is, 1. Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Examine yourselves. 2. Cor. 13. 5. knowing this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The trying of your faith, etc. jam. 1. 3.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth to discern, to judge of, to understand, and to know by experience; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That ye may judge of, or discern things that differ. Philipp. 1. 10. The same is, Rom. 2. 18. So, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye may prove, that is, know by experience what is Gods will. Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And I go to prove them, to judge of, and have experience of them, Luke 14. 19 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, experience. Rom. 5. 4.  
Thirdly, it signifies to approve, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved. 1. Cor. 11. 19] and allow; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we are allowed of God. 1. Thes. 2. 4. Blessed is he that condemneth not himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that thing which he alloweth. Rom 14. 22. The same word is used 1. Tim. 3, 10. Let the Deacons first be proved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, not only tried and examined, but allowed of, and approved, before they use their office. And all these must go together; for we must so search, as to know; not theorically, but experimentally; and so know, as to approve and allow of what is pleasing to God. Searching, without knowledge, savours of ignorance; knowledge without practice, is but hypocrisy; Searching and knowing, without doing and allowing, is a trick of a Pharisee; but first search, then know; for knowledge without searching, savours of error; and first know, then allow; for approving without knowledge is but blind zeal. Rom. 10. 2. Search and try, understand and know, and approve and allow; this makes an altogether Christian. Many search and try, but never come to knowledge; like the simple women in Timothy; Ever learning, and never able to come to the acknowledgement of the truth. 2. Tim. 3. 7. Many know Gods will, but never do it, and to them it is sin. jam. 4. 17. Many both seek and know, but allow it not in their hearts; such are your close hypocrites, and Church-papists, who will frequent the Church, and seem to search and prove what is God's will, & know it; But they draw near with their bodies, and their hearts are fare from God. Esa. 29. They hear, but understand not, they see, but perceive not. Act. 28. 26.  
That I may therefore the more orderly proceed, I will handle this duty in a threefold observation, according to the threefold signification of the word;  
First, I observe, that 
1. Obser.  it is the duty of all Christians in general, and each one in particular, diligently to search, prove, and try, what is the will of God; and this in the first place. It is not sufficient to know, that there is a way, but to know which is the right, straight, and true way; So it is not enough to know that Gods will must be fulfilled, but to know what that will is, which God will have us to obey; Therefore, as a traveller, not well knowing the way, makes inquiry upon all occasions, and searcheth out the best way, and getteth all the best directions he can to bring him the next way to his journey's end; So must every Christian, that traveleth the ways of God, seek, and make diligent inquiry, what is the next way to heaven; namely, what is the will of God, which every one must do that ever means to come to heaven. Math. 7. 21. For all the while we are ignorant of Gods will, we err from God's ways, and stray aside in bypaths; There is a way, that seems right unto man, but the end thereof are the ways of death: Prou. 14. 12. yea, every way is right to a man in his own eyes: Prou. 12. 1. the only true way, is to know the will of God and do it; How great cause then have we with all diligence, to make diligent search, and to prove what Gods will is; wherein it consisteth, what are the duties required about it, and the like? Almighty God calleth upon us for this; Stand in the ways and see, and ask, seek, inquire for the old paths, where is the good way, and walk therein, jer. 6. 16. first, seek and inquire for the good way, then walk in it; So I say, first search, inquire, and prove what this will of God is; what to be done, and what to be undone; what is pleasing to God, what displeasing, then walk in obedieuce to it. So the watchman cryeth, If ye will inquire, inquire ye, Isay. 21. 2. The Prophets did not only know, that salvation was to be wrought by Christ, nor only believe in him to be exhibited, but as S. Peter noteth; Of this salvation the Prophets have enquired and searched diligently, searching what time, etc. 1. Pet. 1. 10. 11. So it is not sufficient for us to hear of God's will, and in general to know that his will must be done; but to inquire and make diligent search what it is; that we may prove what that good, that acceptable and perfect will of God is, Rom. 12. 2.  
In this search, I observe 
In this search, three things observed. Obser. 1.  three things; first. The rule of this search; secondly, the helps unto it; thirdly, the manner of it. First, the Rule of this search, is the word of God, contained in holy Scriptures. The Scriptures are able to make us wise unto salvation, and all Scripture is profitable for doctrine, for reproof, for correction, for instruction, 2 Tim. 3. 15. 16. Let the word of God dwell in you plenteously, in all wisdom, teaching and admonishing yourselves, Coloss. 3. 16. There is nothing needful to salvation, nothing either commanded or forbidden, but it is contained in holy Scripture; and therefore if any man be ignorant of Gods will, it is for want of knowledge in the Scriptures. Ye err, not knowing the Scriptures, Math. 22. 29. Therefore saith Christ, Search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me, john 5. 39 This must be done publicly, or privately; In public, in hearing the word, to turn to places alleged, as the men of Berea, who searched the Scriptures daily, whether those things were so, which Paul preached, Acts 17. 11. In private, by reading them and causing them to be read; wherein when ye read, ye may understand, Ephes. 3. 4. This word is the touchstone to try all doctrines, as we are exhorted, 1 Thes. 5. 21. and 1 joh. 4. 1. therefore in all difficulties, doubts, and controversies, we must have recourse to the word; as Esay saith; To the law, and to the testimony, Esay 8. 20.  
Secondly, the helps unto 
Obser. 2.  this search, are: First, God's Ministers, who are, or should be endued with such knowledge, that in matters of difficulty and doubts, they may be able to give satisfaction, in all necessary (not curious) points concerning salvation; the people must have recourse unto them; But to the shame of a number, be it spoken, who to conceal their own ignorance, will never resort to their Minister, because they will not bewray their blindness, ignorance, and error; so they which are ignorant Gods will, will be ignorant still, for, as Paul saith, they have not the knowledge of God, I speak this to their shame, 1 Cor. 15. But let all such remember what the Lord saith; The Priest's lips should preserve knowledge, and the people should seek the Law at his mouth; for he is the messenger of the Lord of hosts, Malachi 2. 7. Secondly, we must use fervent and effectual prayer to Almighty God, to give us hi● holy spirit, to enlighten our understandings, to inform our judgements, that we may rightly discern of things that differ, and that we may see what is God's will; Thus we should never go to hear or read the word, publicly or privately, but first prepare ourselves by prayer. Observe the practice of David often in the Psalms, especially, 119. Open mine eyes O Lord, that I may see the wonderful things of thy Law. Teach me thy statutes; Give me understanding; Teach me good judgement and knowledge; and the like, The spirit searcheth all things, yea, the deep things of God, etc. 1 Cor. 2. 10. 11. 12. 13. Thirdly, we must compare Scripture with Scripture, one place with another; and observe the coherence, and scope of the place, both what goes before, and what follows after; for that which seems more obscure in one place, is made more plain in another; In all these, we must truly humble ourselves, acknowledging that we can do nothing as of ourselves; and God will teach the humble man his way, Psal. 25. 9  
Thirdly, the manner of 
Obser. 3.  this search must be; First, with understanding; for many please themselves in bare hearing and reading, and think they do God high service, because they read now and then upon the Sabboth-day a Chapter or two, and hear a Sermon, whereas they understand nothing; They hear but understand not; and therefore Paul, exhorting us to prove & search what is God's will, explains himself, saying, Be not wnrise, but wise, understanding what the will of God is, Ephes. 5. 17. nothing it, as a point of greatest folly, to search and not understand: Let him that readeth, understand, Mark 13. 14. Understandest thou what thou readest? Acts 8. 30. Secondly, it must be frequent; The men of Berea searched the Scriptures daily, Acts 17. 11. The word of God must dwell in us plenteously, and richly, Colos. 3. 16. which cannot be unless we often acqu into ourselves with it, in reading, hearing, meditating, conferring and the like. The godly man's delight is in the law of the Lord, and therein doth he exercise himself day and night, Psal. 1. 2. and Iosh. 1. 8. Meditate upon these things, give thyself wholly to them, continue in them; 1 Tim. 4. 15. 16. Thirdly, it must be upright and in truth; with a desire to be bettered, and a care to practife those things we learn; It is no dallying with edge-tools; Therefore if ye will inquire, inquire, Isay. 21. 12. that is, do it in deed; and in good earnest, uprightly and in truth. My soul saith David, breaketh out for the fervent desire that it hath always unto thy judgements, Psal. 119. 20. We must incline our ears to wisdom, and apply our hearts to understanding; we must seek as for silver, and we must search for her as for hid treasures, and then we shall understand the fear of the Lord, and find the knowledge of the Lord, Prou. 2. 2. 3. 4. but without this diligent and upright search, we can never find the knowledge of God's will; and therefore he saith; He that seeketh, findeth, Math. 7. 8.  
This duty is excellent, and necessary; Excellent, for, it is the ground of all happiness, and comfort; by it we have acquaintance with God himself, we come to know his will; we are, as it were, of his Counsel, and all things necessary to our salvation, he revealeth unto us; Thus acquainting ourselves with God, thereby good shall come unto us, job 22. 21. And the knowledge of the holy God is understanding, Prou. 9 10. By this, we perceive the truth itself, for this word is truth, john 17. 17. Here we have rules for doctrine, for reproof, for correction, for instruction, for patiencein tribulation, for resisting Satan's temptations, for remedies against sin, for attaining of grace, for performing all good duties, both towards God and Men, through the whole course of our lives. Necessarily also; First, for the natural and carnal man; to bring him to knowledge; for the natural man perceives not the things of God, neither can he know them, 1 Cor. 2. 4. But it is the word which giveth wisdom to the simple, and light unto the eyes, Psal. 19 No man (naturally) understandeth or seeketh after God, (namely in spiritual things) Rom. 3. 11. But the word is a lamp unto our feet, and a light unto our paths, Psal. 119. 105. And whereas we cannot of ourselves conceive aright of God and his will, yet by searching the Scriptures we may, for they testify of him, john 5. 39 Secondly, it is necessary for the spiritual man, namely, to increase in the knowledge of God's will; For we know but in part, 1 Cor. 13. 9 and we must go forward in the knowledge of Christ, 2 Pet 3. 18. And as new borne babes desire the sincere milk of the word, to grow thereby, 1 Pet. 2. 2. And if any man thinks he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8. 2. And this be said of this first observation or doctrine, containing the first property of the Children of light, that walk in this first step. Now for the Uses; and first for Reproof.  
This reproveth the Popish 
For Reproof. Use 1.  teachers, and people, both for doctrine and practice; for they teach not the word of Christ, nor suffer the people to search the Scriptures, but debar them of them, and urge upon them traditions and humane inventions; teaching, that it is not lawful for the common people to study the Scriptures, for they will bring them to madness; and he is to be accounted the greatest Doctor, that studies the Schoolmen, jesuitical writings, and dunstical Friars, and accordingly do the people give credence unto them; thus neglecting the word; whereas Christ saith; Search ye, all; the Scriptures, both Ministers and Laymen; Scriptures are for whole Churches, Reuel. 2. and 3. Chap. seven times.  
Use 2 This condemneth those that gape to heaven for Revelations, as though God were bound to reveal immediately his will unto them, as the Enthusiasts & the like; whereas we must prove, by searching the Scriptures, what is Gods will.  
Use 3 This reproveth the covetous misers, and miserable worldlings, who make Mammon their God; who will turn every clod for the value of a penny, but not once in a year turn over one leaf of the Bible, to search what is Gods will. They measure the Epha, and search the statutes of Omri, Micah 6. 16. but cast the word of God behind them, Psal. 50. 17.  
Use 4 Lastly, this condemneth those that think they know as much as they need to know; they know what such a one teacheth, and what another hath taught, and they will live and die in that simplicity; yea, it condemneth us all of back wardness in this duty, ●ot caring to search the Scrip●●●● diligently.  
For Instruction; teaching 
For Instruction. Obser. 1.  us to be very studious in the Scriptures, to give ourselves to read them, and throughly to search them, and never to be at quiet, or to think ourselves well, till we have proved, out of the word, what is the will of God; The will of God must be the Rule of all our actions; if it be according to his will, we must do it; if it be against his will, we must not dare to do it; But, if we never search the Scriptures, in which his will is plainly revealed, and where only we may find the knowledge of it; if we utterly neglect the Scriptures, which teach us, what is to be done, and what undone, what one action can we perform (being ignorant of his will,) pleasing or acceptable to the Lord? ●●is is the ground of all our obedience, without which, we cannot but disobey God in all things. Let us therefore follow the practice of David; O how I love thy law, all the day long is my study in it, Psal. 119. 97. And this be said for the first observation; the second followeth.  
Secondly, I observe, that 
Obser. 2.  it is the duty of every Christian, to know Gods will, and do it; For there is a twofold knowledge; theorical, experimental; The first is necessary, but not sufficient to salvation; we must, as I have said, know what Gods will is, and to be informed in our judgements of the truth of it; this is the point I have stood upon; this is theorical knowledge, consisting only in speculation; but this alone can save none; for he that knoweth his Master's will, and doth i● not, shall be beaten with many stripes, Luke 12. 47. Experimental knowledge, is when we so know his will, as to practise it in our lives; to know by experience, what is God's will; and this is saving knowledge; for he only that doth the will of God, shall be saved, Math. 7. 21. And this the Apostle chiefly aims at in this place, when he saith, Proving what is pleasing to God-, that is, discern and understand, and judge of by experience, and know experimentally, what is Gods will. This he explaineth, Verse 17. Be not unwise, but understand what the will of God is. For, as practise without knowledge tends to superstition, so knowledge without practice, savours of hypocrisy; therefore both must go together. And the more we are exercised in obedience to Gods will, the more lively do we perceive, and know, what is pleasing and acceptable to God. The simple knowledge which we have by the word goes before, but this experimental knowledge follows after, and perfects the former. I know honey is sweet, by reading, and because I hear men say so; but when I taste it, I prove it so indeed, I know it by experience; and by this latter, the former is perfected; This David exhorteth to, Taste and see, how gracious the Lord is, Psal. 34. 8. Thus Christ is said, to have learned (id est, experimentally) obedience, by the things which he suffered, Heb. 5. 8. and of this speaketh Christ, Reuel. 2. 17. To him that overcometh, will I give a white stone, and in that stone a new name written, which no man knoweth (id est, experimentally) save he that receives it. Therefore, as Christ saith, If we know these things, blessed are we if we do them, john 13. 17. not because we know, but if we know and if we do, then blessed are we.  
Now this doing of Gods 
Doing of Gods will twofold.  will is twofold. Legal and perfect: Evangelicall and imperfect. The first, is to do Gods will so as the law requires, in a most perfect and absolute manner, according to the rigour, exaction, and strict order prescribed in the Law, without the least breach of any part of any one Commandment, either in thought word or deed. This absolute fulfilling of God's will, in this life, since the fall of man, none (Christ alone excepted) ever did, or can attain to in this life, but in the kingdom of glory all God's children shall perfectly both know and do it: The second, is such a kind of obedience as the Gospel requires, that is to say; It is an upright and sincere endeavour, whereby we strive to the uttermost of our power, by using all good means, to do that which is pleasing to God, and to avoid that which is displeasing in his sight. This we may and must attain unto in this life, and that betimes; but this is imperfect in the best in this world; and yet God accepts of it in Christ; and the imperfections thereof are never imputed to God's children, but the perfect obedience of Christ is imputed unto us, and so in Christ and through him, God accepts of our imperfect obedience, and beholds us in him, as righteous and perfect before him. Yea, in all God's children, where God sees this holy endeavour, striving against sin and weakness, and that we are hearty sorry, that we can do it no better, God in mercy accepts the will for the deed. For if there be first a willing mind, it is accepted, according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12. And this is our comfort in distress of Conscience.  
But here, let it be well observed; that those forenamed words of the Apostle, are most grossly abused of a number, to licentiousness of living, presuming and taking liberty to sin as they list; thinking that God will hold them excused, for their intents, and good meanings, and that God will accept of them for their good desires, for they love God in their hearts, and have a desire and will to please him, though they live in their sins: All such do foully deceive themselves; for the Apostle speaks not simply of bare desires, and a mere will, but of such a willing mind, as endeavours sincerely, to forsake all sins, and which useth all good means to come to faith and repentance, and continueth so doing; then, though frailty may fail grace for a time, and we obey but weakly, yet God will accept of us for our upright endeavour, which shall be well pleasing in his sight. Therefore saith Paul in the same place, Verse 11. Now perform the doing of of it, that as there was a read●nesse to will, so there may be performance also; that is, an upright endeavour to perform, Thus a willing mind, and a true endeavour to perform, must always go together; for, as there is no true obedience, where there is not first a willing mind, so there the mind never truly willeth, where there is nor a striving, and diligent endeavour to obey; neither doth God accept of such, neither will he be merciful to such as pretend a willing mind, and yet lie in their sins without repentance: If any man that heareth the words of this curse, shall bless himself in his heart, saying; I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst; the Lord will not spare that man, but then the anger of the Lord, and his jealousy, shall smoke against that man, and all the curses in this book shall lie upon him, and the Lord shall blot out his name from under heaven, etc. at large, Deut. 29. 19 20. etc. And whereas our doing and performing is not in our own power, (for as Paul saith, To will is present with me, but how to perform that which is good I find not, Rom. 7. 18.) we must be earnest suitors unto Almighty God, to assist us with his grace and holy spirit, that we may be, as willing, so able to perform; For it is God, which worketh both ●o will and to do, Philip. 2. 13. Herein we must imitate the holy practice of David. Cause me, O Lord, to know the way, wherein I should walk; Teach me to do thy will O Lord, Psal. 143. 8. and 10. It is a good prayer, and worthy our practice, in 2 Maccab. 1. 2. 3. 4. God be gracious unto us, and give us all an heart to serve him, and to do his will, with a good courage, and a willing mind, and open our hearts in his law and commandments.  
Now that we may the better conceive of this duty of experimental knowledge in doing Gods will, observe briefly the right manner of it. First; we must do it uprightly, without hypocrisy; Thus we must worship God in spirit and in truth, john 4. 24. we must serve him in truth with all our hearts, 1 Sam. 12. 24. Our whole service (whereof this doing Gods will, is a principal part) must be with a perfect, that is, an upright heart, 1 Chro. 28. 9 and therefore we must all pray with David, O let my heart be sound, or upright in thy statutes, Ps. 119. 80. Secondly, it must be done speedily; without delay; as David did, I made haste, and delayed not the time, to keep thy commandments. Psal. 119. 60. Good King josiah, when he was but sixteen years old, did that which was right in God's sight, and walked in the good ways of David his Father, and sought the Lord, 2 Chron. 34. 2. 3. Thirdly; we must do it willingly, without constraint, and cheerfully without tediousness; Thus it was cur Saviour's meat and drink to do his Father's will, john 4. 34. Thus the Angels do it in heaven; & as we pray, so we must practise it, Thy will be done in earth, as it is in heaven, Math. 6. It was David's delight to do God's will Psal. 40. 8. Fourthly, we must do it faithfully, without partiality; obeying God in one thing, as well as another; and to yield obedience to all God's commandments as well as one; so saith David, I shall not be confounded, while I have respect unto all thy commandments, Psal. 119. 6. Fiftly, we must do it continually; without ceasing; Paul ceased not to pray, that the Colossians might be more and more filled with the knowledge of God's will, and to increase in that knowledge, Colos. 1. 9 10. David saith, I have inclined my heart to perform thy statutes always, even to the end, Psal. 119. 112. It is not, to begin to go with Lot's wife, and then look back, for this procures judgement; and he that puts his hand to the plough and looketh back, is not fit for God's Kingdom, Luke 9 62. But he that endureth to the end, shall be saved, Math. 24. 13. and he that is faithful unto the death, shall receive the crown of life, Revel. 2. 10.  
This Experimental knowledge in doing Gods will, is, first, excellent; secondly, profitable; thirdly, necessary. Excellent, for herein we imitate CHRIST himself, and all the holy Angels in heaven; excellent, for by this we come to be the friends of God, yea, Christ's nearest and dearest kinsmen, of whom he makes most reckoning. Ye are my friends, if ye do whatsoever I command you, john. 15. 14. Whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother; saith Christ, Mat. 12: So, what can be more excellent? Profitable also, for the more we do Gods will, the more shall we know of his will; and the more shall we discern of doctrines, which are true, which false. If any man will do his will, he shall know of the doctrine, whether it be of God, john 7. 17. yea, if we seek to please God, he will do to please us, and to give us all things fitting, that we can desire of him. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight, 1 john 3. 22. Necessary also, in diverse respects.  
First, without the doing of Gods will, all our profession is in vain; all our preaching is to ourselves but Pharisaisme; all our hearing, and going to Sermons, is but outward shows, and mere hypocrisy; all our prayers but counterfeit dallying and dissembling with God; and so of the Sacraments; Therefore saith Christ, Why do ye call me Lord, Lord, and do not as I bid you? Luke 6. 46. What hast thou to do to preach my statutes, and to take my covenant into thy mouth, whereas thou hatest to be reform, and hast cast my words behind thee? Psal. 50. 16. The Pharisees say, and do not, Math. 23. 3. He that heareth and doth not, is a foolish builder, Math. 7. 26. yea, he deceiveth his own soul, james 1. 22. So, if we do those things which are pleasing in God's sight, he heareth us, 1 john 3. 22. but otherwise, we may call upon God, but he will not answer, we may seek him early, but not find him, because we hate to know his will, and do it, and to live in the sear of God, Prou. 1. 28. 29. etc. If we regard but one iniquity in our hearts, the Lord will not hear us, Psal. 66. 18. Thus, a number, even of such as go for professors, have only a show of godliness, but (in not doing Gods will) deny the power thereof, 2 Tim. 3. 5. They profess that they know God, but by their works they deny him, being abominable and disobedient, and unto every good work reprobate, Tit. 1. 16. A fearful case.  
Secondly, None but doers of Gods will shall be saved; All the knowledge in the world, all the learning, all the excellent gifts of Preaching, Prayer, and the like, can never bring us to heaven; but though we may have all these, yet, without doing Gods will we may be, and indeed are, but workers of iniquity. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven, Matth. 7. 21. and whereas many shall plead for themselves, alleging their great knowledge, and excellent gifts, yet Christ shall renounce them, saying, I never knew you, id est, I never acknowledged you for mine, I never approved of you for mine own; depart from me, ye workers of iniquity. verse. 22.  
Thirdly, It is necessary; because the more we know, and the less we do, the more is our sin; our reckoning and score will be the greater, our judgement the heavier, and ourselves the more without excuse. To him that knoweth to do good, and doth it not, to him it is sin, james 4. 17. Yea, the more knowledge, without doing, the more sin. He that never knew what God is, or what his will is, the mere simple ignorant man, shall speed a thousand times better, than they that have great knowledge, and do not according. Ignorance shall not wholly excuse any from having no punishment, but from having so great punishment; That servant that knoweth his Lords will, and doth it not, shall be beaten with many stripes; But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. Luke 12. 47, 48. Therefore, it is better never to have known the way of righteousness, and the will of God, than after we have known it, not to do it, 2. Pet. 2. 21. Indeed, if we never had heard of God, never had the means of knowledge, we had had no sin; but we have had the means, Christ hath spoken to us (by himself, his Prophets, Apostles, and in these days by ordinary ministers, to bring us to knowledge) therefore we are left without all excuse. john 15. 22. Some there are, that doubt whether there be a God or no, some flatly affirm there is no God at all; and others say, that they cannot see, and know that there is a God; others go further, that acknowledge a God, but they glorify him not as God: To all such I say with S. Paul, that the very book of Nature shall condemn them. For the invisible things of God, even his eternal power, and Godhead, from the creation of the world, are clearly seen, being understood by the things which are made; so that they are without excuse; and, Because that when they knew God they glorified him not as God, etc. Rom. 1. 20, 21.  
Fourthly, because the sentence of life and death shall go upon us, according as we have done; not what we have heard, or what we have known, but what we have done. We must all appear before the judgement sent of Christ, that every one may recevie in his body according as he hath done, whether it be good or evil. 2. Cor. 5. 10. The sentence of absolution shall pass upon them that have done well; The sentence of condemnation against them that have done ill. All that are in the graves, shall come forth; they that have done good to the resurrection of life, they that have done evil, unto the resurrection of damnation. john 5. 28. 20. Read more at large in Rom. 2. 6, 7, 8, 9, 10.  
Lastly, This doing is the end of our Regeneration, and a sign thereof, without which we cannot approve that we are regenerate. We are God's workmanship, created in Christ jesus unto good works. Ephes. 2. 10. And as every one that doth righteousness, is borne of God, 1. john 2. 29. So whosoever doth not righteousness is not of God, 1. john 3. 10. Yea, as Paul saith, when men boast of God, and know his will. and yet do it not, they cause the Gospel to be evil spoken of, and the Name of God to be blasphemed. Read at large, Roman. 2. verse 17, to verse 25.  
Use 1 Now for the Uses. Is it the duty of all Christians stians to know Gods will, and do it? This then reproves a number, of gross ignorance, that have lived a long time under the means of knowledge, under the ministry of the Gospel, and yet, as Paul saith, They have not the knowledge of God, I speak this to their shame, 1. Cor. 15. 34. They are like those disciples whom Paul found at Ephesus, & ask them, whether they had received the holy Ghost since they believed, they answered they had not so much as heard whether there were an holy Ghost or no. Act. 19 2. This was a great rudeness, and shameful ignorance, in those that professed themselves disciples; and yet they were but new beginners, and novices in Religion; what a shame than is it in these days for ancient hearers, and old professors, of many of whom we may truly say, that they do not so much as know what the will of God is; No doubt they have heard of it often and often, but they are ever learning, and never able to come to the acknowledging of the truth. 2. Tim. 2. 25. They know it not in themselves by experience, and how then can they do the will of God? A fearful case; that men shall live under the means of knowledge 20. 30. 40. or 60. years, and yet not so much as know what faith and repentance mean: Old age, saith Solomon, is a crown of glory, if it be found in the way of righteousness, Pro. 16. 31. but how can it be found in the way of righteousness, when as they do not so much as know what that way meaneth? but like the superstitious Athenians, in a blind devotion, ignorantly worship an unknown God. Act. 17. 22, 23.  
Use 2 Secondly, This condemneth another sort of people as bad or worse, that have attained to great knowledge; but they want practise, they do not those things which they know; They know what God commands, and what he forbids, but they neither do the one, nor avoid the other; None more forward in profession, yet none so slow in practice, they will hear much, and frequent Sermons, go to this place and that, not a Sermon shall miss them, yet nothing but hypocrisy, and blind zeal, for want of practice; If the former are blame-worthy, much more are these; Fare greater are the sins against knowledge, than those of ignorance, and greater shall be their judgement. And as the former perish for want of knowledge, Hos. 4. 6. so shall these perish for want of practice; in not obeying the Gospel. 2. Thess 1. 8, 9 And all such I leave to consider of that sharp reproof of our Saviour Christ, Why do ye call me Lord, Lord, and do not as I bid you? Luke 6. 46. As if he had said, Seeing a good tree bringeth forth good fruit, and a good man out of the good treasure of his heart bringeth forth good things, and out of the abundance of the heart the mouth speaketh; how cometh it to pass, that you like the Scribes and Pharises, seigne yourselves to be good trees, and treasures, trusting only to your bare profession, calling me Lord, Lord, whereas you do not as I bid you? you are but trees having only leaves, and no fruit, good words, but no good works, having the leaves of a bare profession, but wanting the fruit of practic obedience, and an holy conversation, and therefore ye are accursed like the figtree, of whom Christ hath many years together sought fruit, but findeth none. Matth. 21. 19  
Use 3 Thirdly, This should stir up God's Ministers to labour and take pains, to teach their people knowledge; knowledge of God, knowledge of his will, knowledge in the Word; for as the people perish for want of knowledge, Hos. 4. 6. so they want knowledge, and perish for want of preaching; Where prophecy faileth, the people perish. Prou. 29. 18. Faith, knowledge, and other graces come by hearing, (as the ordinary means) and how can we believe in him, of whom we have not heard, and how can we hear without a Preacher? Rom. 10. 14. to 17. We Ministers must teach God's people, and pray for them, or else we sin against God, as Samuel saith, As for me, God forbidden that I should sinne against the Lord, in ceasing to pray for you; but I will teach you the good and right way. 1. Samuel 12, 23. I will teach you the fear of the Lord, saith David. Thus Ministers must do, as the Priests and Levites did. They read in the Law of God, and gave the sense, and caused the people to understand the reading. Nehe. 8. 7. 8. And let us mark it, that if the people perish in their sins, for want of teaching, their blood shall be required at the Minister's hand. Ezek. 3. 18, 20.  
Use 4 Lastly, This teacheth us all, both Minister and people, to take heed how any of us content ourselves with bare knowledge, and above all things to become conscionable practitioners of God will; This is the only thing, that commends a man to God, and is acceptable to him; I● Christ jesus, (that is, in the kingdom of grace) neither circumcision availeth any thing, nor uncircumcision, but faith, which worketh by love. Gal. 5. 6. Circumcision is nothing, and uncircumcision is nothing, (that is, all the outward Rites, Ceremonies, Dignities, Regalities, Privileges, and Prerogatives, whether of jew or Gentile; all outward Wisdom, Civility, Wealth, policy, Strength; all outward Actions, Hearing, Praying, Partaking of the outward Elements in the Sacraments, Preaching, Fasting, Almsdeeds, and the like, are nothing) but the keeping of God's Commandments; that is, the doing of Gods will. 1. Cor. 7. 19 We must not receive the grace of God in vain, 2. Corinth. 6. 1. that is, the doctrine of the Gospel, which is the doctrine of grace, must not be only in word, or only in a form of outward profession, but a word of power, enabling us to perform it, quickening us in the ways of righteousness, and making us pliable to obey that which is taught. The Kingdom of God is not in word, but in power, 1. Cor. 4. 20. not to talk of the word, but to do it, and reform our lives according to it; We must therefore be not only hearers and knowers, but doers. jam. 1. 22. And thus I end with that godly exhortation of S. Paul; Those things which ye have both learned, and recevied, and heard, do; And the God of peace shall be with you. Philip. 4. 9 And thus much of the Second Observation. The Third followeth.  
Thirdly: I observe from 
Obser. 3.  the word [Procuing,] that it is the duty of every Christian, to allow of, and approve what is God's will, and pleasing to the Lord; so much the word signifies, to like of, to approve of, to allow of, as I have showed. For our better understanding whereof, observe two things: 1. What it is to approve, and allow of Gods will. 2. The means how we may come to allow of it. Of these briefly.  
To approve, and allow of, what is pleasing to God, is, wholly to conform our wills, and willingly to subject our wills unto Gods will in all things; resigning up ourselves wholly to be ruled by God, according to his good will and pleasure; and being content with whatsoever is God's will, approving it in our hearts; whether it be by doing or suffering, in prosperity or adversity, and all because it is Gods will. Thus did David approve of God's will; It is written in the book, that I should fulfil thy will, o my God, I am content to do it; yea, thy Law is within my heart. Psal. 40. 8. Thus did our Saviour Christ, Not my will, but thy willbe done. Mat. 26, 39 & 42. Thus did joab; The Lord do that which seemeth him good. 2. Sam. 10. 12. Thus did the people that besought Paul not to go up to jerusalem; when he would not be persuaded, they ceased, saying, The will of the Lord be done. Acts. 21. 14. Thus did Eli, It is the Lord: Let him do what seemeth him good. 1. Sam. 3. 18. This duty is of great use, but especially in time of adversity, in sickness, crosses, diseases, loss of friends, loss of goods, in reproaches, slanders, false accusations, and in any distress, either of body or mind; In all, and each of these, we must subject our wills, to Gods will, and be contented, because it is God's will; suffering patiently, whatsoever it shall please God to lay upon us; I was dumb, saith David, I opened not my mouth, because thou, Lord, didst it. Psal. 39 9 So must every one follow his example: Come what will come, knowing it to be the good will and pleasure of God, we must be silent, and say nothing, because it is the Lords doing; In this regard, it is an excellent saying, (though in the Apocrypha) and worthy all our practice, howsoever carnally we would wish the contrary; Nevertheless, as the will of God is in heaven, so let him do. 1. Maccabees 3. verse. 60.  
This approbation of Gods will must be, 1. Voluntary; 2. Patiented; 3. Thankful; 4. General. First Voluntary, without compulsion; and therefore it must not be because we cannot shift it, but because it is Gods doing; we must serve God with willing minds, 1. Chron. 28. 9 serving him simply and absolutely for himself, and so approve of his will, because he wills it; David approved of God's will, not because he could not other wise shift it, or because he was constrained, but because thou Lord didst it. Psal. 39 9 Constrained obedience is when we obey, will we, nill we; this is nothing worth, God regards it not; it may be in the most wicked man, yea, it is in the devils themselves, who are constrained to obey the powerful and commanding voice of Christ; as we may see in their many dispossessions at his Command, and in the devil's departure from Christ in the end of the combat, when Christ gave him the Avaunt; but ours must be willing, and from the heart, not to say, we are contented, and we allow of God's will, but to say so from the heart, and to like of it in our hearts; as David, I am contented to do thy will, O my God, yea, thy Law is within my heart. Psalm. 40. 8. And, as Paul saith, doing the will of God from the heart. Ephes. 6. 6. and even with goodwill doing service. verse 7. They which are compelled, are like to traitors, who in suffering death, are constrained to obey the King's Laws.  
Secondly, it must be Patiented; As, if God lay any cross, or sickness upon us, we must bear it patiently as knowing it is Gods will it should be so; We must take up our cross daily, and follow Christ. Luk. 9 23. Patient in tribulation. Rom. 12. 12. Christ suffered patiently, and we must arm ourselves with the same mind. 1. Pet. 4. 1. Behold, we count them happy which endure. jam. 5. 11. We must not be impatient as the wicked, repining against God; For God doth according to his will both in heaven and earth, and no man can stay his hand, or say unto him, What dost thou? Dan. 4. 35. We must not complain, as the people complained and displeased the Lord. Numbers 11. 1. We must not murmur, as the Israelites murmured, and were destroyed of the destroyer. 1. Cor. 10. 10. We must not be discontent, a● jobs wife, who bid her husband, Curse God, and die. job 2. 9 But, we must be silent as David. Psal. 39 9 Patiented as job; Contented as Paul. Philip. 4. 11. Dumb, as Christ, as a sheep before the shearer, not opening h●● mouth. Esa. 53. 7. And all this must be, because all comes from God, whether prosperity, or adversity; and therefore we must thus reason with the Prophet jeremy, Out of the mouth of the most High, proceedeth not evil and good? doth not all come from God? why then doth the living man complain? man suffereth for his sin. Lam. 3. 38, 39  
Thirdly, it must be Thankful; we are so to approve of God's will, as that we testify our approbation by thankfulness. This thankfulness is a true sign of contentment, always provided that it proceeds from the heart; for many in time of afflictions will seem outwardly to the world to be thankful, whereas God knows their hearts speak the contrary, and in their hearts they could and do wish the contrary; But what saith job? Shall we receive good at the hands of God and not evil? that is, aswell adversity as prosperity?) job 2. 10. He knew it was God's will that he should suffer afflictions, and behold his thankful approbation: Naked came I out of my mother's womb, naked shall I return again; The Lord giveth, and the Lord taketh away, blessed be the Name of the Lord. job 1. 21. He acknowledged all was as it pleased the Lord, so come things to pass, therefore blessed be God: We must in all things give thanks, 1. Thes. 5. 18. and give thankes for all things, Ephes. 5. 20. if in and for all things, then in all afflictions, & for all afflictions, thereby to testify our approbation of God's will; yea, than we may safely conclude unto ourselves, that we are both doers and approovers of the will of God, when in all things we give thankes. Therefore Paul urgeth this duty of thankfulness by this forcible Reason: In every thing thing give thankes, for this is the will of God in Christ jesus concerning you. 1. Thes. 5. 18.  
Lastly, This approbation of Gods will must be General; that is, we must be content that God should have and work his will, aswell in one thing as in another, Gods will must have no limitation, neither can we, though we would, limit God. Therefore if prosperity comes, be thankful, if adversity comes; be both thankful and humble; whatsoever comes, resolve to be content. Many seem to approve of it, in their health, wealth, peace, & liberty, they like this well; but they like not to be afflicted: Some again can be content with this & that cross, but they cannot endure to hear of othersome; but if GOD lay his hand upon them more heavy than ordinary, than they take on like mad men, raging and repining, foaming out their own shame, and none are so crossed and plagued as they: But what did job? God took away his goods, who had abundance of wealth; God took away his children, his servants, his whole estate; and afflicted himself, suffering Satan to smite him with sore biles, from the sole of the foot to his crown, that he was fain to take a potsherd to scrape himself withal; yet job in all these approved of God's will; In all this did not job sin with his lips, nor charge God foolishly. job 1. and 2. Chapters. So saith Christ, If any man will be his disciple, he mu●● take up his cross daily. Luk● 9 23. his cross, that is, his own cross, that is, such a measure of cross as God shall lay upon him in particular, be it more or less, that is his cross, and this he must take up, and not what man himself listeth. And thus did Paul approve of Gods will generally, in one thing as another, I have learned in whatsoever estate I am, therewith to be content. Philip. 4. 11. Thus I have showed, what it is, and the manner of it. Now of the Means.  
The Means how to become 
The means to become approovers of Gods will.  approvers of Gods will are these; First, to deny ourselves, and our own wills; to go out of ourselves, to renounce ourselves wholly, denying our reason, will and affections, and resigning up ourselves wholly to be ruled by God. For so long as our own wills bear sway in us, Gods will can take no place in us. Had not Abraham thus denied himself and his own will, in that great trial of his, in sacrificing Isaac he could never have been drawn to have approved of God's will, to sacrifice him. Our Saviour Christ saith, If any man will come after me (in conforming his will to my will) let him deny himself, and take up his cross, Luke 9 23. first, deny himself, before he can approve of Gods will in bearing the cross; yea, though it seems to be against all sense and reason in man's judgement, yet we must deny ourselves, and do it; We must not do the things that seem good in our own eyes, Deut. 12. 8. nor be wise in our own conceits, Rom. 12. 16.  
Secondly, to live in the fear of God; This is a means bot● to know, understand, and approve of God's will; and he that life's without this fear, is void of knowledge, and understanding, and so cannot approve of that they know not; For this cause it is so often said, The fear of God is the beginning of knowledge, Prou 1. 7. The fear of the Lord is the beginning of wisdom, Prou. 9 10. The fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter, Psal. 111. 10. Yea, blessed is he that feareth the Lord (come what will come, and let God work his will, he approves of it,) for his heart is fixed, trusting in the Lord; his heart is established, Psal. 112. 1. 7. 8. This fear of God is, as it were a bridle to restrain us from overshooting ourselves into all evil, and keeps us in awe and obedience to Gods will, preserving us from rashness, unadvisedness, discontentment, impatiency, and the like, whereby men do show themselves dislikers and disalowers of Gods will. By the fear of the Lord, men depart from evil, Prou. 16. 6. This also caused Abraham so willingly to approve of God's will, even beyond all reason in man's judgement, to offer Isaac in sacrifice: Now I know thou fearest God, seeing thou hast not withheld thy only Son, Gen. 22. 12.  
Thirdly, that we may approve of God's will, especially in adversity, we must prepare aforehand for trials; Troubles will come, and many troubles, and great. Man hath but a short time to live, and is full of trouble, job 14. 1. Great are the troubles of the righteous, Psal. 34. 19 through many tribulations we must enter into God's Kingdom, Acts 14. 22. And armies of sorrows are against me, saith job 6. 4. And therefore, if we do not foresee and prepare ourselves aforehand, we shall be found unarmed and naked, not able to encounter with the least trial and temptation; Dangers foreseen, are less grievous. We must therefore with job, All the day long, and every day of our appointed time, wait till our change come, job 14. 14. and so to pray to God aforehand, that when it doth come, he will arm ourselves with patience to undergo what he in his heavenly wisdom shall think good to lay upon us; and withal we must resolve to be contented that God may have his will; The want of this means, is a main cause, why so many are so shamefully overseen, in abusing themselves by immoderate pensiveness and sorrow, as men without hope, more like bruit beasts, or worse, which have no understanding; wherein they show themselves, how carnally minded they are; and it is a sign that such are yet in their natural estate.  
In a word, we must, when God worketh his will, consider of the impossibility of it, that it should be otherwise; for God will do what he will; and he that is not contented with it, doth, what in him lieth, resist the will of God, which is a fearful thing; David was grieved when he saw the child like to die; but when it was dead, he comforted himself, partly in regard of the happiness it was gone unto, and partly in regard of the impossibility of returning again; saying, I shall go to him, but he shall not come again to me: Therefore why should I fast and weep any more? 2 Sam. 12. 23. So in every cross, under which the Lord shall exercise us, whether by sickness, by losses, by death, either of ourselves, or ours, our Parents, Children, Husbands, Wives, Kinsfolk, Friends, or what way soever, consider it is GOD'S doing, it is impossible it should be undone again, therefore rest upon God, approve of it because it is his doing, and be content; for if by impatience we resist Gods will, as Paul saith in another sense, the like may I say here, They that resist, shall receive to themselves damnation, Rom. 13. 2. And thus much of this third observation. Now of the Uses.  
Use 1 This condemns those that in stead of approving what is pleasing to God, do wholly disobey his will, opposing their wills to his will, and striving what in them lieth, to resist God's will; These are such as have unsanctified, and unregenerate wills of their own, which they follow to their own destruction; God willeth one thing, they will another; as God complains of Jerusalem, O Jerusalem, Jerusalem, which hillest the Prophets, and stonest them which are sent unto thee, how often would I have gathered you together, as an hen gathereth her Chickens under her wings, and ye would not? Math. 23. 37. God said unto them, walk in the good way, etc. but they said, we will not walk therein; And God set watchmen over them, saying, harken to the sound of the trumpet; but they said, we will not hearken, jer. 6. 16. 17. And this is the sin at this day, God would, but man will not; God would have men to be saved, and come to the acknowledgement of the truth; 1 Tim. 4. but men will not repent, that they may be saved; God gives men space to repent, but they repent not, Reuel. 2. 21. Thus they told the Prophet flatly to his face, they would not hear him speak in the name of the Lord, but they would follow their idolatry, and they would offer sacrifice to the Queen of heaven, jer. 44. 16. 17. and thus at this day, God revealeth his will by the mouth of his Ministers, but men will not hear the voice of the charmers, charm they never so wisely, Psal. 58. 5. Thus they contemn Gods will; Their own hearts carry them away (as it was objected against job, but too truly verified in the wicked) and they turn their spirit against God, job 15. 12. 13.  
Use 2 This reproves the Carnal wisdom of a number, who are wise in their own conceits, and do that which seemeth them good in their own eyes, and approve of any thing rather than of God's will; it is impossible that such should approve of God's will; For the carnal mind is enmity against God; and the carnal mind is not subject to the law of God, neither indeed can be. So then they that are in the flesh, cannot please God, Rom. 8. 7. 8. We must not therefore be wise in ourselves, and from ourselves in matters of salvation; if we do that which seems good in our own eyes, we cannot do that which God commands; therefore God commanding the one, forbids the other. Deut. 12. 8. reading from Verse 4. to 12.  
Use 3 This teacheth us to hasten our conversion, and to come out of our natural estate, and to be regenerated by the sanctifying graces of God's spirit, for so long as we remain in our natural estate, we cannot so much as discern of God's will, much less than can we approve it; The natural man perceives not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned, 1 Cor. 2. 14. and this comes to pass, by reason of the hardness of heart, which blinds the understanding; Having the understanding darkened, through the ignorance that is in them, because of the hardness of their hearts, Ephes. 4. 18. God gave jesabel a space to repent, (there was his offer and revealed will,) but she repent not; there was her refusal, hardening her heart, Reuel. 2. 21.  
Use 4 Lastly, this reproves all immoderate sorrow, impatiency, discontentment, unwillingness, unthankfulness, whereby, especially in time of affliction, men show themselves displeased with that which is God's will; and if they might have their own wills, they would never have the least cross; so long as they may live in health, wealth, peace & liberty, and abound in worldly prosperity, they like it well; but when trouble comes, they murmur and complain against God, they like not then to retain 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 heed of hardness of heart, unregenerate wills, unsanctified affections, as pride, hatred malice, and the like, all which do greatly hinder us, that we cannot approve of what is acceptable and pleasing to the Lord; And thus much be said of the word Proving; that is, searching and trying, understanding and knowing by experience, liking of, approving and allowing, what is the will of God; proving, what is acceptable to the Lord. And thus I conclude this first point, with that loving exhortation of the Apostle; I beseech you brethren by the mercy of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world, but be ye transformed, by the renewing of your mind, that ye may prove, what is that good, that acceptable and perfect will of God, Rom. 12. 1. 2.   
Here ends the first Sermon.   

THE SECOND SERMON upon this FIRST STEP.  Proving what is acceptable to the Lord, Ephes. 5. 10. 
We have heard hitherto of the duty itself; now I proceed to the second point in the Text; namely, what must be proved, and approved; The thing then which we must prove, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What is acceptable, or wel-pleasing to the Lord;  
It is the counsel of the Apostle, 1 Thes. 5. 21. Try all things; hold fast that which is good; as if he should have said, as I would not have you despise prophesying, so I would not have you to admit and approve of every Doctrine without discretion, but to prove the doctrines, and hold fast only that which is good; I would have you to try the Doctrines by the Touchstone of God's word, and not to be carried away with every wind of doctrine, Ephes. 4. 14. I would have you try the spirits, whether they be of God or no, but not to believe every spirit, 1 john 4. 1. I would have you to approve of nothing but what is wellpleasing to God; Thus I desire that ye may walk worthy of the Lord, unto all pleasing, Colos. 1. 9 10. And I beseech you brethren, and exhort you, by the Lord jesus, that as ye have received of us how ye ought to ●●lke and to plea●e God, so ye would abound more and more, 1 Thes 4. 1. and as the Text hath it, to walk, proving, what is acceptable to the Lord, or wellpleasing to God. Not what is pleasing to men; for if we seek to please men, we are not the servants of Christ, Gal. 1. 10. Not to seek and prove what is the pleasure of the Pope, as the Papists do; Not what is pleasing to the world, for he that will be a friend to the world, is an enemy to God, jam. 4. 4. and the wisdom of the world, is foolishness with God, 1 Cor. 3. 19 Not what is pleasing to our own corrupt natures, affections, humours, dispositions, for this is to live unto ourselves, and not to the will of God, which is forbidden, 1 Pet. 4. 1. 2. Not what is pleasing to the devil, for so we fall into the suare of the Devil, and are taken captain hy him at his will, 2 Tim. 2. 26. but what is wellpleasing to the Lord; that if it be agreeable to his word, then to receive it, if disagreeing to his word, then to reject it; if the word commands it we must do it; if the word forbidden it, we must leave it undone; and thus shall we walk, proving what is pleasing to the Lord.  
For our better understanding of this point, I will handle it; first, Generally; showing what that is, in general, 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 only this, is wellpleasing to the Lord; therefore the Apostle exhorting us to prove what is pleasing to the Lord, explains himself afterwards, speaking of the same thing, in the 17. Verse, be not unwise, but understand what the will of the Lord is. Thus to please God, and in all things to obey God's will, are all one, and often taken for the same in Scriptures. S. john saith, 1 Epist. 3. 22. Whatsoever we ask, we receive of God, because we do those things which are pleasing in his sight. Which he explains afterwards speaking of the same thing; This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us, 1 john 5. 14. And so the Apostle in his prayer, showeth, saying, The God of peace make you perfect in every good work, to do his will, working in you that which is wel-pleasing in his sight, Heb. 13. 21. where he giveth us to understand, that a good work and wellpleasing to the Lord is that which is done according to his will, and which he worketh by his spirit in his children. And so, on the contrary, that is displeasing to the Lord, which is disagreeable, and contrary unto the will of God; When they murmured against God, complaining that they had nothing but Manna, they forgot God and were unthankful, this was contrary unto God's will; and this displeased the Lord, Psal. 78. at large. Yea, forty years long was God grieved 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 unto it, as, they killed the Lord jesus, and their own Prophets, and persecuted the Apostles, and the like. Secondly, than we are said to do that which is wellpleasing to the Lord, or acceptable to the Lord, when we labour in uprightness of he art to keep God's commandments; as on the contrary we do as highly displease God, when we break his commandments. Whatsoever we ask of God, we receive, because we keep his commandments, and do those things which are pleasing in his sight, 1 john 3. 22. where we may see, that, to keep God's commandments, and to do what is pleasing in his sight, are in effect all one; and we can not possibly please God in any thing, unless woe endeavour to yield upright obedience to all God's Commandments; and when no outward action, privilege, or prerogative whether of jew or Gentile, stands us in any stead, this doth; for circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God, 1 Cor. 7. 19  
Doct. Hence I gather, that the right way to please God, is to do nothing but what is agreeable to Gods will, joined with obedience to all God's commandments. Quest. But how shall I know when it is agreeable to Gods will, and when it is not? Answ. It is only then agreeable to God's will, when it is agreeable to the word of God; for his whole will is contained in the word, and when we do what the word commands, and leave undone what the word forbids, than we do the will of God, and please him; and when we do contrary unto the word, we utterly displease him. Now the will of God is twofold: Secret, Revealed. The first is the will of his good pleasure, which neither may nor can be resisted, My counsel shall stand, and I will do all my pleasure, etc. Isay. 46. 10. 11. Of which speak these places. God will have mercy on whom he will, and whom he will, he hardeneth, Rom. 9 18. 19 He hath predestinated us according to the good pleasure of his will, Ephes. 1. 5. and the like. This secret will, being the will of his good pleasure, is not here meant, neither doth this belong to us to pry into, neither is this the rule of our actions. Secrets belong to God, Deut. 29. 29. But I speak of the revealed will of God, which is called his signified will, which is revealed and made known to us in his sacred word; Revealed things belong to us, Deut. 29. 29. And this is the only law and Rule of all our actions, yea, of whatsoever is to be either believed or practised; Thus the Word is the will of God; both the Law and Gospel, because they serve to declare, and manifest unto us, what is pleasing and acceptable to God, and what is our duty both towards God, ourselves, and others, thus commandments, counsels, comminations, threatenings, prohibitions, promises, and the like, are the signifying and revealed will of God, according to which only, we must think, speak, and do.  
Use 1 First, This doctrine condemns all those that either neglect, or contemn the Word of God, in which alone, the will of God is revealed; They hate to be reform, and cast the Word behind them. Psal. 50 17. How can such men do that only which is pleasing to the Lord, and agreeable to his will; When, as Solomon saith, or God by Solomon, They refuse to hearken to the call of God speaking to them in his Word; they set at naught all God's counsel; they will none of his counsel, but despise all his reproof? Prou. 1. 24, 25, and 30. verses. Yea, they say unto God, Depart from us, we desire not the knowledge of thy ways. job 21. 14. It is a fearful case, to see how little the word of God is regarded, and how much it is despised, and in despising the Word, they despise the will of God, which who so doth, shall be destroyed: He that despiseth the Word shall be destroyed. Prou. 13. 13.  
Secondly, This reproves the practice of the Papists, who neglect the word of God, and debar the people of it, and give credence to Popish teachers, and writings of men, clean contrary unto the word of God. How is it possible for these to please God, whereas the word of God which containeth his will, should be the only rule of all their actions, and yet wholly neglected of them? Object. They say, it is not lawful for Laymen to be acquainted with Scriptures, or to read & study the Scriptures. Ans. But I say, what Christ saith to one, he saith to all. Mark. 13. 37. if to all, then to Laymen. The Spirit, in the Word, speaketh to whole Churches, Revel. 2. and 3. Chapt. if to whole Churches, then to Laymen. And that which Paul speaketh of one Epistle, is true of the whole Scriptures; that they belong to all the members of Christ, aswell Laymen; as Ministers; whereas they forbidden Laymen the reading of Paul's Epistles, or any part of Scriptures. I change you by the Lord, (let all Papists remember and regard this strict charge) that this Epistle be read unto all the holy brethren, 1. Thess. 5. 27. if to all the holy brethren, then to Laymen; or else, let the Papists conclude, that Laymen a●● none of the holy brethren.  
Thirdly. This teacheth all of us, to examine throughly, by the touchstone of God's word, what the will of God is, that so our whole worship of God, and every part thereof, may be only such as is agreeable thereunto, or else it is impossible for us to please God in any one part of his worship. Thus all our prayers must be according to Gods will; If we ask any thing according to his will, he heareth us. 1 joh. 5. 14. Thus all our preaching must be according to Gods will revealed in his Word; If any man, or Angel from heaven preach any other doctrine, we must hold him accursed. Galat. 1. 8, 9 Thus all our hearing must be only to receive God's word, to hear Gods own voice, not any thing else. My shoope hear my voice, the voice of strangers they will not hear, john 10. 5, 27. If any bring you not this doctrine, receive him not, neither bid him God speed. 2. Epist. john 10. verse: So for the Sacraments, they must be administered and received according to the will of God, that is, the form and manner prescribed in God's word. 1. Cor. 11. 23. All which condemn the Papists, who neither pray, preach, hear, administer or receive, or perform any service, answerable to Gods will and word.  
Lastly, This condemns all such as live in a continual breach of all God's Commandments, who in stead of keeping all, transgress all; and if all be accursed by the sentence of the Law, who continue not in all things written in the book of the Law, to do them. Gal. 3. 10. how much more doth this curse belong to those that continue in breaking the whole Law, and do nothing written therein? And if he that despised Moses Law, died without mercy, under two or three witnesses, of how much sorer punishment, shall he be thought worthy, who (in stead of obeying the will of Christ, according to his Word) hath trodden under soot the Son of God, and hath (in stead of doing only what is agreeable to Gods will, and the good motions of the Spirit) done despite to the Spirit of grace? as Paul saith, Hebr. 10. 28, 29. How is it possible for such to prove what is acceptable to the Lord? In a word, it condemneth all such as live in a custom of sin, which is wholly disagreeable to the will of God; yea, it is as impossible for such to do any good thing (in regard of humane power) as it is impossible for the Blackmore to change his skin, or the Leopard his spots. jerem. 13. 23. So fare are these from proving, and doing what is pleasing to God, as they can do nothing but displease him. And thus much in general, what is pleasing to the Lord.  
Particularly: I come to show from the word of God, what this Revealed will of God is, and the sundry particulars, wherein it doth consist; A point, I must confess, of great moment, as any in the whole Scripture, and yet as little known, and less practised; for let a man ask some, What is the only thing to be looked after? Happily some will say, though very few, that the chief thing is to live according to Gods will, to serve and please God; this is all they can say, not knowing what it is, or how, to serve and please God. Some go further, and by wrote they say, God must be served according to his will in his Word, and this is all: But ask them, what the Word revealeth, concerning Gods will, and what this will is, wherein it consisteth, and the like, and they can say nothing; A strange thing, that this question, What is the will of God revealed in his Word, should set the greater part of the world, at Non plus. And because it is of such great moment, and a main point of Christian Religion, I have therefore set it down particularly, from the word of God, what is the pleasure and will of God, and wherein it consisteth; that so those which have not known, may be enlightened in their understanding, and informed in their judgements, & they which have known, may be more and more strengthened, and be stirred to a further increase in proving and doing what is pleasing to the Lord; which, though I might handle at large, yet I have reduced all to these few heads, as followeth. First of the definition itself.  
The Revealed will of God in his Word, is this; That we should live by faith in the Son of God; believing in him with all our hearts, and daily repenting us of all our sins; leading an holy and sahctified life; continually performing both active and passive obedience, to all God's Commandments; growing, and increasing daily in grace and godliness, This in effect, is all that the Word of God revealeth; and no part of it, but aims at one of these; all which may be reduced to these three heads: 1. Faith. 2. Repentance: 3. New obedience; in all which the will of God consisteth. This Paul confirmeth, when he said to the Elders of Ephesus: Ye know how I kept back nothing (namely of the revealed will of God) that was profitable unto you, but have showed you and taught you publicly, and from house to house, testifying both to the jews, and also to the Greeks', repentance toward God, and faith toward our Lord jesus Christ. Acts 20. 20. 21. In which place, we may plainly observe, that the sum of all the doctrine of the Bible is, that men should come to Faith, and Repentance, which two things Paul teaching, (joined with New obedience) he is said to have kept back nothing of the will of God, profitable for them. And thus came jesus preaching the Gospel of the kingdom of God, and saying, Repent, and believe the Gospel, Mark. 1. 14, 15. all his preaching aiming at this, to bring men to faith and repentance; for indeed, all other things needful to salvation, may be reduced to these two; and all other graces of the Spirit necessary for God's children, will accompany these in whomsoever they are truly wrought.  
But for the better clearing of this point, and for the further explaining of this revealed will of GOD, I reduce them to seven heads: in which this will of God consisteth. 1. In Believing. 2. In Repenting. 3. In Holiness and Sanctification of life. 4. In Welldoing. 5. in suffering for well-doing. 6. In General obedience. 7. In increase and growth of grace. All which I show from places of Scripture, proving what is pleasing to the Lord, as being an exposition, or explanation of the Definition.  
First, The will of God consisteth in Believing. As our Saviour himself saith, This is the will of him that sent me, that every one which seethe the Son (that is, acknowledgeth him to be the Messiah) and believeth on him, may have everlasting life. john 6. 40. To believe in Christ is not only to have a general persuasion of God's mercy, but to apply Christ upon found ground to be my and thy Saviour in particular; and not only that the promises of the Gospel are true in general, but that they belong to me and thee in particular. This Application is the main thing in saving faith, without which, Knowledge, Assent. Approbation, profession, and Confession of Christ are nothing. And that every one may the better conceive of it, and perceive it in himself, he must try it by this; It purifieth the heart. Acts. 15. 9 It makes a man to become like to God in purity, to purge himself as God is pure. john 3. 3. It will not suffer a man to live in the darkness of his old sins; for Christ came a light into the world, that whosoever believeth in him, should not abide in darkness. joh. 12. 46. Thus by believing we do the will of God; but he that wanteth these things, and liveth as bad as ever he was, wanteth saving faith, and cannot approve what is the will of God.  
Secondly, The will of GOD consists in Repenting: which appears in these places. Have I any pleasure at all, that the wicked should die, saith the Lord God? And not that he should return from his ways, and live? Ezech. 18. 23. As if God had said, I have no pleasure in the death of a sinner, but my pleasure is, that he repent and live; and so the Prophet explains afterwards, saying, As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? Ezeeh. 33. 11. Thus to repent, is to do the will of God; yet not every repentance: judas repent, but it was but a worldly sorrow, in regard of punishment, which causeth death. 2. Corinth. 7. 10. But true repentance is a turning from all our sins, and returning unto God, as in the former words of Ezechiel. It is the through-change of the heart, mind, will, and affections, and an alteration of the whole life of man, from evil to good, joined always with a purpose of not sinning; This is, to cast off every transgression, whereby we have transgressed, and to make us a new heart, and a new spirit. Ezech. 18. 32. It is the dying unto sin, and living unto righteousness, and not to live any longer in any one sin, Rom. 6. 2. It is the ceasing from sin, and ceasing to do evil; and learning to do well; and no longer to live 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 live righteously, and sin no more. 1 Corint. 15. 34. to confess our sins, and forsake them. Prou. 28. 13. This is that repentance which God willeth, which cannot be in any Reprobate, and wicked man. Esau found no place of this repentance, though he sought it carefully with tears. Heb. 12. 17. Of God's willing of repentance, S. Peter speaketh plainly; GOD is not willing that any should perish, but that all should come to repentance. 2. Pet, 3. 9  
Thirdly, There is required in us, Holiness of life, and Sanctification of the spirit: This is plainly expressed in the words of Paul, This is the will of God, even your sanctification, that ye should abstain from fornication, That every one of you should know how to possess his vessel in Sanctification, and honour, not in the lusts of concupiscence, etc. for God hath called us, not unto uncleanness, but to holiness, 1. Thess. 4. 3, to 8. Thus being justified by faith, we must be sanctified by the Spirit, serving God in righteousness and holiness, all the days of our lives, without servile fear, before him. Luke 1. 74, 75. Thus being converted unto God, we must show forth the fruits of repentance, Matth. 3. 8. and being freed from sin, we must have our fruit unto holiness. Rom. 6. 22. This holiness must be in all manner of our conversation, both before God and men, in public and private, 1 Pet. 1. 15. and without this holiness no man shall see the Lord. Heb. 12. 14. It cannot be perfect in this world, but only inchoate, and in part; Blessed and holy is that man, which hath part in the first resurrection, that is, from sin, to grace, Revel. 20. 6. The most holy man can have but his part, and though it be but in part, yet he is a holy man and blessed; and yet the righteousness of Christ being imputed unto us, God beholds us, in and through him, as perfect.  
Fourthly, in well-doing; This well-doing, concerns not only the outward work, doing that which is good but the doing of it in a right manner, so as it may be in uprightness of heart, and to the glory of God, and the good of ourselves, and others. Thus we must be full of good works, that others beholding them may glorify 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. We must not therefore be weary of well-doing, Gal 6. 9 and 2 Thes. 3. 13. but be steadfast, unmovable, always abounding in the work of the Lord, 1 Cor. 15. 58. This will appear in these particulars, all which are Gods will, acceptable and pleasing to the Lord. First, to use holy and spiritual exercises, as prayer, thanksgiving, spiritual rejoicing, holy meditations, and the like; Ever follow that which is good, both among yourselves, and to all men; Rejoice eveamores pray continually; In all things give thankes; for this is the will of God, in Christ jesus towards you, 1 Thes. 5. 16 17. 18. It is Gods will that men pray every where, lifting up holy hands, without wrath and doubting, Tim. 2. 8. and though these words are spoken in the person of Paul, I will, etc. yet they being the word of God, are his revealed will. Secondly, to pray for others, for all men, for Kings, and all in authority, that we may lead a quiet and peaceable life, in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour 1 Tim. 2. 1. 2. Thirdly, to be full of the works of charity, mercy, bounty, and the like. Distributing to the necessity of Saints, Rom. 12. 13. To do good and distribute, forget not, for with such sacrifice, God is well pleased, Heb. 13. 16. The Kingdom of God, saith Paul, is not meat and drink, but righteousness, peace, and joy in the holy Ghost, and be that in these things serveth God, to acceptable to God, and approved of all good men, Rom. 14. 17. 18.  
Fiftly, in Suffering: Suffering is twofold; for evill-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 only is thankworthy; This is thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully, 1 Pet. 2. 19 but if when ye do 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 have a care, that when they do suffer, they have a good cause, and a clear conscience; and in this suffering, we obey the will of God; as if it be for the profession of the Gospel, the confession of Christ, for the testimony of Christ, and a good conscience, for hearing the word, and using all other godly exercises, as prayer, singing of Psalms, godly conference and the like; for these things Gods children suffer much wrong in the world; To all whom I give S. Peter's counsel, Let them that suffer thus, according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator, 1 Pet. 4. 19  
Sixtly, in general obedience; both active; to do one thing as well as another, and to forsake one sin, as well as another; to observe every commandment, as well as one; and passive, to suffer whatsoever it is Gods will to have us suffer; for as Augustine saith, He that is not content with Gods will, in suffering whatever it pleaseth God to lay upon him, his heart is not upright in him, because he will not direct his will to Gods will, but will have Gods will bend to his. This is all that God requires at our hands; Fear God, and keep all his commandments, for this is the whole duty of man, Eccles. 12. 13. and mark here, how Solomon calleth this, the Conclusion of the whole matter; as though all Gods revealed will were comprehended under these two, to fear God, and to yield general obedience to all God's commandments. We must do that in truth, & uprightness, which the dissembling hypocrites did with a double heart; namely; that when God shall declare unto us his will, as he did by the Prophet jeremy, who kept nothing of Gods will back from the people, that then, I say, we resolve to do according to all things which the Lord our God commandeth; whether it be good, or whether it be evil, (in all) we will obey the voice of God, jer. 42. 5. 6. This is the only thing which God requires, to fear the Lord thy God, to walk (not in some) but in all his ways; to keep (not some) but all his commandments and statutes, which he commands us for our good, Deut. 10. 12. Then shall we not be ashamed, when we have respect unto all God's commandments, Psal. 119. 6. It is Gods will and command, that we should keep all his precepts diligently, Psal. 119. 4.  
Lastly, the will of God is, that we should increase and grow in grace; Not sufficient to attain to any grace, and to stand at a stay in Christianity, but to grow in grace, and to go forward in the knowledge of our Lord and Saviour jesus Christ, 2 Pet. 3. 18. As new borne babes, desiring the sincere milk of the word, that we may grow thereby, 1 Pet. 2. 2. always abounding in the work of the Lord, 1 Cor. 15. 58. Therefore Saint Paul prayed daily for the Colossians, that they might be filled with the knowledge of God's will, in all wisdom and spiritual understanding; that they might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, etc. Colos. 1. 9 10. In which words we see, that, he that will know, and do Gods will, and please him in all things, must be fruitful in every good work, and increase in grace; like to the Church of Thyatira, whose works were more at last, than they were at first. Revel. 2. 19 This the parable of the Talents signifieth; The graces of God's spirit, are these Talents, which must be put out to use and increased, Math. 25. 14. 15. 16. to 31.  
Hence I observe, that the 
Obser.  only way to do the revealed will of God, is to labour for found faith, true repentance, and new obedience, joined with both outward, and inward reformation of life; without these it is impossible in all other things, though never so excellent, to please God, or to fulfil the will of God; what more excellent than preaching the word, prayer, working of miracles in Christ's name and casting out Devils in his name? yet to many such, Christ shall say at the day of judgement, I never knew you, depart from me ye workers of iniquity, because ye have not done my Father's will, living by faith, in repentance, and new obedience, unto which only the promise of salvation is made, Mat. 7. 21. 22. 23. What more excellent then to be allied to Christ? yet Christ preferreth spiritual kindred by faith, repentance, and new obedience, fare beyond it, saying, Who is my Mother? and who are my Brethren? and pointing to his Disciples, he said, behold my Mother, and my Brethren; for whosoever shall do my Father's will, the same is my Brother, and Sister and Mother, Math. 12. 47. 48. 49. 50. It was an excellent privilege, that the Virgin Mary was the Mother of Christ, yet, with reverence be it spoken, had she not as well boren him in her heart by faith living in repentance and new obedience, as well as she bore him in her womb, she had never been saved. Let a man imagine, and think of the most excellent gifts that can be named, yet none will avail any unto salvation without this true faith sincere repentance, and new obedience, by which only we become doers of God's will who only shall be saved; Therefore saith Paul, In Christ jesus, nothing availeth, but faith which worketh by love, Gal. 5. 6. Nothing availeth, but the keeping of God's commandments, 1 Cor. 7. 19 Therefore if any man be in Christ, he is a new creature, 2 Cor. 5. 17.  
Use 1 First, this must stir up every one to approve the soundness of sincerity of his faith, repentance, and obedience unto God; I say, the soundness and sincerity of these; for it is not every kind of saith, every kind of repentance and obedience, that will make us doers of Gods will, but only that which is sound and sincere; Sound, in the beginning and ground; sound in the fruits and nature; sound in the continuance. Simon Magus believed, and was baptised, Acts 8. 13. The devils believe and tremble, jam. 2. 19 judas repent, wisting he had never betrayed Christ, and confessed his sin before God and men, Math. 27. 3. 4. Esau sought repentance with tears, Heb. 12. 17. Saul and Pharaoh confessed God's righteousness, and their own, and the people's sins, Exod. 9 27. Ahab at the fearful and heavy message of God, humbled himself, put on sacke-cloath, ●ent his , and lay in sacke-cloath, 1 King. 21. The wicked, and the Devils themselves obey God, but against their will, But which of all these were doers of Gods will, or ever attained to salvation? Not one, because all was counterfeit, in hypocrisy, dissimulation, with a double heart; and though they had, and did many good things, in themselves good, yet not good to them, because their heart was not right with God, Psal. 78. 34. etc. What great cause then have we to look unto ourselves, that all be sound, seeing both faith, repentance, and obedience, in some sort, may be in the very reprobates, and closest hypocrites?  
And because this is so main a point to be learned, as being that indeed which putteth life to all grace, I will therefore show in some particulars, wherein the soundness of the former graces of faith, repentance, and new obedience consisteth, that so every one may approve unto himself, the soundness and sincerity of them.  
First, they must be all from the heart, and from the whole heart; This is the ground and root, from whence they must spring; otherwise, all our faith is but an outward show, yea, a lip-saith, and a lip-repentance, and all our obedience is but only an outward reformation of life, which may be in an hypocrite, and in many a one who shall never be saved. Thus we must be sound in faith, Tit. 2. 2. and so do the will of God from the heart, Ephes. 6. 6. We must believe with all our heart, Acts 8. 37. Thus we must turn to God with all our hearts, and with fasting, weeping, and mourning, and rend our hearts. joel 2. 12, 13. and we must obey God in all things from the heart. Rom. 6. 17. that is, we must believe, repent and obey uprightly, unfeignedly, sincerely, and seriously; and so whatsoever we do, we must do it hearty as to the Lord, and not unto men. Coloss. 3. 23. This is that which God calleth for in every good duty, My son, give me thy heart. Prou. 23. 26.  
Secondly, They must all be lively, powerful, and effectual; Faith must show itself in the fruits of it, as in the change of the whole man, both in heart, and life; and causing a man in every estate to rest contented with the will of God, according to that of Esay; He that believeth shall not make haste. Esay 28. 16. that is, in all estates he will stay himself upon the good will and pleasure of God; and where there is not a through change of the heart and life, and such a moderation of our affections, and passions, there is no true faith; Thus we must bring forth the fruits of repentance, being changed in our minds, laying aside the purpose of sinning, resolving by God's grace to sin no more, and being hearty sorry for offending so good a God; and so for obedience, to endeavour in the use of all good means, to perform it from all the powers, and parts both of soul and body; and where this is in truth, there will follow a change in the will, thoughts and affections, and all the actions of our life. For they that are Christ's have crucified the flesh, with the affections, and lusts. Galat. 5. 24.  
Thirdly, They must all be entire, and total, not partial; Thus we must believe all that the Prophets have spoken. Luk. 24. 25. Repentance must be of all sin, or else of none; we must not have a dispensation, for any one sin; and obedience must be total, to the whole will of God, in yielding cheerful obedience to every commandment, without partiality; For he that breaketh one Commandment is guilty of all. jam. 2. 10. Therefore Christ saith, Ye are my friends, if ye do (not some things) but, whatsoever I command you. john 15. 14. And as Paul saith, This is our proof, whether we be obedient in all things. 2. Cor. 2. 9  
Fourthly; All must be voluntary, with a cheerful and willing mind; nothing violent will last long. Thus God's children are described to be voluntaries; Thy people, O Lord, shall come willingly at the time of assembly. Psal. 110. 3. David gave Solomon this counsel to serve GOD, (namely, in the whole course of his service, and in all the parts of his worship, whereof Faith, Repentance, and New Obedience, are chief) with a willing mind. 1. Chron. 28. 9 Thus did David himself delight to do Gods will. Psalm. 40. 8. and it was our Saviour's meat and drink to do his Fathers will. john 4. 34. Thus do the Angels in heaven, who are described to have wings, to show their speed, alacrity, willingness and cheerfulness in doing Gods will, and we must be like them. Some believe but it is only for a time, and in time of temptation fall away; such a faith was never willingly, so never sound: Some rep●●t, o● rather seem to repent, and to leave sin, when sin leaves them, when in regard of opportunity, or fear; or age, or some such like respect, they cannot commit sin, yet they regard sin in heart; This is no sound repentance; and so for obedience, many perform a constrained obedience, as the devils & wicked Church-Papists, and the like, and so no sound obedience, and thus, though grace be imperfect, and full of many infirmities, (as no grace can be perfect in this life) yet if there be in us a willing mind, it is accepted according to that a man hath. 2. Cor. 8. 12. Thus with the Corinthians, We must believe, repent, and obey, and not only begin to do, but to be forward, and to have a readiness, as to will, so to perform. 2. Corinth. 8. verses 10. 11.  
Fiftly, All the former graces, that they may be sound, must be accompanied with a good conscience; without this, all our Faith, Repentance, and Obedience are but counterfeit: Thus we must endeavour always to have a conscience void of offence toward God and men. Acts 24. 16. that we may truly say with Paul, I have lived in all good conscience before God until this day. Acts 23. 1. Thus Saint Peter saith, We must have a good conscience. 1. Pet. 3. 16. This good conscience is such as hath no manner of purpose to live in any one sin whatsoever, but is resolved to please GOD in all the ways of his Commandments, and that continually; and it doth excuse, not accuse: On the contrary the bad conscience, is, when a man resolveth to cherish, or purposeth to live in any one sin whatsoever. Thus Paul counselleth, to keep faith and a good conscience, from which good conscience some have erred, and as concerning faith, (for it was but a temporary and counterfeit faith) have made shipwreck. 1. Tim. 1. 19 We must hold the mystery of the faith in a pure conscience. 1. Tim. 3. 9  
Thus the end of the Commandment is love, out of a pure heart and a good conscience, and faith unfeigned, etc. 1. Tim. 1. 5. 6. in which place it is plain, that a pure heart, a good conscience, and a sound faith are three inseparable companions, neither is it possible, one to be without the other: so for Repentance, and Obedience, yea, the whole service of God must be with a good conscience, as Paul saith; My God whom I serve from my forefathers with pure conscience. 2. Timoth. 1. 3. We must have a good conscience in all things. Hebr. 13. 18. that we may say in all these, how I believe, repent, and obey, my conscience bears me witness. Rom. 9 1.  
Lastly, All must be sound in Continuance. It is no sound grace, to believe for a time, and in time of temptation to fall away; It is not to seem to repent, to hang down the head like a bulrush for a day, and to look heavily, and to do some good things by fits, and afterward to return to the former vomit of our sins; but we must be faithful unto the death, Reu. 2. 10. by living continually to our life's end in Faith, Repentance, and new Obedience. We must be steadfast in the faith. 1. Pet. 5. 9 We must stand fast in the faith. 1. Cor. 16 13. We must continue in the faith grounded and settled, &c Coloss. 1. 23. So for Repentance, it must be daily renewed, increased, and continued; for this cause our Saviour Christ so often urgeth the duty of repentance upon the Churches in the Revelation, Chapt. 2. and 3. signifying the continuance and daily renewing of it, though they had repent before; and great reason it should be thus, because so long as we live, we sinne daily; For there is not a just man, that doth good, and sinneth not. Eccles. 7. 20. therefore we must repent daily: so for Obedience, we must with the Philippians, always obey, and still work out our salvation with fear and trembling. Philipp. 2. 12. passing the whole time of our sojourning here in fear. 1. Pet. 1. 17. and finishing our sanctification in the fear of God. 2. Cor. 7. 1. And herein let this be well observed, that where any grace is begun, if it be in truth, it is constant; if it fades away, it was never true; Therefore this was Paul's persuasion, Being confident of this very thing, that God who hath begun a good work in us, will perform or finish it, until the day of jesus Christ. Philipp. 1. 6. Thus have I shown plainly, wherein the soundness of these graces consist; and that I may use Paul's words, this is sound doctrine, Tit. 1. 9 both to exhort and convince the gainsayers; Thus have I spoken that which becomes sound doctrine. Tit. 2. 1. where we are exhorted, to be sound in faith, love, patience, etc. verse 2. yea, this is sound speech that cannot be condemned. verse. 8.  
Use 2 Is it so, that the doing of Gods will consists in the practice of Faith, Repentance, & obedience, and in the soundness of them? This then condemns all those, that live in the sins of unbelief, impenitency and disobedience, as rebels against God, and transgressors of his holy will; All such people must know their case is most fearful and damnable, for as all such as live in the former graces shall be saved, being doers of Gods will. Matth. 7. 21. So all such as live in these forenamed sins shall most certainly be damned; He that believeth not, shall be damned. Mark. 16. 16. All those shall be damned, that believe not the truth, but have pleasure in unrighteousness; as 2. Thess. 2. 12. The unbelieving shall have their part in the lake, which burneth with fire and brimstone, which is the second death. Reuel. 21. 8. and they cannot enter into the heavenly rest because of unbelief. Hebr. 3. 19 So for impenitency; Except ye repent ye shall all perish. Luk. 13. 3. 5. If the wicked turn not from his wickedness, nor from his wicked way, he shall die in his iniquity. Ezech. 3. 19 So for disobedience. The Apostle having reckoned up diverse sins, from which he dehorts, enforceth all his speech, by an argument drawn from the terrible judgement of God upon all such, saying, For these things sake, or because of these things, cometh the wrath of God upon the children of disobedience. Ephes. 5. 3, 4, 5, 6. Christ shall come in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ, who shall be punished with everlasting perdition, etc. 2. Thess. 1. 7 8, 9 All which should move us to hasten out of these sins, and not to flatter ourselves in them as the wicked do, and think all is well, when they are running the broad way to destruction; and indeed if we live in these sins, and yet cry peace and safety than shall sudden destruction come upon us, as travail upon a woman with child, and we shall not escape. 1. Thes. 5. 3.  
Use 3 If the will of God consist in the practice and soundness of the former graces; Then this showeth, that all civil honesty, and all outward shows are nothing in the matter of salvation; many think because they live a civil hone● life, do no man wrong, follow their calling, and the like that all is well, but we must know that these are but broken staffs to trust unto, they are good things in their kind, but not sufficient to salvation. These things, had Cain, and judas, and many an hypocrite in the world, who yet came short of salvation, because they wanted faith and repentance, joined with an holy life, by virtue whereof, a man goes beyond all hypocrites, in matters that concern salvation; Indeed, the civil honest life, before men, is commendable, but this without faith and repentance, will never commend us before God.  
Use 4 Seeing no grace is pleasing to God, but that which is sound, this must teach us above all things, to look to our hearts, that they be sound and right; for the heart is the seat of all grace, and a good man out of the good treasure of his heart, bringeth forth good things, and so on the contrary, Math. 12. 35. Solomon counselleth us to keep our hearts with all diligence, for out of it are the issues of life, Prou. 4. 23. Many good things may be done, good in themselves, but not good in the doer, because the heart is wanting, or is unsound; Mark what the Psalmist saith; showing how fare men may go, and yet be hypocrites, When God flew them, they then sought him; and they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer; Lo here, how many excellent good things were in these? A man would have thought, nothing had been wanting; but mark what follows; Nevertheless they did but flatter him with their mouth, and they lied unto him with their tongues; Now see what was the cause of all this, that for all the former good things, they were liars and dissemblers? Because their heart was not right, and sound with God; neither were they fiedfast in his covenant, Psal. 78. 34. 35. 36. 37.  
Use 5 If the doing of Gods will, and the pleasing of him, consists in the former graces, this is an Item for common drunkards, whore-mongers, swearers, liars and the like, that live and trade in these sins, delighting & sporting themselves in them, (as Fools make but a s●ort of sin, Prou. 10. 23.) Let all such know, that howsoever they persuade themselves, in their own conceit I say they have no faith, nor any saving-grace, whereby they can believe or hope to be saved; For if those that have had many good things, rare and excellent gifts, may live and dye in a persuasion in their own conceit to be saved, and yet be damned, Matth. 7 22. 23. how much more these customary sinners, that live and dye in these sins, whose lives are nothing but a continual disobeying of Gods will, and his word? What shall be the end of them that obey not the Gospel of God? 1 Pet. 4. 17. Where shall these  and sinners appear? Verse 18. They have neither faith nor hope, nor any other saving-grace, whereby to do Gods will. For he that believeth, abideth not in such darkness of sin, john 12. 46 He that hopeth to be saved, purgeth himself from these sins, as God is pure, 1 john 3. 3. Their end therefore is damnation, etc. Philip. 3. 19 Read 2 Pet. 2. 2. 3. Heb. 6. 8.  
Use 6 Lastly, if the doing of Gods will, be the pleasing of God, and consisteth in the former graces of faith and repentance, This than shows plainly, that all shall not be saved; for all have not the grace of saith and repentance; neither can have; They are the gifts of God, which he bestoweth upon whom he listeth. For he hath mercy on whom he will have mercy, and whom he will, he hardeneth, Rom 9 18. Therefore saith the Apostle, All men have not faith, 2 Thes. 3. 2. meaning, the wicked, of whom he there makes mention. Again, it is impossible that the wicked falling away, should be renewed again to repentance, Heb. 6. 6. Esau found no place of repentance, though he sought it carefully with tears, Heb. 12. 17. Many after their haranesse, and heart that cannot repent, treasure up unto themselves, wrath against the day of wrath, Rom. 2. 5. In all which it is more than manifest, that all have not grace to do Gods will; & so all cannot be saved; All which should move our hearts with fear and trembling, and rouse us up out of the dea● sleep of sin, and never t● be at quiet, till we have gotten some good measure o● faith and repentance, whereby we may please God; according to the Apostles counsel, Let us have grace, whereby we may serve God acceptably, with reverence and godly fear; For our God is a consuming fire, Heb. 12. 28. 29. proving, if God at any time will give us repentance, to the acknowledging of the truth, etc. 2 Tim. 2. 25. 26. and as the Text here hath it, proving what is pleasing to the Lord. And thus much be said of the object itself, what we must prove or approve, viz. what is pleasing or acceptable to the Lord.  
Now for the better performance of this threefold duty enjoined in the Text, observe two things, 1. The Lets to be removed: 2. The Means and Helps to be used. The Lets, which do hinder us from proving, what is pleasing to the Lord, are these:  
First, a living and continuing in our natural estate, unregenerate, and unconuerted; for there is such an impotency in us by nature, that we neither do, neither can prove, know, or discern, what is pleasing or displeasing to the Lord; nay, tell a natural man of this duty, and he accounts it but foolishness, and foppery, too much niceness, and preciseness, and so makes but a mock of it. The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, for they are spiritually discerned, 1 Cor. 2. 14.  
Secondly, Ignorance is a main Let to this duty; Thus, through ignorance, the Gentiles had their understanding darkened, and were strangers from the life of God, and committed sin with all greediness, whereby they wholly displeased the Lord, Ephes. 4. 18. 19 Ignorance, I mean, both mere and simple, careless, wilful and affected, both of God, his word, and will revealed.  
Thirdly, a main Let to this duty, is, Hardness of heart; this is a cause of the former; Thus, the Gentiles had their understanding darkened through their ignorance because of the blindness, or hardness of their heart, Ephes. 4. 18. Thus the more means God used, for the good of Pharaoh, (had he had the grace to have made use of them) the more he hardened his heart, as we read at large, Exod, God gave jesabel a space to repent, but she repent not, Revel. 2. 21. it was her hardness of heart that hindered her; so, Rom. 2. 5. and ler. 19 15. They hardened their necks, that they might not hear his words.  
Fourthly; Unregenerate wills; when as God in his word so often commandeth us this threefold duty, useth all the means that may be, especially, the Preaching of his Word, that God may justly say, What could I have done more for my Vineyard? and yet we will not; This is another main let: It was the sin of jerusalem, as our Saviour Christ saith, O jerusalem, jerusalem, which killest the Prephets, and stonest them which are sent unto thee, how often would I have gathered you together as a Hen gathereth her Chickens under her wings, and ye would not? Math. 23. 37. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls; but they said, we will not walk therein; Also I set watch men over you saying, Harken to the sound of the trumpet, but they said, we will not hearken, jer. 6. 16. 17.  
Fiftly, Carnal Wisdom, or to be carnally minded; for such do mind only the things of the flesh; and to be carnally minded, is death; because the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be; so than they that are in the flesh, cannot please God, Rom, 8. 5. 6. 7. 8.  
Sixtly, Unbelief; either not to believe the truth of God's word at all, or else, though we believe it to be true in general, yet we cannot apply it to ourselves in particular. It is not possible for such a man to profit by the word, or to please God. For unto us was the Gospel Preached, as well as unto 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 whatsoever is not of faith, is sin, Rom. 14. 23.  
Seaventhly, Unsanctified Affections, as pride, hatred, malice, and the like; all which do hinder the word and the work of God's spirit in the heart, that they cannot possibly prove or approve what is pleasing to the Lord; Thus, through pride, or hatred, or both, Korah and his comp●ny, gathered themselves together against Moses and Aaron, and said unto them, Ye take too much upon you, Numb. 16. 1. 2. 3. And the like we have in these days, who so saucily speak against God's Ministers, who go about to teach them what is acceptable to the Lord, they think presently, we take too much upon us; against such, I may say, as Christ said, they are but dogs and swine, and if we cast pearls before them, or give holy things unto them, they will trample them under their feet, and turning again all to rend us, Math. 7. 6. Thus, when the good Prophet Micaiah, prophesied concerning Ahab, according to the word of the Lord, Ahab, (because he hated him, 1 King. 22. 8.) commanded Micaiah to be 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 hindered them from proving what is wellpleasing to God according as Solomon saith, Only by pride cometh contention, Prou. 13. 10. Therefore, if we would profit by the word, to learn from thence what is acceptable to God, we must cast away, and lay aside all malice, and all guile and hypocrisies, and envies, and evil speakings, and so, as new borne babes, desire the sincere milk of the word, that we may grow thereby, 1 Pet. 2. 1. 2. and as S. james saith; We must lay apart all filthiness and superfluity of maliciousness, and receive with meekness the engrafted word, jam. 1. 21. For where such corrupt affections, as these, and the like, as envy and strife are, there is confusion, and every evil work; This is not wisdom from above, but earthly, sensual, and devilish, jam. 3. 15. 16.  
Eightly, Presumption, when we too much presume of the mercy of God; This hindereth a number from proving what is pleasing to God; for either it makes men careless in performing what God commandeth, or secure in avoiding what he forbiddeth; it makes men negligent in good duties, cold in religion; and hereby they either take occasion to sin more freely, or to defer and post off their repentance to the last, or else to live and die in their sins without faith and repentance, (without which, there is no pleasing of God;) and last, it makes men cast off all care of doing good, and to contemn the means of their salvation; and all, because they presume too fare, that God is merciful.  
In a word, these are great Lets, to the proving what is pleasing to God; first, Custom in sin, jer. 13. 23. The customary sinner cannot possibly (in regard of humane power,) do any good; secondly, Pride and Ambition, Psal. 10. 4. The wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts; thirdly, Love of this world, with the pleasures, profits, and vain delights thereof, 2 Tim. 3. 4. Wicked men are lovers of pleasures, more than lovers of God; Thus, 2 Tim. 4. 10. Demas forsook Paul and fell away, having loved this present world: Saint james saith, Chap. 4. 4. The friendship of the world is enmity with God; whosoever therefore will be a friend of the world, is the enemy of God. And Saint john telleth us plainly, 1 joh. 2. 15. If any man love the world, the love of the Father is not in him: fourthly, Bad Company; this we ought to shun, as the poison and bane of our souls, if ever we would please God, and be accepted of him, Saint Bet. 2 Epist. at large describes the wicked, and amongst the rest, saith: They cannot cease from sin, beguiling unstable souls, Verse 14. and allure others through the lusts of the flesh, Verse 18. Beware, lest ye being led away with the error of the wicked, fall from your own steadfastness, 2 Pet. 3. 17. Wherefore, saith the Lord, 2 Cor. 6. 17. 18. Come out from among them, and be ye separate, and touch not the unclean thing, and I will receive you; and will be a Father unto you, and ye shall be my Sons & Daughters, saith the Lord Almighty. Lo here, how we may be received into God's favour, and be accepted of him, as his own children, viz. by forsaking the company of wicked, unbelieved, Infidels, unrighteous, idolaters, drunkards, whoremongers, and the like, of whom mention is made, Verse 14. etc. Therefore Paul having described the wicked, by sundry Titles, at large, 2 Tim. 3. giveth us this Exhortation, From such, turn away, Verse 5. To these we may add, 1. Self-love, 2. Worldly Cares. 3. Hypocrisy. 4. Intemperancie. 5. Delight in any one sin. 6. Carnal security. 7. Dominion of Sinne. 8. Contempt of Word & Sacraments. 9 Neglect of holy duties, and the like; By all which it is manifest in holy Scripture, that who so liveth in these, or any of them, cannot possibly prove or approve what is acceptable or well pleasing to the Lord. Thus much of the Lets. Now of the Means and Helps which may further us in the performance of this duty.  
The Means and Helps are these;  
either 


Outward.  
Inward.     
First; The Outward Means is the Word of God, either read, or heard preached. Herein we may see, whatsoever good duty is commanded, & whatsoever sin is forbidden; what we should do to please God, & what we should not do to displease him. Here are duties public or private; both concerning God, ourselves, or others. Here are sins forbidden, both against God, and man, either ourselves or others; Sins of impiety against the first Table; of uncharitableness against the second. Sin's reigning, sins less reigning. Sins of omission, of commission. Sin's inward or outward. Sins in thought, word, or deed. Sin's open, and secret, etc. Therefore, saith our Saviour Christ; Search ye the Scriptures, for they are they which testify of me. john 5. 39 Wherein when ye read, ye may understand. Ephes. 3. 4. To the Law, and to the testimony. Esa. 8. 20. Let the Word of God dwell in you plenteously in all wisdom, teaching and admonishing yourselves. Coloss. 3. 16. Therefore I say to all, as the Prophet Esay; Seek ye out the book of the Lord, and read. Esay 24. 16.  
Secondly; Another Means is fervent, and effectual prayer; this is very necessary and must concur with the former, both before, and after reading, or hearing; for God gives the blessing upon the Word, which blessing is obtained by prayer: This David knew well, which made him pray so often, Lord teach me thy way, Teach me thy statutes; Give me understanding; Make me to understand the way of thy precepts. Teach me good judgement and knowledge? and the like, as we read often in the Psalm 25. and Psalm 86. and often Psalm. 119. and many other; We must know, that we may be enabled to see, and do what is pleasing to God, and that we may have more and more understanding in the ways of godliness; and therefore we must pray with David, in the sense of our own weakness, Open mine eyes, O Lord, that I may see the wonderful things of thy Law. Psalm. 119. 18. If David, so worthy a King, so great a Prophet, so wise, so learned, had need to pray thus, much more than have we cause, who come fare short of him. Let us therefore confess our own weakness, and be resolved of the truth of Paul's words, that we know nothing as we ought to know. 1. Corinth. 8. 2. and pray we with David hearty, Teach me, O Lord, to do the thing that pleaseth thee, to do thy will. Psal. 143. 10.  
Thirdly; Obedience to God's will; This is a Means to know and discern of what is pleasing to God; for by this obedience we shall be able to try the Spirits, and judge of rightly, whether it be from God or man, which is taught us, and so being Gods, to receive it, and practise it. and so to do Gods will. If any man will do Gods will, he shall know of the doctrine, whether it be of God, etc. john 7. 17.  
Fourthly; The worthy receiving of the Sacraments, especially the Lords Supper, is a great Means to please God, viz. when it is done with due preparation aforehand, and with all deserved praise and thanksgiving to God, for the wonderful work of our Redemption; when it is done with understanding, and knowledge of the mystery of Christ his Passion; when it is done in faith in Christ, repentance for sin, and in love to God, and charity towards men; Thus we do perform an acceptable service, are confirmed in grace, and do offer to God a sacrifice of righteousness, with which GOD is always well pleased, as David saith. The Lord is pleased with the sacrifices of righteousness. Psalm. 51. Who so offereth God praise, glorifieth him. Psam. 50. 23. I will praise the Name of God, and magnify him with thanksgiving; this also shall please the Lord. Psalm. 69. 30, 31.  
last; The Inward Means is the holy Spirit of God; which doth second, and make powerful the word in our hearts, it helpeth our weakness, it enlighteneth our understanding, it sanctifieth our affections it regenerateth our wills, it reneweth our minds, it instructeth and teacheth us the ways of God, and guideth the whole man according to the will of God, whereas we of ourselves, are not able to think a good thought as of ourselves. 2. Cornthi. 3. 5. Thus, the Spirit helpeth our infirmity. Rom. 8. 26. The holy Ghost shall teach us all things. john 14. 26. He is the Spirit of truth, and testifieth of Christ. john 15. 26. This Spirit will guide us into all truth. john 16. 13. Thus by the help and direction of God, Spirit, we cannot but please God: And whereas we cannot search into the deep things of God, we cannot of ourselves know them or perceive them; yet the Spirit searcheth all things, yea, the deep 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 thu● much of the Means; and of the second point in the Text, viz. the Object, what God would have us prove, 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 ye might be filled with the knowledge of God's will, in all wisdom, and spiritual understanding, that ye may walk worthy of the Lord unto all pleasing. Coloss. 1. 9, 10.  
Here ends the second Sermon.   

THE THIRD SERMON upon this FIRST STEP.  Proving what is wellpleasing to the Lord, Ephes. 5. 10. 
Having spoken hitherto of the second point, viz. the Object, I proceed to the handling of two other points, by me propounded, fitly and necessarily offering themselves to our consideration; which are necessarily included in the Text, being a continued speech, and having relation to, and dependence on the 8. verse. The first, which is the third in order, concerns the persons, to whom this duty 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 Walk, proving what is acceptable to the Lord.  
Concerning the persons; Though it be a duty which all without exception ought to practise, and all should do it, yet Saint Paul applies his speech only to the faithful of Ephesus; Such as were blessed with all spiritual blessings in Christ, who were predestinate, elected, adopted, & accepted in Christ, etc. Cham 1. at large: Such as were dead in sins & trespasses but now are quickened in Christ; Such as were fare off, but now are made near 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 household of God, etc. Chapt. 2. and so through every Chapter speaking of the faithful, and believers, and particularly in this Chapter, Ye were once darkness, but now are light in the Lord, walk as children of the light. verse 8. proving, etc. The persons then, are the regenerate, and such as are converted; these must walk, proving what is pleasing unto God. And, First, greatest reason of all men have these to seek to please God; considering what great things GOD hath done for them; how he hath chosen them, adopted them, justified, sanctified, and redeemed them; how he hath pulled them out of their natural estate, to become spiritual; how he called them out of darkness into his marvelous light. All these, and the like, well considered, are so many motives, to make them walk worthy of the Lord, unto all pleasing. Thus the riches of God's goodness leadeth them to repentance. Roman. 2. 4. if not, they show themselves most unthankful to God or his great goodness, Walk therefore, proving, etc.  
Secondly; The Unregenerate, and impenitent cannot possibly please God in any one thing; For their inward parts are very wickedness; but God hath no pleasure in wickedness. Psal. 5. 4, 9 Their heart is not right with God, therefore they do but flatter, and lie, in all their best actions. Psal. 78. 34, 35, 36, 37. Again, 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, having no hope. Ephes. 2. 12. Now none can please God, unless he be in Christ; The Regenerate only are in Christ, as Paul saith. Romans 8. 1, and 2. Corinth. 5. 17. Therefore they only can please God. For that which is spoken of Christ himself, This is my beloved Son, in whom I am well pleased. Matth. 3. 17. is truly verified in all the members of Christ, being regenerate, that, though of themselves, and in themselves, they can do nothing acceptable to God; yet God beholding them in and through Christ, cannot but be well pleasing with them; joining the use of all good Means on their part; Walk ye therefore, proving, etc.  
Thirdly; It is not only right and meet, but also very necessary, that such as are regenerate, and borne anew, should lead their lives answerable, and walk in newness of life. It is meet, because GOD maketh us good, wise, holy, sanctified, to this end, that we should bring forth answerable fruits; We are created in Christ jesus unto good 〈…〉 Ephes. 2. 10. And ●ee are redeemed to this end, to serve God in righteousness and helinesse. Luke 1 74, 75. It is also necessary, because it cannot otherwise be, but that every one shall do such things as are suitable to his new estate and condition. Vnumquodque operatur secundum suam formam: Every thing worketh according to his own form; as fire heateth; The Sun shineth, enlighteneth, quickeneth, because it hath received such power of God; and so in all other things natural; so it is as impossible for a man truly regenerate, and made light in the Lord, not to show his light in words, manners, and whole life, as it is impossible for the Sun not to shine. Ye therefore who are light in the Lord, walk as children of the light, proving what is acceptable to the Lord.  
Fourthly; Here is an Argument drawn from a comparison of their diverse estates, wherein they were, and now are, to move them to this duty; as if the Apostle had said, Your very calling from the estate of darkness, wherein you were before conversion, unto the state of light after conversion, requires this at your hands, that your lives should be congruent, and agreeable to your present condition wherein ye now are; When ye were darkness, ye lived in darkness, and walked in darkness, not knowing what ye did, because darkness had blinded your eyes. 1. john 2. 11. And ye could not otherwise choose; but now the case is altered, ye are light in the Lord: The night is past, the day is at hand, you must therefore cast off the works of darkness, and put on the armour of light, and walk honestly as in the day, etc. Rom. 13. 12 13. Walk therefore as children of the light, proving, etc.  
From hence, that the Apostle directs his speech unto the faithful, regenerate, and already converted, exciting and stirring them up to this spiritual walking, both in proving what is pleasing to God, and in shunning the unfruitful works of darkness, I observe these Doctrines.  
Doct. 1 First, I gather from hence, That no man out of th'estate of regeneration and conversion, can possibly so lead his life, as acceptable or wel-pleasing to God; This Paul showeth plainly, in urging this duty upon such as are converted 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 discern, or judge of by experience, what is pleasing or displeasing to the Lord. This is confirmed by other places of Scripture. The wicked please not God, and are contrary unto all men. 1. Thess. 2. 15. They that are in the flesh, cannot please God. Rom. 8. 8. The natural man cannot perceive the things of God. 1. Cor. 2. 14. And the reason is, because their understanding is darkened through their ignorance. Ephes. 4. 18. Darkness hath blinded the eyes of their minds. 2. john 2. 11. They live in impenitency, and unbelief, whereby they are so fare from pooving what is pleasing to God, as on the contrary, they treasure up unto themselves wrath against the day of wrath. Rom. 2. 5.  
Again, he, on the other side that is truly converted, and regenerate by the Spirit of God unto newness of life, is the only man that can, and doth please God. For first, he is in Christ, in whom God is well pleased with him. Secondly, it is sin only which displeaseth God, but he that is borne of God, sinneth not, doth not commit sin (that is, he liveth not in sin as the wicked, he delighteth not in sin, sinneth not against conscience, and knowledge, of set purpose, wittingly, and wilfully giving himself over as servant to sin, with full consent, and swinge of will) for his seed remaineth in him, neither can he (so) sin, because he is borne of God. 1. john 3. 9 We know that whosoever is borne of God sinneth not; but he that is begotten of God, keepeth himself, and that evil one (that is, the devil) toucheth him not. 1. john 5. 18. Thirdly; The regenerate man is of God, and the child of God, for he that doth righteousness is borne of God. 1. john 2. 29. and he that loveth is borne of God. 1. joh. 4. 7. whereas, the unregenerate doth not righteousness, neither loveth his brother, and so is not of God but a child of the devil. 1. john 3. 10. last; The regenerate hath the Spirit of God in him, dwelling in him, and ruling him, and so being led by the Spirit, he is the Son of God, Rom 8. 14. But, the wicked have not the spirit, jude, Epist. Verse 19 and so having not the spirit, are none of Gods, Rom. 8. 9 All which confirm this doctrine, that first a man must be regenerate and converted, and enlightened by God's spirit, be light in the Lord, and a child of light, before he can see what Gods will is, or prove what is acceptable or pleasing to the Lord.  
Use. This teacheth us above all things in the world, to labour for the grace of regeneration, and never to be at quiet, till we find by good experience, that we have 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, we can do no good work, acceptable or pleasing to God. An evil tree cannot bring forth good fruit, Math. 7. 18. Therefore Paul saith, We are created in Christ jesus unto good works, Ephes. 2. 10. where the Apostle showeth, that good works are done only of them which are justified, regenerated, and made new creatures in Christ: The person must first be good, before the work can be so; The person justifieth the work, not the work the person; and God respects not the work, so much as the worker, whose person is justified, and accepted as righteous in Christ. Secondly, Regeneration is needful for the life to come; For flesh and blood cannot inherit the Kingdom of God, 1 Cor. 15. 50. Except a man be borne of water, and of the spirit, he cannot enter into the Kingdom of God, john 3. 5. Consider this seriously.  
And because it is so necessary, that every one may rightly conceive of it, and approve it in himself, observe it briefly in these particulars; First, whosoever thou art, approve unto thyself, thy Election; as Saint Peter saith, Make your calling and election sure, 2 Pet. 1. 10. For only the Elect are regenerate; because, 1. they only are called out of the world unto Christ, effectually, and they only justified; now justification is never separated from regeneration. 2. only the Elect are believers, Acts 13. 48. As many as were ordained to eternal life, believed, Wherefore Saint Paul calls it the faith of the Elect, Tit. 1. 1. But only believers are regenerate, Ergo. only the Elect, 3. Only the Elect are blessed in Christ with all spiritual blessings, Ephes. 31. 3. Regeneration is one of the main spiritual blessings, Ergo. 4. Regeneration is necessary only for such as enter into the Kingdom of heaven; But the Elect only enter into the kingdom of heaven, Ergo. From all which may be concluded, that those that can find and feel themselves regenerate, have in themselves a certainty of their Election, and an infallible testimony of their own salvation.  
Secondly, consider rightly, what must be regenerate, and renewed; some hold only the inferiors part, the body, but this is contrary to that, Be renewed in the spirit of your mind, Ephes. 4. 23. some from that saying, hold the contrary, only the mind is to be renewed in this life, and the body at the resurrection; confirming their opinion from the words of GOD, and David, I will take away the stony heart, and give you an heart of flesh, Ezech. 36. Create in me a clean heart, Psal. 51. where say they, mention is made only of the heart; I answer; Regeneration, or Renovation, is begun in the mind, and the mind in the first place, and principally is regenerate; but to deny the body to be partaker of this present renovation in this life, is to go expressly against holy Scripture, and is condemned by the experience, in holy men, and such as are regenerate. Our saviour Christ saith, speaking of the whole man, Except a man be borne again, john 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 unregenerate or unsanctified. 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; ●●●●es are sanctified, 1 Thes. 4. Ergo Fiftly, Paul prayeth to God to sanctify them wholly throughout, in soul, 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 mind, from whence the efficacy of the spirit is derived into the body: for as out of an evil heart, proceed many pravities and evil things, which defile the body, Math. 15. So out of a good heart, proceed good works of the spirit, for the good of the body, to keep it pure, undefiled, unpoluted, honest, chaste, temperate, etc. All which should teach us, to have a care, as well of the body, as the soul, that both be regenerate and sanctified; For Christ hath bought both body and soul, therefore we must glorify him in both because they are both his, & Co●. 6. 19 20. And hence I conclude, that in vain do they boast of the Renovation or Regeneration of the heart and mind, whose bodies do abound with most abominable wickednesses, as drunkenness, surfeiting, adultery, fornication, uncleanness, filthy lusts, swearing, cursing, lying, slandering, backbiting, murder, theft, and the like. Mark this well.  
Thirdly, consider the Author of this grace; that is, God the Father, Son, 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 works of the Trinity from without, or external works, 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 us that it is a divine, no humane work; from heaven, not from earth; As the Creation is from the Father, by the Son, 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, john 3. 5. Therefore Paul calls it the new man which is created after God, Ephes. 4. Yet so, as God requires means on our part, for the continuing and consummating of the same; Therefore Paul bids us, be renewed in the spirit of your mind. From all which, I gather three Conclusions: 1. That the Son, and holy Ghost regenerating, are true and very God, against Ariaus. 2. That all our salvation is freely of God, and his work, not in our power or strength, against Pelagians. 3. that we must earnestly beg it of God; Psal, 51. 10.  
Fourthly, consider wherein Regeneration consisteth, the pattern 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 twofold; first, the putting off the old man of sin; and the putting on of the righteousness of Christ; this is begun in this life, and perfected after death; of this Saint Paul speaketh, Ephes. 4. 22. 23. 24. That ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on that new man, etc. Secondly the putting off the old man of mortality and the assuming or putting on immortality, and that glorinous resurrection to life eternal. This we are with patience to hope and wait for; of which Saint Paul speaketh at large, in 1 Cor. 15. The body is sown corruptible, etc. And as we have borne the image of the earthy, so shall we bear the image of the heavenly. But in the Doctrine of Regeneration, the former is properly meant. 2 The pattern of this grace, that is, Christ his righteousness and holiness; this is the very idea of our spiritual and celestial nativity; in him it was most absolute and perfect; but in us, in this life most imperfect; Thus, as Christ died, and rose again for us, so we should die unto sin, and rise again to newness of life, Rom. 6. Every regenerate man will purge himself even as Christ is pure, 1 john 3. 3. as, in quality and conformity, but not as, in equality. There is a corruption of nature, the one which is sin the other is the punishment of sin; The punishment of sin, Christ had, as infirmity of the flesh, imbecility of nature, and death; this he 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; We must always have our eyes bend upon Christ, and labour to faction, here in this world, life is either lost, or kept, or saved; If then there be no place of repentance after this life, than none for regeneration; for what is repentance, but the change and renovation of the mind? To this purpose saith Christ, Work while it is day, the night cometh, when no man can work, john 12. 35. and 9 4. Unless a man be regenerate (namely in this life) of water and the holy Ghost, he cannot enter into the Kingdom of heaven. All which must teach us, first, to look about us while we have time; for, that counsel, to put off the old man, and put on the new, is not given to the dead, but living; this life is the only time for this doctrine, not after death; secondly, it condemns the Papistical fable of Purgatory fire, wherein they say, the souls of the dead, shall be purged in another world, whereas the blood of Christ is the only purgation for sin, 1. john 1. 7. and Christ in this life doth sanctify and cleanse his Church, etc. Ephes. 5. 25, 26.  
Sixtly; Consider the Means, 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 clean through the Word. john 15. 3. So for the Sacraments, especially Baptism. Christ doth sanctify, and cleanse his Church with the washing of water, by the Word. Ephes. 5. 26. not outward Baptism, but inward saveth, yet outward must be used, as a Sacrament, and sign of the inward. Baptism saveth us, (not the putting away of the filthiness of the flesh, but the answer of a good conscience toward God.) 1. Pet. 3. 21. Thus it is called the Laver of Regeneration: According to his mercy God saved us by the washing of regeneration. Titus 3. 5. The Ministers of the Word also are Means, as Paul saith; I have begotten you in Christ. 1. Corint. 4. 15. that is, Ministerially; The Inward Means are two. 1. The Spirit on God's part. 2. Faith on our part. The nearest cause of Regeneration, is the power and efficacy of the Spirit, diffused into our hearts. He saved us, by the washing of regeneration, and renewing of the holy Ghost. Tit. 3. 5. So we read of Faith; God purifieth our hearts by Faith. Act. 15. 9  
Seventhly; Consider the end of Regeneration: The end is either Principal, or Subordinate. The chief end is, that such as are regenerate may reign with Christ in heaven, without which none shall; For the fearful, unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have 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 City, any thing that defileth, neither whatsoever worketh abomination, or maketh a lie. vers. 27. For without the holy City are dogs, sorcerers, whoremongers, and whosoever loveth and maketh a lie. Reuel. 22. 15. Flesh and blood (that is, being unclean, and unregenerate) cannot inherit the kingdom of God 1. Corinth. 15. 50. That which is borne of the flesh, is flesh; except a man be borne again, he cannot enter into the kingdom of GOD. joh. 3. 5, 6. Thus in regard of our admission into God's kingdom, this grace is most necessary; for none but justified, sanctified and purged from sin, and made new creatures shall enter thither; Therefore Saint Paul saith; We are saved by the washing of regeneration, etc. that being justified by his grace, we should be made heirs according to the hope of eternal life. Titus 3. 5, 6, 7. The other end is, that being made new creatures in Christ, we should lead a new life, and bring forth the fruits of the Spirit, to labour to know God truly, to believe in him, to trust in him, to love him, to serve him, to keep his Commandments, to do all things to his glory, and the edification of the Church, and our own good, that so at length we may be brought by the way of good works into the kingdom of heaven. That being delivered out of the han●s of our enemies, (viz. the world, flesh, sin, and the devil,) we might serve God in righteousness and holiness all the days of our life. Luke 1. This end Paul noteth; We are regenerate in Christ jesus unto good works, which God hath ordained that we should walk in them. Ephes. 2. 10. From all that hath been said concerning this grace of regeneration; we may observe a threefold Argument to enforce us to labour for it. 1. The excellency of it, because it makes us like unto Christ, and the image of God by it is restored in us. 2. The profit of it; for by this we may approve ourselves to be the children of God, that our sins are forgiven us, and that certain is our salvation. 3. The necessity of it; for without this grace, we cannot be saved, as hath been proved at large; and all which reasons considered, have forced me to be more large then usually I am; neither could I content myself to speak a little, it being one main grace, belonging to salvation.  
Doct. 2 Whereas the Apostle directs his speech to such as were already enlightened, and converted, willing them to walk, proving what is God's will: Hence I gather, that every godly man's life, must be a growing and increasing in grace and godliness, daily renewing their repentance for sins past, and resolving against sin for time to come. Their faith must increase, their repentance must be renewed, their knowledge must abound, their hope more established, their love more enlarged, and all holy duties more and more practised, and so the will of God more and more sought out, discerned, known and approved. The life of a Christian must not be idle; For Christ hath redeemed us a peculiar people to himself, zealous of good works. Titus 2. 14. that is, that we should be more and more studious of good works; Though we are regenerate and borne again, we must not stand at a stay in Christianity, but as new borne babes, desire the sincere milk of the Word, to grow thereby. 1. Pet. 2. 2. We must grow in grace, and go forward in the knowledge of our Lord and Saviour jesus Christ. 2. Pet. 3. 18. To this purpose Saint Peter telleth us, That we are a chosen generation, a royal 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 have obtained mercy (and all to this end, not to live idly, or as we list) but to show forth the praises of God, who hath called us out of darkness, into his marucilous light. 1. Pet. 2. 9, 10. according to this end, as the Text hath it, that once being darkness, and now made light in the Lord, we should walk as children of the light, proving what is acceptable to the Lord.  
Use. This must teach us all to examine ourselves, whether we have increased in grace or not, which is the chiefest thing God looks after, and without which we cannot approve ourselves to be children of light; and if we find by examination, that we are no better now than last year, or many years agone, than we must earnestly bewail this sin, and pray with the Apostles, Lord increase our faith; and with the father of the possessed, Lord I believe, Lord help my unbelief. And great reason is there of this growth in grace, because none but such shall enter in to the kingdom of heaven; but contrariwise shall be adjudged to perpetual torments in hell, as is most plain in the parable of the talents, that he that gains nothing, is damned. Matth. 25. Therefore, whosoever will approve himself a true member of Christ, and of his Church, let him not be at quiet till he can find in himself that he is bettered in regard of his soul, and increased in godliness. For all the building fitly framed together in Christ, groweth unto an holy Temple in the Lord. Ephes. 2. 21.  
Whereas the Apostle willeth those which are light in Doctr. 3 the Lord, to walk, proving what is God's will: Hence I gather, that the life of a Christian must be answerable to his profession and new condition; as a man professes himself to be light in the Lord, so he must walk, that is, live, as the child of light. This is an especial note of a regenerate man, & the contrary, a mark of an hypocrite; who professeth he knoweth God, but by his works deny him. Tit. 1. 16. The Apostle having reckoned up many commendable virtues, and excellent graces in the Philippians, concludeth in this manner; Forasmuch as all these things are in you, and you profess the Gospel, what remaineth? Only let your conversation be as it becometh the Gospel of Christ. Philipp. 1. 27. as if he should have said, all is nothing worth, unless your conversation be correspondent, and suitable to your profession; So in the Text, whereas you are enlightened, you must not think to live as you list, but your conversation must show what you are, Walk therefore proving, etc. This must not be an outward civil life only, which may be in a Heathen, and wicked man, such as was the life of the Scribes and Pharises; but a religious life, that bringeth forth the fruits of godliness, and performeth the duties of piety and religion.  
Use. This maketh against all such as brag of their profession, knowledge, understanding, and the like; and yet their lives do abound with all manner of wickedness; Their understandings in some sort are enlightened, their judgements are informed, and yet their lives and conversations no whit reform, but swarming with all manner of vice, as drunkenness, whoredom, adultery, fornication, uncleanness, pride, covetousness, swearing, lying, theft, murder, cruelty, oppression, malice, hypocrisy, and the like; He that life's in these, or but in any one of these, hath small cause, or none at all, to boast of his profession; yea further, be it so that the world seethe not these in him, yet his life may be most wicked, by living in secret sins, which who so doth, cannot be said to lead his life according to his profession. Above all things therefore look we to our lives, both toward God and men, in public and secret: The grace in the heart, will appear in the actions of the life; and where a good life is not, the heart cannot be good; and again, in stead of walking and living in grace, such lewd livers walk in sin, because they live in sin. Coloss. 3. 7.  
last; From the persons here exhorted, we must be admonished, to take heed of a common sin of this age, namely decay of grace; whereas a growth should appear by our lives, we grow worse and worse, many were better, and had more knowledge, zeal, love, joy, devotion, and the like, many years ago, than now; which is a fearful case; The Lord had somewhat against the Church of Ephesus for this decay because she had lost her first love Reu. 2. 5. And surely, much hath God against a great number in these days, where iniquity abounds, and the love of many waxeth cold. Mat. 24. 12. We are lights, our light must shine before others. Matt. 5. 16. But it is a great sign of a great blemish in us, and that light is going out, when the graces of God decay in us: This is one main cause, why Paul stirreth up the Ephesians, already converted, to walk thus and thus, namely, to put them in mind to keep and preserve the former graces committed unto them, and not to suffer them to decay. In a word, this exhortation to walk as children of light, condemneth the customary walking in darkness, darkness I say, of ignorance, blindness, error, and of gross sins, going on still in wickedness, and not knowing what they do, because darkness hath blinded their eyes. 1. john 2. Having their understanding darkened, through their ignorance, because of blindness of their heart. Ephes. 4. 18. Therefore, as Paul saith, The night is fare spent, the day is at hand, let us therefore cast off the works of darkness, and let us put on the armour of light. Rom. 13. 12.  
Doct. 4 If this be a property of a child of light, one that is regenerated, to walk proving what is pleasing to God, then, To live in a course displeasing to God, is a manifest sign of an unregenerate man, and one that is yet in darkness. This Saint Paul confirmeth, setting it as a brand upon the wicked, They please not God, and are contrary unto all men. 1. Thess. 2. 15.  
Use. This teacheth, As to put a difference between the wicked and the godly, the children of darkness, and children of light; So to take heed and beware of all sin whatsoever, whereby we do displease God, and not to harbour any one sin in us; For it is sin which displeaseth God, as David saith, Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee; thou hatest all workers of iniquity. Psalm. 5. 4, 5. for such as displease God, shall have the displeasure of God, both in soul 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, walk, proving what is acceptable or wellpleasing to the Lord.  
The fourth and last point in this first Step, is the continuance of it; as the words have relation to the word Walk, in 8. Verse. Walk, proving what is acceptable to the Lord; By walking, as I have showed at large in the beginning, is meant, living; a speech borrowed from travellers, signifying to live, or to hold on a course of life, to lead our lives thus and thus, either in the general duties of Christianity; or in some particular calling. Thus, this word Walke, is taken either in good sense, or bad. In good sense; as 2 Cor. 5. 7. We walk by saith; is all one with Gal. 3. 11. The just shall live by faith. In a bad sense; as the Colossians are said to walk in sins, that is, to live in sin; In which ye also walked sometime, when ye lived in them, Colos. 3. 7. Many are the places, to prove this truth, Gal. 5. 16. Walk in the spirit, that is, Order your lives according to the direction & motion of God's spirit. So Gal. 5. 25. If we live in the spirit, let us walk in the spirit; where living and walking are joined together; showing, that the spirit is not an idle spirit in any, but it will manifest itself in a well-ordered conversation. Again, that which Paul calleth, Walking after the flesh, Rom. 8. 1. he calleth, living after the flesh, verse 13. This being more than plain, sundry Doctrines are hence to be gathered.  
Doctr. 1 First. That being converted, the whole course of our lives must be a study and endeavour to search, know, approve and practise the will of God, proving what is pleasing to the Lord; for so the word, Walk, includes the whole life of man, especially after conversion; agreeable to that of Zachary, We must serve God in righteousness, and holiness, before him, all the days of our lives, Luke 1. 74. 75. Thus did David; He turned not aside from any thing that God commanded him all the days of his life, etc. 1 King. 5. 15. This was the accustomed practice of good King Hezek●ah, that made him appeal to God with a clear conscience; saying, I have walked before thee O Lord in truth, and with a perfect heart; and I have 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 have lived 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 be understood of their upright endeavour, and purpose of heart so to live, and not of perfection of life.  
Use 1 Here then is a true Rule, whereby to try our Conversion; Art thou converted? then thou hast a full purpose of heart not to sin, but all thy study, endeavour, joy▪ and delight, will be, (in the whole man, in all thy thoughts, words, & works,) to do only that which may please God. Art thou converted? Art thou freed from sin, and become servant to God? Then thou hast thy fruit unto holiness, and the end everlasting life, Rom. 6. 22. But on the contrary; if thy life be wicked, and conversation disordered, boast not of thy conversion, yea, though thou livest but in one sin, and purpose so to do; thou mayst be dead in sin, but not dead to sin; For a converted sinner, dead to sin, cannot live any longer therein, Rom. 6. 2. He can neither endure sin in himself, nor others.  
Use 2 Must our whole life be such as may please God? This then condemns all such as life's viciously all their life time, spending all their time in sin, pleasure, and vanity, never regarding to please God, but wholly taking pleasure in unrighteousness, in stead of spending their time in the service and fear of God, they wholly misspend it to the worship and service of the Devil; Oh how can such men approve their conversion? yea rather, they give evident proof and testimony, of their own damnation, without speedy repentance; for the child of God truly converted, walketh; i. e. liveth so, as using all good means to please God; not in some part, but in the whole course of his life.  
Use 5 This condemns the practice of all such, as defer 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 cunning and subtlety of the Devil, persuade themselves that there is no such need to begin so soon to walk in God's ways, living by faith, in repentance and new obedience, but it is enough for them to enter into that path at the hour of death, and not in the course of their life; They think if they can say, Lord have mercy on me, at the last gasp, they shall go to heaven; whereas it hath been proved that a man may dye with those words in his mouth, and yet go to hell, if he have not in his life done God's will, Math. 7. 22. Let no man plead here the example of the Thief, who repent at last; it was extraordinary; and it was one, that none should despair; it was but one, that none should presume; and though it be true, repentance is never too late, yet late repentance is seldom true; God promiseth forgiveness to repenting sinners, but we find not in all the book of God, that he hath promised repentance to every sinner to repent when he list; we must not think to die the death of the righteous, unless we live the life of the righteous; God hath given us 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; again, we have no warrant, that God will give us grace at death.  
Use 4 This must teach us above all things, to look that our lives be suitable to the Gospel, and answerable to Gods will revealed therein; So shall we be sure they shall be wellpleasing to God. Only then let your conversation be as it becometh the Gospel of Christ, Philip. 1. 27. Let us in our whole life, bring forth fruits meet for repentance, Math. 3. i. e. works of mercy, charity, piety. Let us live 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 ourselves. In a word: Let us pass the whole time of our sojourning here, in fear, 1 Pet. 1. 17. Thus we shall approve our conversion, and walk so as pleasing God.  
Doct. 2 Hence I gather the Doctrine of constancy and pierce verance in knowing and doing the will of GOD, and what is pleasing to him; for so much the word Walk, imports,; and the exhortation of the Apostle to the converted Ephesians, is to no other end, but to teach them and us, that it is not sufficient to begin to know Gods will, and make some good proceed, but to labour to hold on their whole course of their lise, in doing Gods will, to hold out constant unto the end, and in the end, working out their own salvation with fear and trembling, Philip. 2. 12. This perseverance is the only thing which obtains the Crown; 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 appear by these places of holy Scripture. He that shall endure unto the end, shall be saved, Math. 24. 13. God will render to every man according to his works; eternal life to those that by patiented continuance in well-doing, seek for glory; etc. Rom. 2. 6. 7. Be thou faithful unto the death, and I will give thee a crown of life, Revel. 2. 10. and many such like places; showing, that life eternal, and salvation, belongs to none, but those that walk, that is, live in a constant course of well-doing, with perseverance and continuance in doing what is pleasing to God. On the contrary, it is written; Cursed is every one that continueth not in all things, written in the book of the law to do them, Gal. 3. 10. if a man could do the law, if he could do all things in the law, yet if he did not continue in so doing, by the sentence of the law, he is accursed. This the Apostle knew well, and therefore though these Ephesians were already converted, and attained to great knowledge of God, yet still he stirreth them up to constancy and perseverance, saying, Wake— proving what is pleasing to God.  
Use. Labour then above all things for this grace of perseverance; hast thou entered into the profession of religion, of Christ, and of his Gospel? hast thou made good beginnings, and shown thyself in some measure sound and sincere in obeying Gods will? Go on then, in the name of God, be constant; be steadfast, & unmovable, always ab●●●●ing in the work of the Lord, 1 Cor. 15. 58. As ye have ●●●aies obeyed, so make an end of your own salvation, Philip. 2. 12. Finish your sanctification in the fear 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 perseverance in obeying Gods will; therefore Saint Paul joins both together, saying, Walke-prooving what is pleasing to God. There is no way to please G●d, but by faith. Without 〈◊〉 〈◊〉 imp●ssible to please ●od. H●b. 11. 6. but it is not the beginnings of faith, but the soundness, appearing in pers●●●rance ●n the faith; If then thou wouldst know certainly, that God is reconciled unto thee; that Christ died for thee; that thy sins are forgiven thee; and that thou shalt appear blameless before God at the latter day; then labour for perseverance. Mark what Saint Paul saith most notably for this purpose. You that a ere sometimes alienated, and enemies in your minds, by wicked works, yet now Christ hath reconciled; in the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight, if ye continue in the faith grounded, and settled, and be not moved away from the hope of the Gospel, etc. Colos. 1. 21. 22. 23. Lo here, the main thing of all, that shall be crowned; is perseverance in the faith; Be therefore constant, be steadfast 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, ye fall from your own steadfastness. 2. Pet. 3. 17. Thus if ye continue unto the end, ye shall in the end, receive the end of your faith, even the salvation of your souls. 1. Pet. 1. 9  
Use 2 If this be a true property of a child of light, to persevere, this then condemneth all such as have made good beginnings of an holy profession, and given great hopes, & made great shows of godliness, and yet have revolted, and started aside, and returned to their former vomit, and wallowed in the mire of their former sins; neglecting, or altogether giving over that good course, in which sometime they seemed to be devout; They had wont to be very forward in hearing the word, but now little or no whit regarding it; They used to pray often with their families, but now all is forgotten, and laid aside; They had wont to be bountiful, and liberal to the poor, doing good to all, specially to the household of faith, but now their love is waxed cold, not a good work comes from them; It hath been meat and drink unto them, to do Gods will in some measure, but now they count it too much preciseness and niceness, to be occupied about the exercises of religion; The time was when with the Galathians, they would have plucked out their own eyes to do Paul good, but now, with the Church of Ephesus, they have lost their first love, both to God, his Ministers, his Word, and to their brethren; They hold with Paul, as Demas, for a time, and afterwards fall to embracing this present evil world. Thus they begin in the spirit, but end in the flesh, they give evident testimenie that they are children of darkness, whereas they should walk, that is, continue and persevere in proving what is pleasing to God.  
Use 3 Let this stir us up to be earnest suitors, by prayer, to Almighty God, for this excellent grace of perseverance; for, God knows, it is not in our power to stand on minute, without the assisting grace of God; it is God who giveth grace, by which grace we are made both willing and able, both to do, and to persevere in well-doing; Therefore Paul exhorting the Philippians to perseverance, Work out your own salvation, with fear and trembling. Phil. 2. 12. presently he addeth, verse 13. for it is God, which worketh in you both the will and deed. God only is both willing and able to make us persevere; without him we can dye nothing. john 15. 5. It is he that gins a good work in us, and will perform or finish the same until the day of jesus Christ. Philipp. 1. 6. Such is the constant immutability of God, who maketh an end of every good work which he beginneth; now GOD worketh not only an holy will and desire to persevere, but a real and constant persisting in grace to the end; and howsoever a man may not feel at all times this real continuance, yet GOD accepts the will and desire to persevere; pray therefore to God both for will and deed; as, Epaphras always laboured fervently in prayers, for the Colossians, that they might stand perfect, and complete in all the will of God. Coloss. 4. 12.  
Use. 4 Lastly; This puts us in mind of a former duty, which can never be urged enough, namely, not to stand at a stay in Christianity, or to go backward, but to go on, and make good progress; not to be weary in well-doing; not to know, understand, discourse of, commend, and like of what is pleasing to God, but to practise it, not to be talkers, but Walkers in such a course as may best please God: as the Text saith, Walk, proving what is pleasing to God: But of this I have spoken at large. Only, I will answer 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 choose but so walk? as the Sun cannot choose but shine, and the fire cannot but heat; it may seem these exhortations are needless and superfluous.  
Answ. 1 First, I answer with Saint Augustine, that these exhortations are not vain, but by these (by God's ordinance) the grace of God is promoted, and more and more stirred up in us, increased, and preserved; as by the preaching of the Gospel, faith is stirred up in the hearts of the Elect, and by the same preaching, this faith being thus excited, is promoted, enlarged, and increased.  
Answ. 2 Secondly; This Apostolical exhortation is not vain, because it is God who speaketh by his Apostle, and other Ministers, to teach men, that howsoever it be true, that such as are the children of light, cannot but so walk, yet he would have us to use the means; as to hear God speaking by his Ministers, and so to suffer the words of exhortation.  
Answ. 3 Thirdly, I answer; Though we are light in the Lord, yet not perfect light; we have only the first fruits of the Spirit, and much darkness remains in us, by reason whereof, we are many times stirred up to do the works of darkness; therefore for that darkness that remains in us, these exhortations are needful.  
Answ. 4 Fourthly; So long as we live in this world, we are mutable, in constant, and changeable; and therefore this exhortation is needful, that we may abide and continue in the light, not unfitly or superfluously then doth the Apostle exhort here, saying, Walk as children of the light, proving what is pleasing to the Lord.  
Quest. 2 Whether may we seek to please men? because the Text saith, We must prove what is pleasing to God? And Paul seems to be contrary unto himself. For, Galath. 1. 10. he saith, Do I seek to please men? for if I yet pleased men I should not be the servant of Christ; and yet he saith, 1. Cor. 10. 33. I please all men in all things.  
Answ. I answer. In the place alleged, Galat. 1. 10. he meaneth if he should make it the scope of his ministry, to frame his doctrine and speech so, as to please the affections and humours of men, more than to seek God's glory and please him, than he should not be Christ's servant; But yet, in that which is good, and for the good of men; we may and must please men. So Paul meaneth in the place alleged, 1. Corinth. 10. 33. I please all men, in all things, not seeking mine own profit, but the profit of many, that they may be saved; And as Paul saith excellently elsewhere, Rom. 15. 2. Let every one of us please his neighbour, for his good, to edisication.  
And thus much of the First Step.   

THE SECOND STEP, and fourth SERMON.  Text. And have no followship with the unfruitful works of darkness, but reprove them rather. Ephes. 5. 11. 
HItherto I have spoken of the First Step of the Christian man's Walk: Now in order out of these words, I observe the Second, and Third Steps. The first, in these words, And have no fellowship with the unfruitful works of darkness: The other in these, But reprove them rather. To speak of the first, we must not slightly pass over this word (And.) Which word shows the connexion of this Verse with the former; The Apostle having in the former words exhorted, to prove what is pleasing to God, in this Verse doth presently dehort us from having fellowship with sin; joining both together as inseparable; for, as he that will please God, must not live in sin; so, he that communicates with sin, and sinners, cannot please GOD. Therefore, (as if the Apostle should say) as I would have you spend your whole life in proving what is God's will, so I would have you abstain from sin, and not only your personal sins, but to have a special care, that you partake not with other men in their sins; nor be accessary unto them; for if ye do, you cannot in any case do that which is acceptable or wellpleasing to God.  
Hence by the way I observe 
Obser.  thus much; That, living in sin, and pleasing of God, cannot stand together; Sin is the only cause of displeasing of God; and we cannot serve two masters; we cannot serve God & Mammon; we cannot serve God and the World, God and the Flesh, God and the Devil, God and Sin: If we obey sin, taking our delight therein, making a sport of sin. making it ou● pleasure, we are servants or sin, and not of God, we do the will of the Devil, and not of GOD. Know ye not, (saith the Apostle) that to whom ye yield yourselves servants to obey, his servants ye are, to whom ye obey, whether of sin unto death, or of obedience unto righteousness? Rom. 6. 16. Notable for this purpose is that of the Apostle elsewhere. 2. Cor. 6. 14, 15, 16, 17. Be not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? or what concord hath Christ with Belial? or what part hath a believer with an infidel? and what agreement hath the Temple of God with idols? etc. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch no unclean thing, etc. according to our Text, Prcove what is pleasing to God, and have no fellowship with the unfruitful works of darkness: for it is impossible both should stand together. This Saint john affirmeth, saying, If we say, that we have fellowship with God and walk in darkness, we lie, and do not the truth. 1. john 1. 6. whence it is most plain, that such as have fellowship with the works of darkness, practising them, living in them, and running headlong into them, with out fear, or conscience, (for so much is meant by walking in darkness) such I say, cannot in any case have any fellowship with God, nor approve themselves the children of light; Saint Paul again to this purpose thus speaketh; I would not, that ye (speaking to the faithful of Corinth) should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils, ye cannot be partakers of the Lords Table, and the table of devils. 1. Cor. 10. 20, 21. So long as we are the servants of sin, we are free from righteousness; but being made free from sin, we become servants to God, etc. Rom. 6. 20, 22. All which confirmeth the truth of this doctrine; That living in sin, and pleasing of God, cannot stand together, no more than light and darkness can agree together.  
Use. This teacheth us to renounce all sin whatsoever; to cast off the works of darkness. Rom. 13. 12. to repent of all sin, to make conscience of every sin, to shun all the occasions of sin, to hate, abhor, detest, especially to leave and forsake every sin, and not to have the least society or communion with sin; nor to live in any one known sin; for we see here that any one work of darkness will hinder us from proving what is pleasing to God; We must resemble our heavenly Father in this point; we profess him to be our Father, and to have communion with him; yea, as Saint john saith, Truly our fellowship (speaking of the faithful) is with the Father, and with his Son jesus Christ. 1. john 1. 3. But God is light, and in him is no darkness at all. Ver. 5. Even so we, who are light in the Lord, and children of the light, should walk in the light, as he is in the light, that we may have fellowship with God and his children. Vers. 7. We must purge and purify ourselves, even as God is pure. (in quality, not equality.) 1. john 3. 3. that there may be no darkness in us at all, no one sin remaining in us in regard of dominion; It is the nature and property of light, to expel darkness; So should we which are made light in the Lord, labour to abandon all and every sin; and not to give willingly the least occasion of scandal, but to abstain from the very appearance of evil. 1. Thessal. 5. 22. He that loveth his brother, abideth in the light, and there is no occasion of stumbling in him. 1. joh. 2. 10. Thus if we will approve ourselves to be light in the Lord, we must walk as children of the light, and have no fellowship with the unfruitful works of darkness. Thus much of the Connexion of the words, from the word, And.]  
Have no fellowship with the unfruitful works of darkness.] These words having relation to the 8. Verse, contain in them the Second Step of the Christian man's walk; alluding to a second property of the Sun. As the Sun shineth upon all things, good and bad, even the most filthy things, neither can it be otherwise; yet is not infectedwith, nor partaker-of any impurity in those things; So, we who are children of light, cannot choose but live amongst wicked men in this world, (for if we look to have it otherwise, we must go out of this world. 1. Corinth. 5. 10.) yet we must not communicate with the wicked men's works, nor be infected with their sins; In some sort, in some case we may, yea, we shall, do what we can, communicate with wicked men themselves, who are darkness; but in no case must we have fellowship with their sins, and sinful actions, being unfruitful works of darkness: according to the former speech of the Apostle, Vers. 7. Be not therefore partakers with them; meaning, with the children of disobedience in the sins aforenamed, for which things sake, the wrath of God cometh upon them, verse 6. But as it is, Reuel. 18. 4. Come out of her, my people, that ye be not partakers of her sins, and that yet receive not of her plagues.  
In the words, I observe two points. 1. A Dehortation. 2. The reasons of the Dehortation. The Dehortation in these words; Have no fellowship with 〈◊〉; that is, do● not communicate with sin, and sinful a●tions of these times, which we shall see to be in others. The Reasons are two. 1. Because all sins are unfruitful. 2. Because they are all works of darkness. Have therefore no fellowship with these unfruitful works of darkness. First, of the Dehortation.  
Have no fellowship.] The Greek word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, N● communionem habeatis, or, ne communicetis, id est, Do not communicate, do not partake, or, be not accessary-unto; have not the least commerce, communion, society or fellowship with the wicked works and sinful actions, which we shall see to be in wicked men; but shun them, avoid them, and all the occasions of them, and take heed of the company of wicked and  men; for being infected with their evil works; according to that, 1. Timoth. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, neither be partaker of other men's sins. It is an argument drawn from their estate wherein they are, from that which once they were; their vocation and calling out of darkness, into this marvelous light. 1. Peter 2. 9 requires this, that being once darkness, now made light in the Lord, they must know it was to this end, that they should have fellowship with the light, and not with works of darkness; For it is neither suitable to their new condition, nor meet for them, nor yet beseeming God, in whom they are made light, that they should be occupied in the works of darkness, or have the least fellowship with them; Nay, it is impossible it should be so; for, what communion hath light with darkness? 2. Corint. 6. 14. as if he should say, There neither is, nor can be any communion between them. As ye will then approve yourselves to walk as children of light, see to it, that you do not in any case communicate with, nor be partakers of other men's sins; Be not any way accessary to them, have not the least fellowship with them, yea, have nothing at all to do with them; And this for the meaning of the word.  
Doctr. 1 Hence I gather, that whosoever is conversant with the wicked, and is companion of unholy and  persons, cannot walk uprightly, and uncorruptly; A man cannot touch pitch, but he shall be defiled; He that walketh among thorns, must needs be pricked; and Solomon telleth us, Thorns and snares are in the house of the wicked, Prou. 22. 5. Can a man take fire in his bosom, and his  not be burnt? Can one go upon hot coals, and his feet not be burnt? Prou. 6. 27. 28. A companion of fools shall be destroyed, Pro. 13. 20. A man cannot possibly company with such, but he shall be corrupted; So many vices, so many infections; yea, the wicked man doth never rest till he hath wrought some mischief; Frowardness is in his heart, he deviseth mischief continually, he soweth discord, Prou. 6. 14. Wicked men sleep not except they have done mischief; & their sleep is taken away unless they cause some to fall, Prou. 4. 16. Nay, it is a sign of a bad man to keep company with wicked men; for like will to like; and therefore Solomon saith; A naughty person, a wicked man, walketh with a froward man, Prou. 6. 12. And all this tends to confirm this doctrine, according to the meaning of the Apostle, he that hath fellowship with such, and doth familiarly converse with them, cannot be innocent, neither can they walk as children of the light. Desire not therefore to be with evil men, Prou. 24 1.  
Use. 1 Teaching all Christians to take heed, and beware of bad company, as being the bane of the land, and the poison of the soul; Do est thou know a man, to be a whoremaster, a drunkard, an adulterer, sornicatour, unclean person, covetous, idolater, swearer, balsphemer, liar, slauderer, thief, murderer, and the like; Know, that for th●se things sake, the wrath of God cometh upon the children of disobedience: Be ye not therefore partakers with them, Ephes. 5. 3, 4, 5, 6, 7. The Apostle reckons up diverse sins, which shall be in the last days, and perilous times; Men shall be lovers of themselves, covetous, proud, boasters, blasphemers, disobedient to parents, unthankful, unholy; without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lon●rs of pleasures more than lovers of God, having a form of godliness, but denying the power thereof; and then concludes, From such turn away, 2 Tim. 3. 1, 2. 3, 4, 5. It is salomon's counsel; My son, walk not thou in the way with wicked men, refrain thy foot from their path, Prou. 1. 15. Enter not into the path of the wicked, and go not in the way of evil men, avoid it, pass by it, turn from it, and pass away, Prou. 4. 14. 15. Keep not company with drunkards, Be not amongst wine-bibbers; amongst riotons cators of flesh, Prou. 23. 20. Knowing this, and laying it to heart, that thou neither dost, nor canst live unreprovable, and inoffensive, neither before God nor men, so long as thou art a companion of such. If thou bees● a wise man thou wilt foresee this evil, Prou. 22. 3.  
Doct. 2 Whereas the Apostle saith, Have no fellowship, etc. Hence I observe, That sinning by communion, is no less displeasing to God, and disagreeable to his will, than sins of commission; for the Apostle exhorting to upright walking, to know and do Gods will, doth not so much dissuade from committing of sin; as communicating with sin; herein teaching us that it is not sufficient to abstain from the committing of personal sins actually in ourselves, but to avoid the least society or fellowship, in being accessary to the sins of others; for he is as guilty that communicateth with sin, as he that commits the sin. Saint john would not have us to have the least commerce with false teachers, which oppose the doctrine of the Gospel concerning Christ; Receive not such an one into your house, neither bid him God speed; for he that biddeth him Godspeede, is partaker of all his evil deeds, john 2. epist. 10. 11. They are worthy of death, not only who do commit wickedness, but who have pleasure in them that do it, Rom. 1. 32.  
Use. This Doctrine meets with all those that please themselves in a vain conceit, like the Pharisees, thinking all is well with them, because they are not as other men are; They thank God, they are not noted as guilty of any heinous crime; they are no common drunkards, no adulterers, no thiefs, no murderers, no usurers, and the like; they are none of those that commit such capital crimes; they would be sorry to be accounted such vile ones; True, all this is good, and commendable in itself; but examine thy conscience, and thou shalt find, that thou hast been too often faulty, and that most foully; that thou hast been accessary-to, and communicated-with the sins of others. How often hast thou seen thy neighbour drunk, and known it? others to have committed adultery, fornication, uncleanness? others to be common swearers, liars, backbiters, slanderers? others to be common stealers, and the like? and yet hast never opened thy mouth to reprove them, to tell them of it, when thou mightst, and aught, to admonish them, to persuade, them, to advice them, to bring them to good; In this case thou art accessary to thy brother's sin, thou hast fellowship with him in sin; How oft hast thou heard God's name torn in pieces, as it were by horrible and fearful oaths, & would never speak against it? Oh, remember what was the commendation of the Church of Ephesus, it could not endure, or bear them which are evil, as Reuel. 2 2. So, it is a sign, and true note of God's child, not to suffer sin in our neighbour, so fare as it lieth 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 sin upon him, Levit. 19 17. Mark what God saith of the wicked; When thou sawest a thief, thou consentedst unto him, and hast been partakers with the adulterers, etc. There is the sin; These things hast thou done, etc. but I will reprove thee, and set before thee, the things that thou hast done; there is the punishment, Psal. 50. 18. etc. where we see, how God punisheth communion with sin, as well as committing of sin.  
Use 2 How doth this condemn the practice of the world, who in stead of having no fellowship with sin, and sinners, spend their whole time in company-keeping, and profane fellowship; swilling and guzzling, dicing and carding, and other unlawful recreations, all the day long, mispending the time; and vainly expending their goods to licentiousness and profaneness; This they call good-fellowship whereas it is indeed, fellowship with the devil, and his instruments, it is drunken and devilish fellowship; God keep me from such fellowship; and I will not say, The devil take them; but I dare say, The devil will have them, except they speedily repent, and forsake such wicked courses. O consider this ye that forget God, lest he tear you in pieces, and there be none to help, Psal. 50● Let us be of David's mind; not to know a wicked person, etc. Psal. 101. 4. etc. Let us resolve against such, and say with David; Away from me ye wicked, I will keep the commandments of my God, Psal. 119. 115. Herein intimating thus much, that wicked company doth hinder us from keeping GOD'S commandments.  
Use. 3 Let this move us then to have fellowship only with the godly, and those that fear God, that so we may walk uprightly before God, inoffensively before men, so pleasing God. Solomon saith, He that walketh with wise men, shall be wise, Prou. 13. 20. Oh, that we could truly say with David, (and in truth, so it should be) I am a companion of all them that fear thee, O Lord, and keep thy commandments, Psal. 119. 63. All my delight is in the Saints that are in the earth, and upon such as excel in virtue, Psal. 16. 3. In the godly man's eyes a vile person is contemned, but he honeureth them that fear the Lord, Psal. 15. 4. The righteous (saith David,) shall resort unto my company, Psal. 142. 9 Read and observe diligently, Psal. 101. wherein is set down the true rule of a Christian man's walk, necessary for all sorts and degrees, high and low, rich and poor; for Kings and Princes, for Ministers, Magistrates, Parents, and Masters of families, one with another; showing the manner of walking, the resolution against wicked men and their works, and the choice only of the faithful and godly; And that all this may the better be practised of us, we must be earnest in prayer with our God, saying with the Psalmist, Incline not my heart to any evil thing, to practise wicked works, with men that work iniquity, etc. Psal. 141. 4. for they purpose to overthrew my doings, Psalm 140. 4. Cause me therefore O Lord, to know the way, wherein I should walk, Psal. 143. 8. and let me ever escape such wicked men, Psal. 141. 10.  
Have no fellowship, etc. Now I come to handle these words more particularly, and to show, how many wares a man may be said to have fellowship, and to communicate with the sins of others called here works of darkness. And we must know, that evil works 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 twofold. 1. Such as go before the thing to be committed. 2. Such as follow after the sin is committed. Before, a man may be said to communicate, and to have fellowship, and to be accessary to the sins of others, diverse ways.  
First, by provocation; as when one shall provoke another unto sin, though he that is povoked, is guilty of the act of sinning, and committeth the sin personally, yet he who provoked him to that sin, is guilty also, as being accessary to his brother's sin, and he hath fellowship with him in his sin, and it is as much as if he had committed the sin in his own person, both in regard of the sin itself, and the punishment due unto that sin. This provoking of others to sin, may be done two ways. 1. By incensing, urging, stirring up, or compelling men to sin. 2. by enticing, or alluring others unto sin: and both these may be done two ways. 1. By word, 2. By deed: when a man either by word or deed, shall excite, stir up, and draw on others to evil, as unjust anger, wrath, revenge, hatred, discontentment, discouragement, drunkenness, whoredom, and the like. First, I say, men provoke others to sin by incensing, or stirring them up to sin; as jezebel did Ahab, killing Naboth for his vineyard: There was none like unto Ahab, who sold himself to work wickedness in the sight of the Lord; whom jezebel his wife stirred up, 1. King. 21. 25. Thus did wicked Amnon ravish his sister Tamar; for he being stronger than she, forced her, and lay with her. 2. Sam. 13. 14. This is a sin in many parents, forbidden by Saint Paul, Fathers; provoke not your children to wrath, lest they be discouraged. Coloss. 3. 21. Now parents may be said to provoke their children to wrath, three ways. 1. by unjust, wicked, and unreasonable commands. 2. By contumelious words, rating, and reviling them, and miscalling them. 3. By extreme severity, and rigorous dealing, in their striking and beating of them excessively in their mad mood, and rage, without all reason. It was the sin of Saul against his son jonathan. First, he commanded him to bring unto him innocent David, that he might kill him. Secondly, he miscalled him, and reviled him, calling him the Son of a perverse, rebellious woman. Thirdly, he cast a iavelin at him, to smite him, with purpose to kill him; thus jonathan arose from the Table in fierce anger, etc. 1 Sam. 20. from Verse 30. to the end of 33. But most common is this sin amongst drunkards, and such as delight in drunken fellowship, who stir up, and compel men to be drunk, or else will offer violence to their persons, whereupon it comes to pass, that many not only hazard, but lose their lives in this case.  
The second way of provoking others unto sin, is by enticing and alluring others unto sin. This is made a note of a wicked man, Sinners do entice etc. at large, Prou. 1. from 10. to 15. This appeareth notably in the description of the Harlot, Prou. 7. through the whole Chapter; where we may see, how the Whore, in the attire of an Harlot, and subtlety of heart, in the twilight, in the evening, in a black and dark night, met among the simple ones, a Youth void of understanding; So she caught him and kissed him, and with an impudent face, said unto him (enticing him as there followeth) I have done thus and thus, and I have this and that at home, my bed is bravely bedecked, my husband is from home; come, let us take our fill of love till morning, let us solace ourselves with loves, from the 6. Verse, to the 21. Now mark what follows; With much fair speech, she caused him to yield, with the flatter of her lips she forced him, Verse 21. thus by enticing him, she provoked him to sin; And this is a common sin at this day, in all such as delight in Whorish company, and drunken fellowship, if they cannot compel them to sin, they will by one means or other, allure and entice them to sin; It is the brand which Solomon setteth upon the wicked; A violent man entifeth his neighbour, and leadeth him into the way that is not good, Prou. 16. 29. And this be said of the first way of having fellowship with others in sin, viz. by provocation.  
Use. Teaching all those that have been guilty in any of these ways, to repent, to bewail their miserable and wretched estate hereby, as being in itself accursed of God, and to resolve fully to leave and forsake such  courses, lest the wrath of God smoke against such people, and there be none to quench it; for certainly, for such things sake the wrath of God cometh upon such. Again, this must teach all to hate these courses; and instead of provoking to evil, to draw on others unto good, according to our several places and callings, and charges committed to us; as Magistrates their Subjects, Ministers their People, Parents their Children, Masters their Servants, one neighbour another; to labour with them, by exhortation, by persuasion, to entice them, to urge them unto good duties, as Paul saith. Let us hold fast the profession of our faith without wavering, and let us consider one another, to provoke unto love, and all other good works, Heb. 10. 23. 24. The neglect of this, is the cause why sin doth so much abound, and grow so rise.  
Secondly, a man may have fellowship with others in sin, by consent; as if a man seethe and knoweth another to commit a sin actually, and yet he himself doth not commit it in his own person, yet because he consenteth to the doing of it, he is guilty, and becomes accessary unto the other in this sin. And this is another note of a wicked man, who knowing the judgement of God (that they which do commit such things, are worthy of death) not only do the same, but take pleasure and consent with them that do them, Rom. 1. 32. So God reproveth the wicked; When thou sawest a thief, thou consentedst unto him, etc. Psal. 50. 18. This consenting to fin, is nothing else but an approbation, or allowing of sin, without either contradicting the sinner, or any grief or sorrow for the sin. Saint Paul complains of the Corinthians for this, and checks them, that they were puffed up, 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 whosoever consenteth but in heart, becometh accessary to the sin, much more when he doth it openly in word, or deed, or both. Thus the jews consented unto the death of Christ, saying, Let him be crucified, Math. 27. 22. 23. So whereas, joab slew Abner, smiting him under the fift rib, that he died, 2 Sam. 3. 27. Yet Abishai, joabs' brother, is said also to stay Abner, Verse 30. which must be meant in regard of consenting with joab concerning his death. So Saul was consenting to the death of Steven, partly in word, partly in deed, in stoning of Steven. And Saul consented unto his death, Acts 8. 1. that is, he did approve and allow of his death; and thus all these had fellowship with works of darkness.  
Use. Take heed then, how any do give their consent unto any wickedness, thinking they may very well excuse themselves, because they did not personally commit the sin; we see that the very consent, makes guilty, As  talk draws a man into sin, so  silence holds a man in sin; and God complaineth of the wicked, that saw the thief, and consented with him, Psal. 50. Let us therefore take up the counsel of Solomon, My Son, if sinners entice, Consent thou not, etc. at large, Prou. 1. 10. etc. Consent not, either with sinners, or their sins; if thou dost, remember the judgement of God, and his wrath hangs over thy head, and thou must look for eternal death, Rom. 1. 32. Our consent must be only in good things, and with good men; as Paul saith, I consent unto the Law of God that it is good, Rom. 7. and if at any time we are overtaken in any sin, we must say, as Paul, That which I do, I allow not. Rom. 7. 15. our consent and approbation must be only of things more excellent, Philip. 1. 10.  
Thirdly, a man may be accessary to other men's sins, by giving evil counsel. Thus was Herodias mother accessary to the murdering of john, though Herod beheaded him: for Herodias being before instructed of her mother, said: Give me here john Baptists head in a charger, Math 14. 3. to 11. Thus bad counsel was a means of his death. Thus was jonadab accessary to the incestuous rape of Ammon; Ammon indeed lay with his own sister, he personally committed the sin, for he forced her; and when he had committed the fact, he hated her more than before he loved her; but all this was by the evil counsel of that wicked and subtle man jonadab, who counselled him to feign himself sick, and when David his Father should come to see him, Ammon should desire of the King, that Tamar his sister should dress him meat, that so by that, his lust might be fulfilled: The King granting his desire, Ammon took his opportunity, forced her, and lay with her; at large, 2 Sam. 13. This giting of bad counsel, is when one man persuadeth another unto sin; and it is a great cause of much evil in the world; By this came the fall of our first Parents, for Satan persuaded Eve, and Eve her husband, Gen. 3. 4. 6. And thus by this bad counsel, were the high Priests and Rulers accessary to the crucisying of Christ, because they persuaded the people to ask Barrabas (a murderer and a robber, Acts 3. 14. john 18. 40.) and to destroy jesus, Math. 27. 1. and 20. And thus it is true, whosoever give bad counsel, and persuade others unto sin, are accessary unto, and have fellowship with them in their sins.  
Use. This may instruct us two ways; both for giving bad counsel, and for giving careto, and receiving bad counsel; Not to give any, for by this means, we become partakers of other men's sins; but let our counsels and persuasions be to good, and for good ends; A wholesome tongue is a tree of life, but perverseness therein is a breach in the spirit, Prou. 15. 4. To the counsellors of peace is joy, Prou. 12. 20. The tongue of the wise, useth knowledge aright, but the mouth of fools poureth out foolishness. The lips of the wise, disperse knowledge, Prou. 15. 2. 7. But a man of wicked devices God will condemn, Prou. 12. 2. The mouth of the foolish is near destruction, Prou. 10. 14. But in the lips of him that hath understanding, wisdom is found; The lips of the righteous feed many. The mouth of the just bringeth forth wisdom, Prou. 10. 13. 21. 31. All which shows how we ought to be so fare from giving bad counsel, as all our speech should be savoury, gracious, tending to God's glory, and the edification of our brethren, as Ephes. 4. 29. Colos. 46.  
Again, seeing bad Counsel is the cause of so much mischief, we must be careful how we give any ear unto it, following the counsel of Solomon, Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge, Prou. 14. 7. Cease my son to hear the instruction that causeth to crre from the words of knowledge, Prou. 19 27. Neither desire thou to be among such evil men, Prou. 24. 1. O my soul, come not thou into their secret; unto their assembly be not thou united, Gen. 49. 6.  
Fourthly, a man is said to have fellowship with other men's sins, by giving evil example, offence, and scandal; This evil example appeareth in the practice of any one sin, known to others; The profession of Christ, and true religion is called a way, and the giving of offence is a stumbling-blocke laid in this way, to cause others to fall; yea, such a man doth in what him lieth, destroy the soul of his brother, for whom Christ died, 1 Cor. 8. 9 10. 11. The case of such men must needs be dangerous; for they are not only guilty, and accessary unto the sins of others, but are the occasions of many falls in others; and the greater is this sin, because it is a sin and a cause of sin; In this regard, giving ill example, is compared to wildfire, which inflameth all places whereon it lighteth; and I may truly say, as many are drawn to sin by bad example, as by any occasion given whatsoever; What fashion can be invented, but it is presently followed of the most? what foolish, and gawish attire can be worn, but forthwith it is generally received? What villainous, ribald or bawdy and beastly song invented, but presently learned, even of young children? Thus evil example maketh maketh others to offend, 1 Cor. 8. 13. and therefore all that give it, must needs have fellowship with the sins of those, who take offence and occasion to fall, by their example, and offence given.  
Use. Take heed therefore that we walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil, Ephes. 5. 15. 16. that is, full of evil men, and manifold occasions to sin. Let our light therefore, of an holy example, so shine before men, that they may see our good works, and glorify our Father which is in heaven, Math. 5. 16. Having our conversation honest among the Gentiles, that whereas they speak against you as evill-doers, they may by your good works which they shall behold, glorify God in the day of visitation, 1 Pet. 2. 11. But take heed that we become not a stumbling block to those which are weak, 1 Cor. 8. 9 Give no offence, neither to the jews, nor to the Gentiles, nor to the Church of God, 1 Cor. 10. 32. It is impossible, but offences will come, but we unto him, through whom they come, Math. 18. 7. and Luke 17. 1.  
Hitherto I have showed how many ways a man may have fellowship with others before hand; now I come to set down how a man may communicate with the sins of others, after the sin is committed, and this may be diversely;  
First, by  silence; this is as common a way, whereby men have fellowship with sins of others, as any of the former; and it is, when men will keeps silence, when they may, and aught to reprove sin; That we ought to reprove sin, is plain, Levit. 19 17. Thou shalt not hate thy brother in thy heart, but shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Whence we may see, that when men see others to sin, and will not speak to them, to tell them of it, and reprove them for it, they suffer their neighbour to lie in his sin, and his sin to remain upon him; and what is this else but to have fellowship with him in his sin? This is a sin common to the most, which is the cause that so many live in sin without reformation,  silence holdeth men in sin; but thus it is, men are right of Cames disposition, they think they have no keep of their brethren, Gen. 4. 9 They see and hear them sin customarily, Parents their Children, Masters their Servants, one neighbour another, and yet never find any fault, nor once reprehend them, either for fear, favour, or affection; but let all such know, howsoever they make a light account of this, yet if they will not speak, when they may and aught, they are accessary to their sins, whom they suffer to go so unreproved. God speaking of the Prophet, tells him, that he hath set him a watchman over the house of Israel, Therefore hear thou the word at my mouth, and give them warning from me; if thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life, the same wicked man shall die in his iniquity, but his blood will I require at hine hand, Ezek 3. 17. 18. Where we see, that when we keep silence, when God would have us speak, we are not only guilty of the sins of others, but of their punishments also. Qui tacet, consentire videtur.  
Use. Let this teach all men in their several places and callings, both public and private, to reprove sin both in ourselves, and others, but first in ourselves, then in others; Let it not grieve us to speak in. God's cause, but plainly to rebuke our neighbour, and not suffer him to sin; thus we shall discharge our souls; and most of all this concerns God's Ministers, of whom God speaketh, Cry aloud and spare not, tell the people of their transgressions, and the house of jacob their sins. Esay 58. 1. Again, speaking of Ministers, saith God, I have set watchmen upon thy walls, O jerusalem, which shall never hold their peace day nor night; Ye that make mention of the Lord, keep not silence. Esay 62. 6. But I only name this, as having occasion to speak more largely of it afterward.  
Secondly; This fellowship and communion with sins of others, after the sin is committed, is, by smoothing up men in their sins; backing them, and encouraging them in their sins; and this is done, first, by defending, and justifying them in their sin; Secondly, by extenuating their sin, and making it less than it is; Thirdly, by excusing their sin. All these ways are common, whereby men communicate with the sins of others; For, what sin so vile and odious, but hath some back friend to maintain it? what person so vile, but hath some patron to defend him? yea, what wickedness or villainy can a man now a-dayes commit, but he shall have some or other to countenance it? either to justify the party that doth it, soothing him and applauding him in his villainy, making him believe there is no such danger in it, as men account of it; or else they will make them believe that the sin is not so great as Ministers teach it is, or else they will make it no sin at all; This is the common sin of this age, and the occasion of many sins, and foul impieties in the world, to sooth up others in their sins and wickedness; Thus the devil soothed up our first parents, making them believe, that they should not die, though they eat of the forbidden fruit. Gen. 3. It was the profaneness of the wicked prophets, whom God never sent, They say still unto them that despise God. The Lord hath said, ye shall have peace, and they say unto every one that walketh after the imagination of his own heart, No evil shall come upon you. jerem. 23. 17. Thus is drunkenness maintained, under the term of good fellowship; fornication is but a venial sin, they say, and a trick of youth; covetousness is but good husbandry to provide for him and his; diverse weights and false balance, are counted but lawful gain; no conscience made of swearing, it's a matter of nothing; and the like: Whereas the Apostle telleth us plainly, that for these things sake, the wrath of God cometh upon the children of disobedience. Ephes. 5. 6. But this the wicked believe not; and therefore they make but a mock of it, and soothe up themselves and others in these and the like sins, mocking and scoffing with those wicked ones, saying, Where is the promise of his coming? 2. Pet. 3. 4. Therefore, they make a covenant with hell and death, persuading themselves, that the overflowing scourge shall never come near them. Esay 28. 15. This is to flatter ourselves and others in sin.  
Use. Take heed then how any do sooth up any in their wicked courses, or justify any in their wicked courses, or justify any in their wickedness; for it maketh a man not only accessary to their sins, as hath been showed, but also accursed; He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Prou. 17. 15. He that saith unto the wicked, Thou art righteous, him shall the people curse; nations shall abhor him. Prou. 24. 24. The Lord himself will not justify a wicked man. Exod. 23. 7. Woe then to him that justifieth the wicked, etc. Esay 5. 22, 23. Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet, and sweet for bitter. Esay 5. 20.  
Thirdly; Men are accessary to other men's sins, after the sin committed, by Connivance, winking at sin; either by seeing, and not seeing; or else, by seeing, and not correcting: Thus was Eli accessary unto his son's wickedness; The sons of Eli, were the sons of Belial (all for the belly; for so, when Eli thought Hannah had been drunken, when she prayed to the Lord, she answered him, Count not thine handmaid for a daughter of Belial, 1. Sam. 1. 13, 14, 25, 16.) The sons of Eli knew not the Lord; They abused the sacrifice and offering which God commanded in his habitation; The sin of the young men was very great before the Lord; for men abhorred the offering of the Lord; They lay with the women assembled at the door of the tabernacle of the congregation: These were their sins; But how did old Eli behave himself when he heard of it? He said unto them, why do ye such things? for I hear of your evil dealings, by all this people; Nay my sons, for it is no good report that I hear: ye make the Lords people to transgress. 1. Sam. 2. at large. But was not this well done in Eli, thus to reprove his sons? Indeed the words were good in themselves; but his reproof was weak, cold, and partial; he honoured his sons above God. 1. Sam. 2. 29. God threatened him and his sons in the verses following. And he judged the house of Eli for ever, for the iniquity which he knew, because his sons made themselves vile, and he restrained them not. 1. Sam. 3. 13. Here was the sin of Connivance; he saw and knew their sins, but did not correct them, he did not frown on them, he did not curb them, and use his fatherly authority to reclaim them, and to restrain them from their wickedness, but in a weak, partial, and silly manner, said, Nay my sons, it is no good report I hear, etc. Wherefore according to the word of the Lord, It came to pass, that his two sons, Hophni & Phinehas were slain, and old Eli their father fell down from a seat backward, and his neck broke, and he died. 1. Sam. 4. 11, 18.  
Use. O let this fearful example admonish and forewarn all men to take heed, how they do wink at others faults, to bear with them, either for fear, favour, or affection, though they be never so dear unto us; Let parents in particular take special notice of this, not to honour their children above God; which they do, when as they do not restrain their children from wickedness; when it lieth in their power to do it, and they may, and aught to do it; yea, they despise God, if they do not; So saith God. 1 Sam. 2. 30. They that honour me (speaking of Eli and his house) I will honour; and they that despise me, shall be lightly esteemed. It is a common saying, Wink at small faults; and Solomon saith, It is the glory of a man, to pass by an offence. True it may be sometime among men, in regard of some small wrongs, and personal offences between man and man; but no sin against God must be winked at, or be dispensed with, though never so small; for as by Connivance we are accessary, so we procure judgement.  
Fourthly; By praising and Commending those that sin. This is a common sin, and as it makes men accessary, so it is a great means to maintain and uphold men in sin, and to countenance them in their wicked courses; such men may make a show of love, and seem very fervent, yet indeed they are but counterfeit; fawning, flattering; like the ivy tree, which compasses, and clings about the Oak, not for any love he bears unto him; but to suck out his juice and sap; so by this commending of men in sinning, many are utterly undone, as it appears commonly amongst drunkards, and such as delight in drunken fellowship, who being applauded for good fellows, spend all they have, and bring themselves and theirs to beggary; Thus they will be drunk, because they have those that will commend them for it: This is a true note of the wicked man, either to commend, or to be commended in this kind; A wicked man commends men that are evil speaking well of them. As the covetous man, he will be covetous, because others commend him for a good husband; and Solomon saith, The wicked speaketh well of the covetous, whom God abhorreth. Psalm. 10. 3. Again, it is a sign of a wicked man to be commended of the wicked; The world love's his own. john 15. 19 and, Woe be unto you, when all men praise you. Luk. 6. 26. (that is, if Christ commend you not; for Christ may condemn us, when men may commend us and speak well of us) for so did their fathers the false prophets; And in this sense, I take it, may that be understood; He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. Prou. 27. 14. It is a sign of an hateful dissembling and deceitful man; howsoever he may pretend love, to commend a man in evil.  
Use. Take up therefore salomon's counsel; When he speaketh fair, believe him not, for there are seven, id est, many abominations in his heart. Prou. 26. 25. We must not give ear to the wicked, but rather contend with him, by striving against his temptations, as being nets spread for our feet; remembering always what Solomon saith, distinguishing the godly from the wicked; They that forsake the Law, praise the wicked; but such as keep the Law contend with them. Prou. 28. 4. Let this move us all, as to be careful to give no countenance to such as we know to be wicked, and hypocritical, to give no credence to them, so to take heed of praising the wicked, knowing what Solomon saith, An hypocrite with his mouth destroyeth his neighbour. Prou. 11. 9  
Fiftly; By a careless neglect, and omission of that good which we may, and aught to do. This makes men accessary; We are not only to observe the Commandments in ourselves, but to preserve them in others, by using all good means: As for example; Thou shalt not kill; there we are enjoined, so fare as our ability serves, and our calling will permit, to preserve the life of our neighbour; If thou forbear to deliver those that be ready to be slain, If thou sayest, Behold, we knew it not, doth not he that pondereth the heart, consider it? doth not he know it? etc. Pro. 24. 11, 12. When Saul had made a rash vow, that none should taste of any thing till evening, jonathan having tasted a little honey, Saul would have slain him, but the people rescued him. 1. Sam. 14. jonathan again rescued David from his father Saul. 1. Sam. 19 Obadiah hide an hundred by fifties in a cave; We ought to lay down our life for the brethren. 1. john 3. 15. namely in time of persecution, and case of necessity. Hence we may note then, that Pilate was guilty of murder, though he washed his hands, because he did not defend our Saviour Christ against the jews: So all that preserve not life when they may, it is all one as if they kill a man, they become accessary to the murder; and so of the like.  
In a word, as a man may be accessary, & have fellowship, both before and after the sin, as formerly hath been shown, so in the act of sinning, viz. by cooperation; either by being copartners in the same fact doing, or by doing the same thing which we see others to do; Wicked men are described to be doers of the same things, and to take pleasure in those that do them. Rom. 1. 32. And yet many times you shall see those to judge and condemn others, when as they themselves do the same things. But what saith Paul? Therefore thou art inex cusable, O man, whosoever thou art that indgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things: But we are sure, that the judgement of God is according to truth, against such as commit such things; And thinkest thou this, O man that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. 1, 2, 3. And thus much of the common means, whereby all sorts of men may become accessary to the sins of others.  
Have no fellowship, etc.] Now of the means which are more proper and peculiar to some sorts of men, whereby they become accessary to other men's sins: Of these briefly.  
First, for the Magistrate: The Magistrate is accessary three ways; first, by setting forth wicked decrees: secondly, by unlawful commandments: thirdly, by permission. First, by Decrees; as Nabuchadnezzar was accessary to the people worshipping the golden image which he had set up; because he made a Decree, that all should do so, and whoso refused, should be cast into a burning fiery furnace. Dan. 3. 10. Thus jeroboam made Israel to sin. 1. King. 14. 16. But what saith God by his Prophet? Woe be to them that decree unrighteous decrees, and that writ grievousness, which they have prescribed, etc. Esay 10. 1, 2, 3, 4.  
Secondly, by Commandment; as lezabel commands Naboth to be stain. 1. King. 21. Thus David is said to kill Vriah, David in his own person did not kill him, but he commanded him to be killed by the sword of the Ammonites. 2. Sam. 11.  
Thirdly, by Permission; by suffering evil, and wicked men to go unpunished, when as they may and aught to reform evil: thus in not punishing vice, and malefactors, as murderers, and the like, they become guilty of the sin of the malefactor, and cause others to commit the same or the like; Magistrates are here to remember, that they must not bear the sword in vain. Rom. 13. The Magistrate is to cut off by death, such malefactors as have committed capital offences, as murder, etc. Who so sheddeth man's blood, by man shall his blood be shed. Gen. 9 6. that is, by the Magistrate, who is not the author of his death, for that is GOD, but an instrument of God, whose judgement he useth; A Magistrate may not exempt a man from punishment at his pleasure, unless he himself will sin against God, as the Prophet told the King Ahab; Because thou hast let go out of thine hand (saith the Lord) a man whom I appointed to utter destruction, therefore thy life shall go for his life. 1. King. 20. 42.  
Thus Ministers are accessary to the people's sins, either by not giving them warning, or not reproving them of sin, or showing a bad example, and living a wicked life, by which they do more hurt, than good by doctrine. And thus are all Superiors accessary to the sins of Inferiors, as Parents to their Children, Masters to their Servants, some of those ways formerly named.  
But thus much be said of the fourth Sermon.   

THE FIFTH SERMON, being the Second upon these WORDS.  Text. Have no fellowship with unfruitful works [of darkness.] Ephes. 5. 11. 
HItherto, out of these words, I have spoken only of the Dehortation itself; in these words, Have no fellowship, etc. Now I am to handle the reasons of the Dehortation, showing why we must not communicate with the sins of others; The reasons are two; first, because all sins are works of darkness: secondly, because they are unfruitful. But before I come to the particular handling of these Reasons; sundry questions or doubts are to be resolved, and answered, both for the more clearing of the Text, and the better finishing of the Dehortation, as followeth.  
Quest. 1 Whether we may keep company, or have any society with wicked and obstinate sinners? or at all communicate, and have fellowship with their persons, though not their sins?  
Answ. All company-keeping, society, and fellowship with wicked men themselves, is not simply and absolutely forbidden, but only the private and special familiarity with them; and so must all places of Scripture forbidding fellowship with them, be understood of private and familiar conversing I say, it is not simply forbidden; first, because there is no such absolute precept against it, extant in holy Scripture; secondly, Paul saith, as leaving it free, 1 Cor. 10. 27. If any man that believes not, bid you to a feast, and you be disposed to go, whatsoever is set before you, eat, ask no question for conscience sake; thirdly, if we would shun the company and society of all wicked men, than we must go out of this world, 1 Cor. 5. 10. Again, If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away; And the woman which hath an husband, that believeth not, if he be pleased to dwell with her, let her not leave him, 1 Cor. 7. 12. 13. Lot conversed with the wicked Sodomites, Christ with Publicans and sinners: Therefore all society of wicked men themselves is not simply and absolutely forbidden, but private and familiar fellowship, 1 Corinth. 5. 9 10. 11. mark the place.  
Quest. 2 But may we any way keep company with them, which we know to be darkness, and notoriously wicked?  
Answ. In four cases we may not at all; First, if we be infected by them, and communicate with their works; Evil societies corrupt good manners, 1 Cor. 15. and God forbade the Israelites to marry with the Gentiles, or to have any familiar commerce with them, lest they should be infected by them; Secondly, if the wicked by our keeping them company, and seeing us not to shun them, should be confirmed, and more hardened in their sins; Christ commandeth us in this case, that rather obstinate sinners should be unto us as Heathen and Publicans, Math. 18. 17. that is, account him as an heretic, or excommunicate, or one not belonging to the Church. Thirdly, if the weak in faith, are by our keeping them company offended; We must not abuse our Christian liberty in the smallest things, whereby our weak brother may be offended; Take heed, 1 Cor. 8. 9 10. 11. jest by any means, this liberty of yours become a stumbling block to them that are weak; for if any man see thee which hast knowledge, sit at meat in the idols Temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to Idols, etc. much more than will a weak brother be offended to see us converse with wicked men familiarly. Fourthly, if by our company. keeping; the Gospel be evil spoken of, and the name of God blasphemed, we must altogether abstain; Paul saith, All things must be done to God's glory, 1 Cor. 10. 31. But through such the name of God is blasphemed, Rom. 2. 24.  
Quest. 3 How fare forth may we keep company with wicked men, or have commerce with them? or we may not?  
Answ. Wicked men are to be considered, as, first, members of some Commonwealth; and so we may converse with them in bargaining, buying, and selling, etc. Secondly, as members of some civil society, as City, etc. and thus we are to maintain outward peace with them; and show outward courtesy unto them, so fare forth, as it may stand with faith and a good conscience, and with the honour of God, and the good of God's Church. So must we understand, Rom. 12. 18. Tit. 3. 2. 3. Thirdly, consider them as dwellers in the Church, and members of some particular Church by toleration; and so we may live with them, and not separate from the Church, neither from the Word nor Sacraments; Christ lived with them and communicated in their Sacraments and service of the Temple, though many of them were notorious both for life and doctrine; yet we must be grieved with Lot at their abominations; and have no private and special familiarity with them, for this is a means to countenance them, and encourage them in their sins.  
Quest. 4 But may we not in some case, have private and familiar fellowship with such?  
Answ. Yes, in two respects; first, if the law of nature requires it; secondly, or mere and true necessity. First, if we are bound by the law of nature, as Parents and Children, Husband and Wife, Master and Servant; in this case we may and aught to live and dwell with them, though they are evil, as if he should be excommunicate; the wife must perform the duty of a wife, the child, the duty of a child, etc. for such divine ordinances, abolish not, but establish civil societies. But if any of these being evil, should go about to draw us away from Christ, and to seduce us, then, Parents, Wife: and Children are to be forsaken, rather than Christ; who saith, He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter, more than me, is not worthy of me. Math. 10. 37. Secondly, if we are tied by mere necessity; as, if he that is wicked, cannot live without thee, nor thou without him, as suppose thy father or brother, etc. jacob, when he could not conveniently live elsewhere, came with his Children into Egypt, and lived among the Idolatrous people for necessity; but he communicated not with the impieties of the Egyptians, neither must we be drawn hereby to communicate with the works of wicked men; yea, we should rather famish, and starve, and suffer any kind of death than to deny Christ, and communicate with  works; Christ saith, He that loveth his life more tha● me, is not worthy of me; and he that hateth not his own life, cannot be my Disciple, Luke 14. 26.  
In a word, when we have an intent and desire to reclaim the wicked from their wickedness, to be a means of their conversion, to win them, and draw them to God, by godly conference, or to perform the duties of civil society; and if after once or twice admonition they will not be reform, then reject them, Tit. 3. 10. Thus, all these ways we may converse with men themselves; but only so long as it stands with a good conscience, & Christ not forsaken; for this is an everlasting precept, that we must love Christ above all, and not communicate with works of darkness.  
Concerning the persons Quest. 5 of the wicked, wherein we may, and may not have fellowship with them, we have heard: Now concerning their works; Whether then is it lawful for any Christian, that is a believer, to have fellowship with any work of darkness?  
Answ. No, in no case; the Text doth absolutely forbid it; not only communion with unfruitful works, but much more with pernicious and hurtful works; it is neither beseeming a Christian who is light, nor God himself, in whom he is made light, nay, it cannot be, that a béleeving. Christian should communicate with such works; for, what fellowship hath light with darkness? 1 Cor. 6. we cannot be partakers of the Lords Table, and the Table of Devils, 1 Cor. 10. 21. Be not partaker of other men's sins, 1 Tim. 5. 22. Now the works of the wicked, are either such as are properly their own, which in themselves are simply evil, and void of all respect of good, as drunkenness, whoredom, adultery, idolatry, and the like; and with these we must in no case communicate, have nothing to do with them; Again, there are some works, which God worketh in them, as to build Hospitals, to sustain the poor, to bring up children, to fight against the common enemy, and such like civil and political works; and with these works we may communicate, as they are good works in them; whatsoever therefore 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 darkness, not of light; it is not of faith, because it wants the word, and therefore it is sin; But what need I to wade further in this assertion, seeing the Text is so plain? Have no fellowship with unfruitful works of darkness.  
Object. 1 But Naaman went into the house of Rimmon, an idolatrous place; and said; The Lord pardon me 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 myself there in the house of Rimmon, when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing; And the Prophet said unto him, Go in peace, 2 King. 5. 18. 19 Therefore it seems the Prophet granted him leave to worship in the idolatrous Temple, and so to have fellowship with idolatry, 〈◊〉 work of darkness.  
Answ. This bowing of Naaman in the house of Rimmon, was not religious, by way of adoration of the Idol; as some have thought, and condemned it as a sin in Naaman, and say that Naaman knew it to be a sin, and therefore craved pardon, if he did bow; Neither did the Prophet grant him leave to bow● there, but only by that form of speech, promised to pray to God to defend him, that he should not fall, and if he● did fall, to forgive him; as some others affirm; But the best answer is this; that this bowing of Naaman was officious, civil and political, and necessary, and so no sin; but Naaman thinking through ignorance it to be a sin, the Prophet bids him be of good cheer, it was no sin, so he bowed not to the Idol; but only for duty 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 only bowed himself to support the King, which he might without sin.  
Object. Some say, that the Prophet Daniel did worship Nebuchadnezars image, and therefore was not cast into the furnace; but say they, it is not recorded as a sin in Daniel, etc.  
Answ. It is not mentioned in the whole History, that Daniel did worship is, neither do we read, that ever he was enjoined to worship it, neither was it offered unto him to be worshipped; if it were, happily they observed not his behaviour towards it; if they did observe him, yet happily he was not accused, because he was in great favour with the King; if he were accused, yet the King for the great love he bore unto him, would not punish him. But how doth all this prove, that he did worship the Image? They do great wrong to this holy Prophet; for shame Masters make better arguments.  
Object. But Paul with four others took on him a vow, and after the manner of the jews purified himself with them, etc. but he did that which he condemned, and disallowed, only for peace sake; Therefore say some, we for peace sake, and charity, may be present at idolatrous places, etc. though things in themselves not lawful; Acts 21.  
Answ. Some have condemned openly this fact of Paul; of which opinion sometimes Zanchius confesseth himself to have been; but afterward, being better advised, he saith, that answer is contrary to Acts 24. where Paul makes mention of this fact as well done; It is therefore to be observed, that legal ceremonies for that time, were things indifferent, which might be kept or not kept, so long as they were not urged as necessary to salvation; but if they were urged as necessary to salvation, than they were not lawful; as Paul circumcised Timothy, but he would not circumcise Titus, because the jews thought he could not be saved without it; and therefore it was lawful for Paul, to take on him a vow, and to purify himself in the Temple, when for concord sake, he did nothing but what was as then lawful, being indifferent; This makes nothing for Papists, or others that think they may be present at idolatrous service & Masses, which are both idolatrous, and impious; things of their own invention, and none of Christ's institution, as they falsely affirm.  
Object. But say some, though we are present at such places, and in regard of external presence, and the body may seem to adore their Idols, yet we detest them in our hearts and mind.  
Answ. This is a frivolous excuse, and but an idle evasion; for Idolatry is forbidden not only in the mind, but the whole man; and we must glorify God both in body and soul, 1 Cor. 6. 20. and God commends those, that never bowed their knees to Baal; And the Prophet saith, We must lift up our hearts with our hands to God in the heavens, Lam. 3. 41. both to God, neither to Idols.  
Object. But what say you to the example of Paul; who, to the jews, became as a jew, that he might win the jews, to them that are under the law, as under the law, that he might gain them that are under the law; to those that are without law, as without law, that he might gain them that are without law; to them that were weak, he became as weak, that he might gain the weak; He was made all things to all men, that he might by all means save some, 1 Cor. 9 20. 21. 22. Why then may not we be present at their idolatrous services, and the like, in hope to gain others it seems we may be any thing.  
Answ. Paul's speech, must be understood wholly of things indifferent, not of things simply evil; as their Papistical courses, and Idolatrous practices are not indifferent, but evil and wicked; And we must not do evil, that good may come thereof, Rom. 3. therefore not to be present at their Idolatries, in hope to gain them; Thus their argument is worth nothing, being a longè dissimilibus, from things fare unlike; Paul speaking I say of things indifferent, which there are not.  
Other arguments there are, which are not worth answering, as being proved from holy Scriptures, or at least they are taken out of the books called Apocrypha, which we reject, as not canonical, but these which I have named are the main, and from these may be answered the other; And thus have I shown, how fare forth we may or may not dwell with the wicked, or communicate with their works.  
All which should teach us to shun so much as in us lieth, the very persons of the wicked, and their company; but because as hath been shown, this is impossible (for then we must go out of this world, 1 Cor. 5. 10.) therefore our principal care must be, to learn to know them and observe them, and in no case to communicate with their sins, or to be partakers of their evil deeds; rather choosing with Moses, to suffer affliction with the people of God, than with the wicked to enjoy the pleasures of sin for a season, etc. Heb. 11. 24. 25. 26. Yea, we should rather die, and be afflicted with any torments, and suffer any punishment, than to communicate with Idolatrous worships, and other works of darkness; as Shadrach, Meshach and Abednego, had rather be cast into the hot furnace, then worship the golden image, Dan. 3.  
Having now finished to the full this Dehortation, and answered such questions and doubts as are commonly alleged to the contrary, Now I come particularly to the Reasons which the Apostle layeth down to dissuade us from this fellowship, and communication with the sins of others. First, because they are works of darkness; therefore have no fellowship with them.  
Works of darkness.] These words contain the first reason of this dehortation; and by works of darkness, are meant the sins of wicked men, as wicked men themselves are termed darkness, Ver. 8. And the force of the Apostles Argument stands thus; If ye must walk as children of light, than ye must have nothing to do with the works of darkness. But ye must walk as children of light. Ergo. And the reason of the consequence of the proposition is this, because, there can be no fellowship between light and darkness. 2. Corinth. 6. 14. In which place the Apostle handleth more fully the same Argument: Be not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness, what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with as infidel? and what agreement hath the Temple of GOD with idols? Here is the maier proposition, and reasons, Verses 14. 15, 16. But ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Here is the assumption, and his confirmation, Vers. 16. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Here is the Conclusion, with a promise. vers. 17, 18. Nothing can be more clear than this place. Again, the like Argument is used, 1. Corinth. 10. 20, 21. which may thus be framed, If ye cannot drink the cup of the Lord, and the cup of devils, nor be partakers of the Lords Table, and the table of devils; then have no fellowship with devils. But ye cannot drink the cup of the Lord, and the cup of devils, etc. Therefore have no fellowship with devils. Do we provoke the Lord? verse 22. From both which places, this general doctrine concerning all society with the wicked in their sins, may be raised; viz. That the external profession of impiety and wickedness, cannot stand with the nature of godliness; but that God is most highly provoked to anger, when we do partake with the wicked in their wicked works, especially in Idolatry, and false worships. And this for the scope of the place.  
Works of darkness.] By works of darkness, are meant all kind of sins, whether against the first Table, or second; What they are, the Apostle sets down in this chapter and elsewhere: In this chapter, Fornication, and all uncleanness covetousness, filthiness, foolish talking, jesting, whoredom, idolatry, verse. 3, 4, 5. Again, Rom. 13. 12, 13. rioting, drunkenness, chambering, wantonness, strife, envying, and the like, are the works of darkness, which he would have us cast off; And thus all other sins of wicked men whatsoever are called works of darkness, according to the best expositions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the works of darkness are every sin. Now sins are called works of darkness in many respects.  
First, because they come from the devil, the prince of darkness, and author of all evil, Who is a murderer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it. john 8. 44. and so of all other sins, the devil is the father of them, and the author of them, if not always effectively, yet suggestively, and occasionally; and that of job, may well be applied to the devil, That he is a King over all the children of pride. job 41. 34. and this is a true position, Diaboli suggestione fere omne peccatum peragitur, Almost every sin is accomplished through the suggestion of the devil; and in this sense the wicked are said to see the works of their father the devil. john 8. 38. viz. when they see and perceive his suggestions in their hearts; thus he is called the father of the wicked, not, qui generat per originem, sed imitationem; not originally, but by imitation; The wicked are of their father the devil, and the lusts of their father, they will do. john 8. 44. imitating him especially in two things, viz. in murder, and lying, as followeth; From all which it appears plainly; that sins, and sinful works, are the works of the devil, and the doers of them his children; and therefore, Saint john saith, He that committeth sin, is of the devil: for the devil sinneth from the beginning; for this purpose the Son of God was manifest, that he might destroy the works of the devil. 1. john 3, 8. In this the children of God are manifest, and the children of the devil; whosoever doth not righteousness is not of God, neither he that loveth not his brother; and so consequently they are of the devil. 1. john 3. 10. Christ told the unbelieving jews, that they do the works of their father the devil; and that they hear not Gods words, because they are not of God, but of the devil. john 8. 41. 47. Thus the devil is called, the prince of this world. john 16. the prince that ruleth in the ●●●e etc. Eph. 2. Where likewise he is called, the spirit that now worketh in the children of disobedience. vers 2. where we may plainly perceive, that the works of the wicked proceed from the devil, ruling them, and working all manner of evil in them.  
Object. But is not God the Author of sin? for it is said of God himself; Is there any evil in the city, and the Lord hath not done it? Amos 3. 6. I the Lord create evil, I do all these things, I create darkness. Esay 45. 7. Out of the mouth of the most high God proceedeth evil Lam. 3. 38. It may be thought that works of darkness then, come rather from God, than the devil.  
Answ. None of those places prove that God is the Author of sin; neither is the word Sin once named, but the word Evil. Omnis actio ut est actio, est a Deo, sed non malum actions. Every action, as it is an action; may be said to be of God; but the evil of the action is not of God, but of the devil: Secondly, Evil is twofold: Malum culpae, the evil of the fault; and this is merely and simply evil, void of all respect of good; and this is sin; but none of the former places speak of this evil. Malum poenae; the evil of the punishment; as crosses, affliction, sickness, adversity, and the like; and of this evil, God is Author; and this only is meant in all the former places alleged; and this is not absolutely evil, but hath some respect of good; Of this evil job speaks, Shall we receive good at the hands of God, and not evil? meaning the evil of adversity.) job 2. 10.  
Object. But God foreseeing, that both men and Angels would fall, might have prevented it, but he not hindering it, may seem to be the cause of their fall, and so of sin.  
Answ. If God had been bound to have hindered their fall, and did not, he might have been said to be accessary to their fall; but GOD is an absolute Lord, not bound to any action, nor to give a reason of any. Quest.: But why did not God confirm them in grace; and give them the will and perseverance itself? Answ. GOD gave them a power to will and persevere, but not the will and perseverance itself, because he would not; so he could have prevented their fall; but he would not; and so I may say, he could not, because his power depends upon his will, not his will upon his power. Quest. But why would not God? Answ. O vain man, who art thou that pleadest with God? etc. Rom. 9, 20, 21, 22. This is the first Reason; Works of darkness, because they proceed from the devil, the Prince of darkness.  
And it is as if the Apostle should have said, I would have you to conform yourselves to be like your heavenly Father, walking as children of light; Now, God is light, and in him is no darkness at all. 1. john 1. 5. As than you will approve yourselves to be God's children, as you profess yourselves to be; Then have nothing to do with any one work of darkness, for than ye have no fellowship with God, if ye walk in darkness. 1. john 1. 6. but ye have fellowship with the devil, and his sons you are, if ye do the works of darkness, which come from him; As you will be loath to be accounted the devil's darlings, have no fellowship with the works of darkness.  
Secondly; Sins are works of darkness, because they are practised by those who are darkness, viz. the wicked; Thus all not converted are called darkness: Ye were once darkness. Ephes. 5. 8. They walk in the vanity of their mind, having their understanding darkened through their ignorance, because of the hardness of their hearts. Ephes. 4. 17, 18. Thus they are darkened in ignorance and error, wanting faith in their understanding; the heat of love in affection; and all show of good in their example & conversation; The whole way of the wicked is as darkness. Pro 4. 19 They are in darkness, & walk in darkness, & yet they boast of fellowship with God, but they are liars, & do not the truth. 1. joh. 1. 6. Thus they are called the darkness; The light shined in darkness, and the darkness comprehended it not. joh. 1. 5. Christ is the true light, that lighteth every man that cometh into the world, but the world (that is, the wicked) neither know him, nor receive him. joh. 1. 9 It is God's judgement upon them, that seeing, they perceive not, hearing they understand not, their ears are dull of hearing, and their eyes have they fast closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and God should heal them. Esay 6. 9 Acts 28. 26, 27. Thus David prayed, Let their eyes be darkened, that they may not see. Psalm. 69. 23. Rom. 11. 10. God hath given them a spirit of slumber, eyes that they should not see, ears that they should not hear unto this day. Romans 11. 8. The Lord hath poured out upon them the spirit of deep sleep, and hath closed their eyes. Esay 29. Wherefore, unless you will be counted among the wicked, have no fellowship with the works of darkness; for it is their property only to commit them; for the righteous do no iniquity. Psal. 119. 3. He that is borne of God, doth not commit sin. 1. joh. 3. 9  
Thirdly; Sins are work● of darkness, because they love darkness, and hate the light: This puts a difference between the godly and the wicked, be●●●●●ers and unbelievers; Ch●●● came a light into the world, that whosoever bele●ueth on him should not abide in darkness john 12. 46. Here is a true and infallible note of a true believer, viz. to come out of darkness of sin, ignorance, and error▪ And he that doth truth; cometh to the light, that his deeds may be made manifest, that they are wrought in God. joh. 3. 21. Lo, another mark of the godly: On the contrary; He that believeth not is condemned already, because he believeth not in the Name of the only begotten Son of God; And this is the condemnation, that light is come into the world, and men loved darkness, rather than light, because their deeds were evil. For every one that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved, joh. 3. 18. 19 20. Lo here, three brands of a wicked man: 1. he believeth not in Christ: 2. he loveth darkness: 3. he hateth the light. They love darkness, because they love to do all things in secret, as Paul saith, It is a shame to speak of those things which are done of them in secret, Ephes. 5. 12. They that sleep, sleep in the night, and they that be drunk, are drunk in the night. 1 Thes. 5. 7.  
Thus adultery, fornication, uncleanness, wantonness, whoredom, love darkness, and delight to be in secret; And whereas a child of siue or six years old would fray them, and make them not to dare to attempt such wickedness, yet the allseeing eye of God doth nothing daunt them; and so it is with drunkards, thiefs murderers, and the like; who commit such villainies for the most part in secret. Thus, the young man was overtaken by the whore, in the evening, in the twilight, in the black and dark night, Proverb. 7. 9 10. They l●ue evil more than good, and lying rather then to speak righteousness; yea, their tongue loveth all devouring words, Psal, 52. 3. 4. Again, they hate the light. First, Christ, who is the true light. Secondly the godly, who are light in the Lord. Thirdly, the light of the Gospel, because it layeth open, discovers, and reproveth their evil deeds. Fourthly, God's Ministers, who are the lights of the world; Fiftly, the light of an holy example; as we may read. They hated Christ, joh. 15. 18. the godly, joh. 15. 19 God's Ministers, Math. 10. 22. the light of the Gospel, joh. 3. 20. holy example, falsely accusing our good conversation in Christ, 1 Pet. 3. 16. Prou. 29. 27.  
Sins are works of darkness, because they infatuate and besot the wicked, as doth darkness; As a man that walketh in a dark night, cannot see to do any thing, nor knows not which way to go, but stumbleth at every thing, and knoweth not whether he goeth, or where he is, because the darkness blinds him; Even so, saith Solomon, The way of the wicked is as darkness, they know not at what they stumble, Prou. 4. 19 He that hateth his brother is in darkness, and walketh in darkness, and knoweth not whether he goeth, because that darkness hath blinded his eyes, 1 john 2. 11. for he that walketh in darkness, knoweth not whether he goeth, john 12. 35. Thus through drunkenness, whoredom, covetousness, and the like, a number are so besotted, that for their lives they cannot leave them, but rather resolve to live in them; The drunkard shall say, they have beaten me, and I was not sick, they have stricken me, and I felt it not, when shall I awake? I will seek it yet again, Prou. 23. 34. 35. Lo how they are besotted; The whore with much fair speech caused the young man to yield, with the flattering of her lips; she forced him, then mark; He goeth after her straight-way, as an Ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart strike through his liver, as a bird hasteth to the snare, and knoweth not that it is for his life, Prou. 7. 21. 22. 23. Lo how fearfully and dangerously he is besotted; and no marvel they be thus besotted with sin, seeing as Paul saith, They walk in the vanity of their minds, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts, who being past feeling; have given themselves over unto lasciviousness, to work all uncleanness with greediness, Ephes. 4. 17. 18. 19 Thus in regard of this besotting, the wicked are often termed fools, The fool walketh in darkness, Eccles. 2. 14. I said unto the fools, deal not so foolishly, etc. Psal. 75. 4. I was envious at the foolish, when I saw the prosperity of the wicked, Psal. 73. 3. Remember how the foolish man reproacheth thee daily, O God, Psal. 74. 22. and very oft in the Psalms. Saint Paul calleth them, unreasonable men; Pray that we may be delivered from unreasonable and wicked men, 2 Thes. 3. 2. They will not be learned, nor understand, but walk on still in darkness, Psal. 82. 5. And their foolish heart is darkened, Rom. 1. 21. etc. where ye may read at large of the sottishness of wicked men by sin.  
Fiftly, Sins are called works of darkness, because they end in darkness; As they are practised here in the Kingdom of darkness, so they shall end hereafter in utter darkness; They come from spiritual darkness, they love material darkness, they tend to, and end in, eternal darkness; Cast ye, saith Christ, the unprofitable servant into utter darkness, there shall be weeping, and gnashing of teeth, Math. 25. And he that had not on the wedding Garment, was commanded to be bound hand and foot, and 〈◊〉 away, and cast into 〈◊〉 darkness, Math. 22 1●. The children of the Kingdom shall be cast out into utter darkness, Math. 8. 12. There is a twofold darkness, 1. Inward, as blindness of mind; 2. Outer darkness, which is the eternal night of damnation. This is the end of all, and every sin, without repentance; For, every sin deserves it, Every transgression deserves the just recompense of reward, Heb. 2. 2. that is, eternal death, for the wages of sin is deaeths, Rom. 6. What fruit had ye then in those things, whereof ye are now ashamed, for the end of those things is death, Rom. 6. 21. To the wicked, the mist of darkness is reserved for ever, 2 Pet. 2. 17. For if God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement, The Lord than knoweth how to reserve the unjust unto the day of judgement to be punished, etc. 2 Pet. 2. 4. and 9 To whom is reserved the blackness of darkness for ever, jude 13. Verse. The wicked are compared to briars and thorns, which are rejected, and nigh unto cursing, whose end is to be burned, Heb. 6. 8. Whose end is destruction, Philip. 3. 19 that is, eternal damnation, which is a separation of soul and body from God, and an adjudging of them both, to perpetual torments in hell fire, with the devil and his angels. And thus much of the several reasons, why sins are called here works of darkness; Now briefly of the Application & Uses of this unto ourselves.  
From that which hath 
Obser.  been spoken concerning works of darkness, we may observe, what an horrible, and abominable thing Sin is; it is most odious, and accursed; It makes a man bondslave to Satan▪ a pre● for the Devil; servant to itself, an h●ter of God himself; delighting in nothing that good is; It makes a man blind, foolish, impions, sottish, darkening the whole 〈◊〉, beginning in darkness, and ending in utter darkness, where shall be weeping and ●●●shing of teeth; This is all the good that sin doth; and howsoever wicked men will not believe this, but flatter themselves in their mischief, and go on still in their wickedness, walking on still in darkness, yet the time shall come, as true as God hath spoken it, when these shall go away into perpetual torments, the reward of works of darkness, Math. 25. 46. where they shall howl and cry in utter darkness, woe and alas, that ever we were borne, thus to be tormented in this flame, never to be quenched, Thus we may see Sin as i● were anatomised before us and unmasked, and laid open in his colours, to the astonishment and amazement of all that take pleasure therein, who shall be damned, 2 Thes. 2. 12.  
Use. 1 How should the consideration of this move us to make conscience of every sin, to hate it to the death, to loathe and abhor it, to be quite out of love with it, as being the bane of our souls, and the cause of the destruction both of body and soul? We are not of the night, nor of darkness, therefore let us not sleep in sin, as do others, but let us watch, and be sober, 1 Thes. 5. 5. 6. And that knowing the time, that now it is high time to awake out of sleep, etc. Let us therefore cast off the work of darkness, and let us put on the armour of light; Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13. 11. 12. 13. And for the better doing of this, we must follow our Saviour Christ, in conforming ourselves to be like him, who saith: I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life, john 8. 12.  
Use. 2 Secondly, this must teach all God's children to bless and praise God's name; to show forth the praises of him who hath called us out of darkness, into his marvelous light. 1 Pet. 2. 9 Giving thankes unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his de●re Son, Colos. 1. 12. 13. whereas otherwise we might have perished in utter darkness; And this of the first Reason.  
The second Reason why we must not communicate with the sins of others, is, because all sins are unfruitful; Have no fellowship with unfruitful works of darkness.  
Unfruitful works.] That sin is altogether unfruitful, as it appears here in the Text, so it is confirmed by other places of holy Scripture, showing there is no profit in sin. 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 we may observe a threefold Proposition, concerning sin, 1. every sin is unfruitful, 2. every sin is shameful, 3. every sin is mortal. Here is a great loss no fruit, a bad end; yea, even then, when they took most delight and pleasure in sin, and gave themselves over most of all to the service of sin, even then, saith Paul, ye had no fruit in sin. Saint Paul exhorteth, to maintain good works for necessary uses, that we be not unfruitful, Tit. 3. 14. where he doth intimate thus much, that as good works make us fruitful, so evil works, or want of works, make us unfruitful and unprofitable. He that received his talon, and did no good with it, is called the unprofitable servant. Matth. 25. 30. The hope of the wicked is vain, their labours unfruitful, their works unprofitable. Wisd. 3. 11. Their thoughts are vain, their words idle, their works sinful, all both sinful and unfruitful, and therefore unfruitful, because sinful, as in the Text. It was salomon's conclusion, All is vanity, and there is no profit under the Sun. Eccles. 2. 11, 22. and 1. 2, 3. and 3. 9 at large in that book.  
Object. But it may be objected; How can sin be called unfruitful, whereas, a number get great gain, and enrich themselves by sinning, as by Lying, Stealing, Whoring, and Bawdry, Cruelty, Oppression, Bribery, Extortion, Covetousness, Usury, False dealing, Deceitful Weights and Measures, and the like? many come to great wealth by these; sin therefore is profitable.  
Answ. This is no true gain, neither doth it profit any, but being gotten by unlawful means, is both wicked and abominable; and as the Fathers commonly say, Nil prodest luerifacere temporalia, si perdantur eterna: It nothing profiteth to gain temporal things, and to lose eternal; For what is a man profited, if he shall gain the whole world, and lose his own soul? Matth. 16. 26. So, what profit do ye call that, when men get never so much, by the forenamed sins, and afterwards lose their souls for their labour?  
The scope of the Apostle here, is to stir up the faithful to fruitfulness, and to lead their lives fruitfully and profitably, that so they may walk proving what is pleasing to God; As if he should have said, Ye cannot possibly please God, neither can your conversation be answerable to your profession, if you communicate with wicked men in their sins, which are altogether unfruitful. This place is well explained, Coloss. 1. 9, 10. being in effect all one; there the Apostle saith, We cease not to pray for you, and to desire you, that ye might be filled with the knowledge of God's will, in all wisdom and spiritual understanding: That ye might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, etc. What is this, I say, but the same with this Text, Walke-prooving what is wellpleasing to GOD, And have no fellowship with unfruitful works? If we would walk worthy of the Lord, and as becometh our profession, than we must learn to know his will, and please him; If we would please him, than we must be fruitful in every good work; If we would be fruitful in every good work, than we must have no fellowship with the sins of the wicked, for they are all unfruitful; yea, howsoever our profession is if we live in the practice of these unfruitful works, or have the least communion with them, We may profess we know God, but by our works we deny him, being abominable, and disobedient, and to every good work reprobate. Tit. 1. 16.  
It is the saying of the Apostle, All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished to all good works. 2. Tim. 3. 16, 17. If all Scripture, than this of the Text, aiming at this, that men should be fruitful; This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works, these things are good & profitable unto men. But avoid foolish questions, and genealogies, and contentions, and strive about the Law, for they are unprofitable, and vain. Tit. 3. 8, 9 and so it is true of all other sins whatsoever, they are unprofitable, vain, and unfruitful: Indeed the bad fruits and effects of sin are manifold; and wicked men bring forth most vile fruits in their lives and conversations, but there is no good fruit neither in sin nor sinners; Ye shall know them by their fruits; Do men gather grapes of thorns, or figs of thistles? Even so every good tree brings forth good fruit; but a corrupt tree bringeth forth evil fruit; A corrupt tree cannot bring forth good fruit. Mat. 7. 16, 17, 18. etc.  
Unfruitful works.] Sins are said to be unfruitful, many ways; both in regard of God, ourselves, or others; and this both in regard of soul and body, goods, or good name, as I will show in order.  
First, In regard of God; Sin is unfruitful in regard of God, both in regard of himself. 2. in respect of his word. In regard of himself; 1. Because it is most injurious unto him; We indeed do hurt ourselves, hurt our neighbours, but the party most injured is God himself as being the Lawgiver, commanding what is to be done, and forbidding what is to be undone; yea, as Aquinas saith, (God being infinite in greatness and goodness, infinite in might, power, majesty and mercy,) Sin may be not unfitly termed, as it were an infinite injury; David seemed to have sinned most against Vriah, in committing adultery with his wife, in making of him drunk, in causing him to be murdered, as we read at large, 2. Sam. 11. yet, as acknowledging, God most of all to be injured, being reproved by Nathan, said, I have sinned against the Lord. 2. Sam. 12. 13. yea, he cries out in the Psalm, Against thee, against thee only ●aue I sinned, and done this evil in thy sight. Psalm. 51. 4 So when joseph was enticed to adultery, he acknowledged God to be most injured, and therefore would not, durst not, saying, How shall I do this great wickedness, and sin against God? Gen. 39 9 Thus it is said of Ananias and Saphira, who told a lie; Peter tells Ananias, Thou hast not lied unto men, but unto God. Acts 5. 4. yea, the devil filled his heart to lie to the holy Ghost, vers. 3. Thus by sin, God the Father is highly displeased, 2. Sam. 11. 27. The Son of God, Christ jesus, crucified afresh, and put to an open shame. Hebr. 6. 6. The holy Ghost grieved. Ephes. 4. 30. Sin therefore in regard of God himself is unfruitful.  
Secondly, in regard of himself, because sin tends only and wholly to the dishonour of his Name, Whereas, All things must be done to the glory of God. 1. Cor. 10. 31. sin dishonoureth and disglorifieth God. Through breaking of the Law thou dishonourest God; The Name of God is blasphemed through such. Rom. 2. 23. Thus when they knew God, they glorified him not as God, but became vain, etc. Rom. 1. 21.  
Thirdly, sin is unfruitful in regard of the Gospel; both in that it disgraceth the Gospel, as also in hindering us from profiting by it. First, whereas, only our conversation must be as becometh the Gospel of Christ. Philipp. 1. 27. and we must adorn the doctrine of God our Saviour in all things. Titus 2. 10. yet, sin doth nothing but disgrace and discredit the Gospel, causing the same and the professors thereof to be evil spoken of; The word of God is blasphemed. Titus 2. 5. Again, the Gospel cannot profit us, because of ignorance, unbelief; want of faith, etc. The Gospel was preached unto them of old time, but did not profit them, because it was not mixed with faith, in those who heard it. Heb. 4. 2.  
Fourthly, Sin is unfruitful in regard of ourselves; First, In regard of our souls; For sin vndooeth the soul for ever, it destroyeth it; both in that it stops the way to mercy, as also hindereth the means of salvation, as the Word, Sacraments, Prayer, and the like; yea, though a man could gain the whole world, yet it's no true gain, when through sin he loseth his own soul. Matth. 16. 26. A wicked man may seem to be in great prosperity outwardly, as Psalm. 73. 3. etc. but it's no true prosperity; for he that hideth his sins shall not prosper. Prou. 28. 13. that is, his soul shall not prosper; and then woe be unto them, if their soul prosper not. Secondly, in regard of our bodies; witness the manifold plagues, judgements, punishments, sicknesses, diseases, crosses, afflictions, which sin doth pull upon us; as we see plainly, yet lamentably set forth, at large, Deut. 28. Levit. 26. where in reading you shall understand. It causeth death, not only the corporal death, but eternal, both of soul and body; Destruction is from ourselves; (namely for sin.) Hos. 13. 9 Man suffereth for his sin Lament. 3. 39 The wages of sin is death. Rom. 6. 23. And every transgression deserveth the just recompense of reward. Heb. 2. 2. Destruction shall be to the workers of iniquity. Prou. 10. 29. The pervercenesse of transgressors shall destroy them. Prou. 11. 3. Infinite are the proofs hereof, that sin is most unfruitful both in regard of soul and body, as being most hurtful to both. Thirdly, in regard of our goods and outward estate; for either it hindereth, from receiving good at God's hand; or else causeth a curse upon them being received; either outward things shall not go well with us, or they shall be as snares unto us, heaping up wrath against the day of wrath. Your iniquities have separated between you, and your God; and your sins have hid his face from you, that he will not hear, etc. Esay 59 2, 3. If a nation do evil in God's sight, that it obey not his voice, than God will repent of the good, wherewith he said he would benefit them. I'er. 18. 10. If ye will not hear, and if ye will not lay it to heart, to give glory unto my Name, saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings, yea, I have cursed them already, because ye do not lay it to heart; Behold, I will corrupt your seed, etc. Malac. 2, 2. etc. Fourthly, In regard of our good name; Sin brings upon us nothing but bad report, shame, disgrace, reproach, yea, such as will never be done away. He that committeth adultery with a woman lacketh understanding; he that doth it, destroyeth his own soul; A wound and dishonour shall he get, and his reproach shall not be wiped away. Prou. 6. 33. A wicked man is loathsome, and cometh to shame. Prou. 13. 5. What fruit had ye then in those things, whereof ye are now ashamed? Rom. 6. 21. Thus, Evil pursueth sinners. Prou. 13. 21. The curse of the Lord is in the house of the wicked. Prou. 3. 33. And sin is a reproach to any people. Prou. 14. verse 34.  
In a word; Sin is unfruitful in regard of others: For hereby we do greatly offend the weak brethren, Icandalize the Church, and harden the wicked in their sins, and confirm them in their wickedness; By sin, we lay a stumbling block in the way, and cause others to fall; A violent man enticeth his neighbour, and leadeth him into the way that is not good. Pro. 16. 29. Wicked men sleep not, except they have done mischief, and their sleep is taken away, unless they cause some to fall. Prou. 4. 16. How unprofitable and unfruitful all these ways are, appeareth. For he that offendeth one of the little ones that believe in Christ, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences, Woe to that man by whom the offence cometh. Matt. 18. 6, 7. And when we harden and confirm others in sin, what is this but to justify the , which is abomination to the Lord? Prou. 17. 15. yea, such are accursed, Prou. 24. 24. Esay 5. 23. Briefly; what is the cause of subversion of Kingdoms, alteration of Princes, and the like? is it not sin? For the transgression of a land, many are the Princes thereof. Prou. 28. 2. But what shall I say more? I cannot sufficiently express the unfruitfulness of sin; but as the Text hath it, so Solomon confirms it, Treasures of wickedness profit nothing. Prou. 10. 2. And thus I end this Doctrine: The Uses follow.  
Use. 1 Is sin so unfruitful? This then showeth the folly, and condemneth the madness of wicked men, who give themselves to nothing more than sin, wherein is no profit at all, and neglect godliness, which is greatest gain. 1. Tim. 6. 6. Let all such remember, if a man must give account for every idle word. Matth. 12. 36. much more for every idle, unfruitful and unprofitable work; For every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. Matth. 3. 10. The unprofitable servant shall be cast into utter darkness, where shall be weeping and gnashing of teeth. Matth. 25. and yet to see the madness of men, as Solomon speaks, that fools make but a sport of sin. Prou. 19 23.  
Use. 2 Let us avoid every sin, and the occasions thereof, and labour to become godly, practising good wotkes, and bringing forth fruits of godliness, this will make us that we shall not be unfruitful; For godliness is profitable to all things, having promise of the life that now is, and of that which is to come. 1. Tim. 4. 8. Let us learn to maintain good works for necessary uses, that we be not unfruitful, Tit. 3. 14. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works these things are good and profitable unto men; as Tit. 3. 8.  
Lastly, this must teach ●● all to repent hearty of o●● unfruitfulness, idleness, an● unprofitableness, as knowing that if we live and die unfruitfulness, our case fearful and damnable, hath been proved; B●● forth therefore fruits meet for repentance, Math. 3. 8. And so, I pray God, that ye may walk worthy of the Lord, unto all pleasing, being fruitful in every good work. Coloss. 1. 9, 10.  
And thus much of the Fift Sermon, and the Second Step of the Christian man's Walk.   

THE THIRD STEP, and sixth SERMON.  Text. But reprove them rather, Ephes. 5. 11. 
HItherto of the Dehortation; Now follows the second part of this verse, viz. an Exhortation, But reprove them rather; In the former the Apostle dehorts; first, from doing the former evils mentioned; secondly, from communicating with those that do them; thirdly, in these words he exhorts to a contrary duty, to reprove sin; which is not barely, but emphatically propounded, as the word (rather) d●th import; as if he had said, So fare be it from you, that ye should in any case communicate with such unfruitful works of darkness, as that ye ought rather to reprove them than to have the least to do with them, and that, by convincing the doers of them, that such works are altogethet evil, unfruitful, hurtful, yea, damnable, and therefore to be avoided; that others being thus reproved, and convicted, may be brought to a sight and knowledge of their sins, and so repent and be saved, and not suffered to run on headlong in their sins to their own destruction, as many do for want of reproof; From this Dehortation and Exhortation thus joined together, ariseth a twofold observation.  
First, hence I gather, that 
Obser. 1.  it's not sufficient, not to do evil, but we must do good; It is a fault in a number, that please themselves in this, that they are not such notorious evil livers as many are, yea, but observe them well, they do no good; But, as we must cease to do evil, so we must learn to do well, Esay 1. 16. 17. As we must put off the old man with his works, which ar● corrupt, so we must be renewe● in the spirit of our minds, a●● put on the new man, etc. A● we must not lie, so we must spea● truth; As we must not steal, ● we must labour rather, working that which is good, etc. Eph●● 4. 22. to the end. As we mu●● dye unto sin, so we must live unto righteousness. As we must not communicate with unfruitful works of darkness, so we must rather reprove them.  
Who so will reprove 
Obser. 2.  sin, must not be tainted with evil, neither communicate with evil; We must first put in practise the Dehortation, before we can well perform the Exhortation; We must first pull the beam out of our own eye, before we can see to pull the moat out of our brother's eye, Math. 7. 5. We cannot reprove sin in others, and be as bad ourselves, either doing evil or communicating with it; but of these by the way, and more fully afterwards.  
But reprove them rather.] These words contain the Third Step of the Christian Man's Walk; alluding to a third property of the Sun. As the Sun by her light, doth discover lay open, and make manifest, things in secret and unknown, (For it is light that maketh all things manifest, Ephes. 5. 13.) So Christians who are made light in the Lord, should labour to discover the sins of others unto their faces, convincing them, that they are thus and thus guilty of this and that sin, and make it manifest to the shame of the doer, and so to reprove him for it, seeking the glory of God in the good of our brethren.  
In handling of these words, I observe two things concerning Christian reproof. 1. The Matter. 2. The Manner. In the Matter itself, consider three things, 1. the duty, Reprooue. 2. who must reprove? The children of light; as appears from 8. Verse 3. What must be reproved? viz. not so much the persons of men, as their sins; But rather reprove them. First of the duty.  
Reprooue.] This word in the original is more significant, than can be fitly expressed in one English word; and therefore in diverse places of holy Scripture it's diversely translated, yet all tending to the same effect; Commonly, in this sense; to reprove, as here, and elsewhere; and thus it is taken either actively, or passively; Actively, as here, and 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprove: Passively, as john 3. 20. He that doth evil, cometh not to the light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; lest his deeds should be reproved. Sometimes it is translated to rebuke, which is somewhat different from the former, as may appear by Paul's words, distinguishing them; 2 Tim. 4. 2. Reprooue, Rebuke, etc. thus it is, 1 Tim. 5. 20. Them that sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rebuke before all; and many other places. But most properly, the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifies to convince; and thus it is often used; as 1 Cor. 14. 24. If all prophecy, and there come in one that believeth not, or one unlearned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is convinced of all; So it is taken passively; so, Tit. 1. 9 A Bishop must be able to exhort by wholesome and sound doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to convince the gainesaiers. So, I am. 2. 9 If ye have respect to persons, ye commit sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. being convinced of the law, as transgressors. So, Epist. jude, and 15. Verse. Christ cometh with ten thousands of his Saints, to execute judgement upon all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to convince all that are , & thus it is taken actively. All which significations, laid together, the sense is this. Convince them in their consciences of the forenamed sins, as fornication, all uncleanness, covetousness, filthiness, foolish talking, jesting unseemly, idolatry, and the like; Convince them, I say, that they are altogether evil, vile, abominable, unfruitful, and without repentance, damnable, and therefore to be avoided; and so think it not sufficient, that you avoid them in yourselves, but they being so convicted, proceed to reprove and rebuke them, and as occasion shall serve, correct them, labouring by all means to bring them out of those sins, and not suffer them to perish in their sins. And this for the meaning.  
Hence I observe in the 
Obser. 1.  first place, that it is the duty of every Christian in general, and each one in particular, to reprove the sins and vices of these times, which we shall see to be in others, as well as to avoid them in ourselves; This is that Christian zeal that ought to be in every one, not to endure evil; not to suffer sin to rest upon our brethren; So zealous ought we to be for God's glory, and so loving unto our brethren, as by Christian reproof to stop the course of sin. We are redeemed by Christ from all iniquity, to be a peculiar people, zealous of good works, Tit. 2. 14. Now, one main good work, is Christian reproof. This is strictly enjoined by. God himself; saying, Thou shalt not hate thy brother in thy heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Levit. 19 17. Whence we may gather, That, as not reprooving, is a sign of hatred of our brother, so reprooving is a means to make men leave their sins. It is cruelty unto men; and unkindness towards God, not to reprove sin; cruelty to men, because we knowing and seeing it, yet suffer them to perish, and will not hold them back, so much as we can, when we see them straying to their own destruction: Unkindness towards God, because we seek not God's glory in the good of our brethren, we show no dislike of their sins, we are not grieved, with Lot, at their wicked conversations; We are but disloyal and unfaithful subjects to our heavenly King, when we suffer any to speak evil of him, or do evil against him, and yet we will never set ourselves against them; We are but unkind and dishonest children, who will hear so good a Father, so wronged, and we not to seek to maintain his glory; yea, it is a despising of God's Majesty, when we rebuke not men's vices.  
Use. 1 This especially concern Ministers, to be diligent and painful in Preaching the Word, giving the people warning, and reprooving their vices; This hath been the usual practice of all the Prophets and Apostles, and our Saviour himself; Many Ministers are foully faulty it this, who sow Pillows vnde●mens elbows, singing altogether mercy, and not judgement, speaking pleasing things, and either for favour, fear, or affection, neither will nor dare reprove their people's sins; or if they do, it is partially, reprooving some, not othersome; for fear of ill-will, discontent, and displeasure; thus fearing men more than God; so they may please men, care not how God is dishonoured; But let all Ministers take up the counsel of God by the Prophet: Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and the house of jacob their sins, Esay 58. 1. Let us take heed to that charge which Saint Paul giveth us to discharge; I charge thee before God, and the Lord jesus Christ, etc. Preach the word, be instant in season, and out of season, reprove, rebuke, exhort with all long-suffering and doctrine, 2 Tim. 4. 1. 2. For all Scripture is profitable, for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished to all good works, 2 Tim. 3. 16. 17.  
Use. 2 Secondly, this concerns Magistrates; as Ministers by the word, so they by the Sword must reprove sin; They must punish sin and vice, and seek a reformation in the Commonwealth; A Ruler must be a terror to evil works; He must not bear the Sword in vain, for he is the Minister of God, a revenger to execute wrath upon him that doth evil, Rom. 13. 3. 4. And for this cause, Magistrates must take heed of partiality, bribes, receiving of gifts, respecting of persons, and the like, which do greatly hinder the execution of justice, especially when they are to sit in the seat of judgement; yea, these make them to be so fare from reprooving and punishing of malefactors, as that rather they do harden them in their wickedness, and encourage them to do evil, and they themselves become accessary to the sins of malefactors; Let Magistrates therefore hearken diligently unto that good counsel of that good King jehoshaphat, and the more regard it, because spoken by a King to the judges; Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgement; Wherefore now, let the fear of God be upon you, take heed, and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts, 2 Chron. 19 6. 7. Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous, Deut. 16. 19 ye shall do no unrighousnesse in judgement, thou shalt not respect the person of the poor, nor honour the person of the mighty, Levit. 19 15. Neither shalt thou countenance a poor man in his cause, Exod. 23. 3. Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart, etc. And ye shall warn them that they trespass not against the Lord, and so wrath come upon you, 2 Chron. 19 9 10.  
Use. 3 This condemneth the practice of many Parents, and Masters of Families, who altogether neglect this duty of reprooving their Children and Servants; though sin lieth at the door, and they know it daily committed by them, yet are silent, winking at their faults, though most horrible, either seeing and not seeing, or seeing and not correcting; Thus though they know them to live in daily drunkenness, whoredom, theft, pride, wantonness, dicing, and gaming, idleness; lasciviousness, in swearing, and swaggering, in revelling and rioting day and night, yet are so fare from this reprooving, as rather they are ready to back and bolster them in their wicked courses, and no man must control them; Such Parents and Masters have a fearful account to make at the last day; and beside, they hold their children and servants in sin; and in what them lieth, plunge their souls into everlasting destruction, suffering them to run on headlong the broad way to hell, when as they may and aught to reclaim and restrain them; These are fare from David's mind, who would not suffer a wicked person in his house, Psal. 101. But what saith Solomon? Chasrens thy Son, while there is hope, and let not thy soul spare for his crying, Prou. 19 18. The blueness of the wound cleanseth away evil, Prou. 20. 30. Withhold not correction from the child; for if thou beat him with the rod, he shall not die; Thou shalt beat him with the rod, and shalt deliver his soul from hell, Prou. 23. 13. 14. Foolishness is bound in heart of a child, but the rod of correction shall drive it fare from him, Prou 22. 15. But it is an heavy case to think, how many children come to untimely ends, some to the Gallows, some to the Stab, some to make away themselves, for want of Parent's education in not bringing them up in the instruction and information of the Lord; Many children may curse their parents for this, and undoubtedly will curse them in hell hereafter; In a word, this condemneth the most, who suffer their neighbours to sin commonly, and either for fear, favour, affection, or some other sinister end, neither will nor dare reprove them, where●s God saith expressly, Thou shalt not hate thy brother in thy heart, but shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levit. 19 17. Yea, let all such know, that they are guilty of his sin. Leu. 5. 1, etc.  
Use. 4 Lastly; This must teach all to suffer themselves to be reproved, especially in the ministry of the Word. It is the counsel of Saint Paul: Suffer the words of exhortation. Hebr. 13. 22. So say I, Suffer the words of reprehension; We must know, that if we will be lively stones of the spiritual building, we must be first rough-hewen by the law, and then smoothed and plained by the Gospel; we must hear of judgement as well as mercy; we must endure the bitter pills of reproof, as well as the sugar of affectionate persuasions; we must apply as willingly the corrosives of the Law, 〈◊〉 the cordials of the Gospel; knowing what Solomon saith, Open rebuke is better than secret love. Prou 27. 5. Quest. But what if people will no● suffer reproof? Answ. Th● peril be upon their own● heads; the Minister hath discharged his own soul; ● God by the Prophet spea●●eth; If thou warn the wick●● of his way to turn from it; if ●● do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. Ezek. 33. 9 But this is the common fault of the most, to hear the Minister, so long as he sing placentia, id est, pleasing things, speaking words of eloquence, using flattering words, sowing pillows under men's elbows; but if he lance the sore, and touch them to the quick, they hate him, they renounce him; They are so impudent, as he was to Moses, saying, Who made thee a ruler over us? Exo. 2. 14. or else so shameless and over-saucie, like Korah and his company, who told Moses and Aaron, Ye take too much upon you. Numb. 16. 3. Yet God commands, Cry aloud, and spare not, lift up thy voice like a trumpet; show my people their transgression, etc. Esay 58. 1.  
Now because we are backward to embrace this doctrine of reproof, let us briefly observe these reason's, to move us all thereunto.  
First; it is God's Commandment, that sin should be reproved; and so it is a contempt of God's Commandment to despise it; for God saith, Thou shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levit. 19 17. Cry aloud and spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of jacob their sins. Esay 58. 1. Preach the word, reprove, rebuke, etc. 2. Tim. 4. 2. Let us all remember, it is God who speaketh out of his word by his Ministers. See therefore, that ye refuse not him that speaketh, for ●● they escaped not, that refusel him that spoke on the earth, much more shall not we escape if we turn away from him that speaketh from heaven. Hebr. 12. 25.  
Secondly; Consider the excellency of reproof; both in the reproover, and reproved. He that regardeth reproof is prudent. Prou. 15. 5. He is in the way of life that keepeth instruction. Prou. 10. 17. As an earering of gold, and an ornament of fine gold, so is a wise reproover upon an obedient ear, Prou. 25. 12. Let the righteous smite, it shall be a kindness; and let him reprove me, it shall be an excellent oil, or precious balm. Psal. 141. 5. Reproofs of instruction are the way of life. Prou. 6. 23.  
Thirdly; Consider the profit of reproof. It is better to hear the rebuke of the wise, than for a man to hear the song of fools. Eccles. 7. 5. It may be the song of fools is more pleasing, and delightful to the flesh, but the rebuke of the wise is more profitable to the soul. The ear that heareth the reproof of life, abideth among the wise; He that heareth reproof, getteth understanding. Prou. 15. 31, 32. He that regardeth reproof shall be honoured. Prou. 13. 18.  
Fourthly; Consider the Necessity of reproof, and the danger of refusing it. He that hateth reproof is brutish. Prou. 12. 1. He that hateth reproof shall die. Prou. 15. 10. Povertie and shame shall be to him that refuseth instruction. Prou. 13. 18. He that refuseth reproof, erreth. Prou. 10. 17. Notable is that place of Solomon to this purpose; Because (saith God) you have set at naught all my Commandments, and would none of my reproof, I also will laugh at your calamity. I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you; Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me, for that they hated knowledge, and did not choose the fear of the Lord; They would none of my counsel, they despised all my reproof, Pro. 1. 25, 26, 27, 28, 29, 30.  
Fiftly; To hate reproof, is a property and sign of a notorious wicked man, and of such an one, as sitteth down in the seat of the scornful; Who refuseth to hear the voice of the charmer, charm he never so wisely. Psal. 58. 5. A scorner heareth not reproof. Prou. 13. 1. Our Saviour Christ put this difference between the godly, and the wicked; For every one that doth evil, hateth the light; neither cometh to the light, left his deeds should be reproved. But he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God. john 3. 20, 21. A scorner will hate him that reproveth him. Prou. 9 8.  
In a word; Those that hate reproof, pull upon themselves swift damnation, and endless destruction. Thus saith God to the wicked, Thou hatest instruction, and castest my words behind thee, etc. But I will reprove thee, and set them in order before thee, Psalm. ●0 16, to 21. Thus when they shall say peace and safety, (promising to themselves most security) Then shall sudden destruction come upon them, as travail upon a woman with child, and they shall not escape. 1. Thes. 5. 3. according to that remarkable saying of Solomon; He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. Prou. 29. 1.  
Secondly, whereas the 
Obser. ●.  word translated, Reprooue, signifieth in the original, to Convince; Hence further I observe, what is the right order and direct course in the duty of reprooving; namely intending the good of the party, to convince him in his conscience of his fault, making it manifest, that it is a sin in him, and so to proceed to reprove, rebuke, admonish, and check him; and if occasion serve, to give due correction; that the party so convicted may be brought to a sight of his sin, and to amendment: It is therefore a preposterous and rash course suddenly to reprove bluntly, without convincing the conscience of the offender. We must follow the example of God himself in this, viz. So to reprove the party, as to set in order before his eyes the things that he hath done. Psalm. 50. 21. If all prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest, and so falling down on his face he will worship God, and report, that GOD is in you of a truth. 1. Corinth. 14. 24, 25. Without this convincing, our reproofs will be in vain; the party reproved will be more hardened, and grow more desperate, and so we shall do more hurt than good; beside, we shall be counted false accusers, and busi-bodies in other men's matters. And thus of the duty, Reprooue.  
The Second point in the matter, is concerning the persons, who must reprove. It is a duty which indeed concerns all men; all aught to do it, all should do it, though indeed all cannot: None are excepted, none exempted; for that rule is indefinite, and concerns all, Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levit. 19 17. Here is a commandment general. Indeed none ought to reprove either with scandal to himself or others, or with hurt and hindrance to the party reproved, because every one should be clear at least of open crimes, yet such are not simply freed from the performance of this duty. But more properly, and in a more special manner, this duty belongs to those that are regenerate by the Spirit of God, and truly converted; who are come out of their natural estate, and become spiritual; who being once darkness, are now made light in the Lord, walking as children of the light, as appeareth from the ●. verse; Ye were once darkness, but now are light in the Lord, walk as children of light, proving what is pleasing to the Lord, And have no fellowship with unfruitful works of darkness, but rather reprove them. They are called children of light, who being come out of the darkness of their sins, ignorance and error, are renewed in the spirit of their mind, being endued with the true knowledge of God, having their understanding enlightened, their judgements informed, their heart and life's reform, their wills rectified, their affections sanctified, and the whole man conformed to the will of God. As on the contrary, They are said to be children of darkness, who walk in the vanity of their mind; having the understanding darkened, being altenated from the life of God, through the ignorance that is in them, because of their hardness of their heart; who being passed feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. Ephes. 4. 17, 18, 19 unto these latter this duty doth not so properly belong; Therefore Saint Paul directly pointeth at the parties who must reprove; viz. children of light, expressing himself plainly elsewhere, Brethren, if any man be suddenly overtaken in any offence, ye which are [spiritual] restore such a one in the spirit of meekness, Galath. 6. 1. and in this place, Paul speaks not so much of reproof by word, as by deed, by the light of an holy life, which wicked men cannot perform.  
Use 1 This deeply condemneth all those that have no care of their brethren; and therefore, though they sinne openly, and commonly, yet never reprove them, as thinking it a duty not belonging to their charge, and nothing concerns them; These are right of Cain his disposition, Am I my brother's keeper? Gen. 4. 9 therefore let them sink or swim, what is that to us? let them look to it whom it concerns, for my part I will not meddle in it; This I say, is the common sin of these times, most severely to be censured; for by this means, he which may save a soul, and will not, (which often times may be done by this Christian reproof) doth in effect, in what him lieth, kill and destroy his brother's soul, which indeed oftentimes perisheth for want of brotherly correction & reproof: Many have a care of the good of the bodies of others, and they are bound in conscience so to do; much more care than ought they to have of the good of their souls, being fare more precious than the body? And look how fare a man excels a beast, so fare should we regard the good of our brethren more than a beast. It is written, if we see our enemy's Ox or Ass to wander or go astray, we must turn him back, much more our brother going the broad way to destruction. Now to stir us up to the performance of this duty, let us observe what Saint james saith, Brethren, if any of you do err from the truth, and one convert him, let him know, that he which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins, jam. 5. 19 20.  
Use. 2 This teacheth us, that God doth not give unto us his gifts of grace, for ourselves alone, but for the good and benefit of others also; as we are to observe God's Commandments in ourselves, so to preserve them in others; as we are enlightened ourselves, so to enlighten others, labouring to bring them to the faith, which many times is done by due reproof, either by word, or deed, or both. This is agreeable to that, No man lights a candle, and puts it under a bushel, but sets it on a Candlestick, that it may give light to all in the house, Math. 5. 15. signifying, that we must not conceal those gifts which God giveth us, but employ them to the good of others; according to that remarkable saying; When thou art converted, strengthen thy brethren, Luke 22. 32. especially this concerns Ministers, as Paul saith, The dispensation is given me to you-ward, Ephes. 3. 2. Unto me the least of all Saints, is this grace given, that I should Preach to the Gentiles, etc. Ephes. 3. 8.  
Use. 3 Thirdly, what must be reproved? The Text saith, Reprooue them rather; [Them.] This may be understood, either of wicked men who are darkness, or of their sins which are works of darkness; In this place, the Apostle speaketh properly of their sins; Have no fellowship with unfruitful works of darkness, but reprove them, that is, works of darkness; Sins than are to be reproved. Quest. But may not persons themselves be reproved? Answ. All that are of the visible Church, at lest in show and outward profession, who are brethren in religion (though false brethren) if they be of the same particular Church, living under the same particular government, or being of another Church, yet profess the same religion with us, may and aught to be reproved and censured. Thus, Kings and Princes, the mighty Potentates, Magistrates, Ministers and all Superiors are subject to reproof, as well as others. Thus Nathan reproved King David, first, in a parable, afterwards directly, Thou art the man, 2 Sam. 12. 1. to 7. Thus Azariah the Priest, with fourscore more Priests of the Lord, that were valiant men, withstood King Vzziah, and reproved him sharply, for burning incense to the Lord, whereas it nothing pertained to him, but only to the Priests; Go out of the sanctuary, say they, for thou hast trespassed, neither shall it be for thine honour from the Lord God, 2 Chron. 26. 17. 18. Thus Paul reproved Peter to his face, Gal. 2. 11. to 15. and Paul bids the Colossians, to say unto Archippus, Take heed to thy Ministry, which thou hast received in the Lord, that thou fulfil it, Col. 4. 17▪ But on the contrary, this reproof belongs not to those which are out of the visible Church, as Iewes Turks, Pagans, and the like; reproof being a part of Ecclesiastical discipline reacheth not to such; as Paul saith, What have I to do to judge them that are without? i. e. those that are out of the Church, 1 Cor. 5. 11. 12. And here, by the way, I observe, that those Magistrates, Monarches, Ministers, and other Superiors, that will not endure the least reproof, do herein contemn God's ordinance, and are greatly to be censured; Let Superiors remember, they have many that will flatter them, but few that will or dare reprove them; whereas they being in highest place, are more subject to falling, and so most need of reproof. But what saith Solomon? He that rebuketh a man, afterwards, shall find more favour, than he that flattereth with the tongue, Prou. 28. 23.  
But the scope of the Apostle in this place, as I have observed, is to show rather what must be reproved; namely, all Sin whatsoever, known and certain; be it less or great; against God or man; even injuries and wrongs, especially public, though not always private; public, I say, which are dishonourable to God himself, scandalous to his Church, pervitious to him that committeth them.  
Hence than I gather, that 
Obser.  the main thing to be aimed at in our reproofs, is Sin in man, not so much man himself; it is Sin that is the bane of the soul; sin is mortal, deadly, and damnable; Through sin, both soul and body perish, it being not repent of; Seeing then we must labour to gain our brother from perishing in his sins, every sin must be reproved. Object. But by reprooving of men's sins, and men for their sins, I shall get ill-will, much hatred, contempt, and so thrust my hand as it were into a Wasp's nest, therefore I had better be silent, and let them alone. Answ. I answer with Solomon, Reprooue not a scorner, lest he hate thee; rebuke a wise man, and he will love thee, Prou. 9 8.  
Use. 1 This condemneth deeply the common fault of these times, that men make their reproofs matters of revenge; a fault both in public Ministers, and private persons, many making the Pulpit a place of revenge, railing, hard censuring, being invective against the parties, not against their sins; aiming chiefly at this, to set their brethren upon the Stage, making them spectacles to the world, rather exclaiming of them, than speaking in love to reclaim them; that I may say with Paul, They Preach Christ of envy, Philip. 1. 15. And the same is common among the most of our people, who lie in wait for their brethren; who, many times see, and hear their neighbours to sin, and that grievously, both in public and secret, yet never find fault with them; but when the least occasion is offered of falling out, than they will rip up all that they can, though it be many years after, to their utter overthrow, shame, and disgrace; yea, many times, in what them lieth, to the taking away of their neighbour's life; and through this comes so many nicke-names, reproachful terms and the like: This is, I say, the common course of reprooving; whereas Saint Paul would have us, to reprove, rebuke, with all long-suffering. 2. Tim. 4. 2.  
Use. 2 This reproveth all such, as cannot endure that their sins should be reproved; especially their great sin, their master-sinne, their beloved sin; a man may as well pull their heart out of their bosom, as that sin out of their heart; yea, such is the perverse nature of a number, that if they be reproved for their faults, are ready to offer violence to the party reprooving; like Saul with his spear, if you awake them, it's at your peril; ready with Herod to behead john Baptist, or with Achab to imprison the good Prophet Michaiah; yea, many there are, that do wilfully absent themselves from the Word, because they cannot endure their sins should be reproved; & if they thought the Minister would speak against such and such sins, they would never hear him, and therefore many times it is seen; that such an one, having a guilty conscience, though the Minister never meant him, will wilfully departed out of the Church, and bear a continual hatred to that Minister, for speaking against pride, swearing, swaggering, drunkenness, whoredom, usury, and the like; Thus they that do evil hate the light, neither will they come to the light, left their deeds should be reproved, john 3. 20. But these are scorners, proud; ●ir a scorner heareth not reproof. Prou. 13. 1. A scorner loveth ●ut one that reproveth him; neither will he go unto the wise. Prou. 15. 15. But let such know, whosoever they are, That God scorneth all such scorners. Prou. 3. 34.  
Use. 3 Let this move us all, to yield our necks to Christ his yoke, and our backs to this rod of Ecclesiastical censure, as acknowledging it to be a special means to save a soul from perishing in sin; and the rather, because it is God who reproveth by his Word, and so it is the Word that finds out our sins; and therefore whosoever hateth reproof, despiseth the Word, Which whoso doth, shall be destroyed; but he that feareth the Commandment, shall be rewarded. Prou. 13. 13. Many cry out of the Minister for reproving, when it is the Wor● of God. For the Word of Go● is quick and powerful, an● sharper than any two edge sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Hebr. 4. 12.  
Use. 4 This must teach us, as to reprove, so to be reproved for small sins, (though no sin in itself be small, but compartively) we have motes to pull out as well as beams, lesser sins as well as greater, besides every great sin hath his beginning from some small sin: Therefore, it is a great point of Christian wisdom, to nip sin in the head, while it is young, and not suffer it to grow to a strength, and so to habit, then to a custom, then to a necessity. The reason why such great and grievous sins are committed in the land, is because sin is not looked to while it is little, it is not prevented in the beginning, but suffered to take a head; there is no conscience made of small sins, they are no whit regarded, and therefore so seldom reproved. Let us observe this in the example of Cain: The Lord reproved him for his wrath, and sad countenance, (which were beginnings of further mischief) but he not regarding the Lords reproof for those smaller sins, grew to the height of that grievous and crying sin of murder; rising, up against his innocent brother Abel, slew him. Gen. 4. 6, 8. whereas, if he had yielded to God's reproof for his wrath, malice, and sad countenance, he might have prevented murder. Thus a number being reproved for their lusts, chambering, idleness, wantonness, lasciviousness, and not regarding it, grow to whoredom: So when men are reproved for haunting bad places, and keeping bad company, and not yield unto it, come at length to that horrible sin of drunkenness, theft, and the like.  
Ob. But if all sins are to be reproved, and all sorts are to be reproved, why doth Solomon say, Rebuke not a scorner. Prou. 9 8. and Paul, Rebuke not an Elder? 1. Tim. 5. 1. Answ. Solomon speaks of open and manifest scorners, and contemners of the Word; otherwise all, though never so notorious, are to be censured and reproved; and so must that place of our Saviour be understood of open scorners and persecuters of the known truth; Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again, and rend you. Matth. 7. 6. Such holy admonitions, and Christian pearl of Christian reproof, and brotherly correction, are not to be cast before such dogs and swine as manifest contemners of religion, and open persecuters of the Word. Whereas Paul saith, Rebuke not an Elder, he doth not mean that it is altogether unlawful to reprove an Elder, but to show the manner of reproof, and the right rule to be observed; as, it must be done advisedly, mildly, gently, by way of entreaty, and exhortation: A bare reproof is not so fit as exhortation; Rebuke not an Elder, but entreat him as a father. Against as Elder receive no accusation, but before two or three witnesses. Them that sin, rebuke before all. 1. Timoth. 5. 19, 2. id est, those Elders being first privately admonished, and accused before witnesses, rebuke before all; id est, the whole Church.  
Hitherto of the Matter; Now of the Manner of reproof: for it is not sufficient to reprove, but to know how. The right Manner of reproof is twofold: General. Special. Generally; we are to reprove two ways. First, by word. Secondly, by deed: as followeth.  
First, by word; and this is to be done both in regard of sins, and of injuries and wrongs. This is often enjoined both by God himself, our Saviour Christ, Solomon, and Paul. Thou shalt plainly rebuke thy neighbour, and not suffer sin upon him. Levit 19 17. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone, if he hear thee, thou hast gained thy brother. Matth. 18. 15. which Saint Luke explaineth; If thy brother trespass against thee, rebuke him. Luke 17. 3. Them that sin, rebuke before all. 1. Tim. 5. 20. that is, those Elders that have been first privately admonished, and after that before witnesses, if they be accused before two or three witnesses, then let the Pastors or Governors of the Church, reprove 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 disgraceful reproof; tending rather to their hardening, than amendment. We must hold fast the faithful Word, as we have been taught, that we may be able by sound doctrine both to exhort, and to convince the gainsayers. Tit. 1. 9 Reprooue, rebuke, exhort, 2. Tim. 4. 2. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 2. Tim. 3. 16. Rebuke them sharply, that they may be sound in the faith. Titus 1. 13. And Solomon often in the Proverbs, and Ecclesiastes, speaketh of reprooving by word of mouth, and hearing, and hating reproof, as I have formerly shown. But howsoever this be a special duty, and necessary, and the want of it to be bewailed, and though we ought by all means so fare as our calling requires, to reprove sins; yet the Apostle doth not in this place and Text speak properly of this kind of reproof by word, but of the other; by deed.  
Secondly, We must reprove sins by deed, that is, by the light of ●n holy life, and good example; for many times when words fail, good examples audile; Precepta decent, Exempla trakunt: Precepts teach, Examples draw on others. That this kind of reproof is here meant, appeareth by these reasons.  
First, we must use reproof by word, towards a brother that trespasseth. If thy brother trespass, rebuke him. Luke 17. 3. But here the Apostle speaks of infidels who are darkness, and their works, works of darkness.  
Secondly, The Apostle directs his speech to all Christians, who must reprove: But it is not the part of every one to reprove other men's sins by words, but it is their duty to do it by contrary manners, by an holy conversation of life, and by declining from all communion with sin, and sinners.  
Thirdly, the Metaphor of light here confirms this; Light discovers, and makes all things manifest, not by words, but by light, so children of light, by light of an holy example, must reprove the works of darkness.  
Fourthly, the Apostle exhorteth here to reprove, not men who are darkness, but their sins, the works of darkness; Men that sin may b●e rebuked by words, but their sins and works of darkness by an holy life.  
Fiftly, the Apostle layeth down two great reasons in the 12. Verse, why we should rather reprove sins, by light of holy life, than by words. 1. because they are done in secret; if they are done in secret, how can we reprove things unknown by words? 2. it is a shame to name them, and to speak of those things which are done of them in secret; how then can we with honesty by words reprove them? which words are spoken emphatically, for if it be a shame to speak of them, how much more shame to commit them?  
Use. 1 This being so, it must stir up every one to study, and endeavour after piety and godliness, to lead an holy life in all godliness and honesty; To let our light of an holy example, so shine before others, that they may see our good works, and glorify our Father which is in heaven, Matth. 5. 16. We must have our conversation honest among the Gentiles, that whereas they speak against us as evil doers, they may by our good works, which they shall behold, glorify God, 1 Pet. 2. 12. Thus by the light of piety, and good works; by a holy conversation of life, and good example, wicked men will be reproved and convinced in their consciences, that those things which they do are not good; whereas by the word of mouth, yea, by the word of God, they will be no whit moved; according to the saying of Saint Paul; If all prophecy, and there come in one that is an unbeliever, or one unlearned, he is convinced of all, he is judged of all; And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 14. 24. 25. Thus by this means sinners are not offended, but more profitably reproved, & so are brought to a knowledge of themselves, and being brought to a knowledge of themselves and their sins, grow to a mislike of themselves, and of their sins and so are brought to repentance, and salvation; And for this purpose, that saying of Saint Peter is remarkable, and regardable; ye Wives be in subjection to your own Husbands, that of any obey not the word, they may without the word be won by the conversation of the Wives, while they behold your chaste conversation coupled with fear, 1 Pet. 3. 1. 2.  
Use. 2 This reproveth, and severely condemneth all those that live a wicked, lewd, profane, and dissolute life, giving all evil example; who are so fare from reprooving sin, as they dishonour God, offend the weak, scandalise the Church, harden the wicked, and confirm them in their wickedness, wound their own, and their brother's conscience, causing others to fall and go astray, and in what them lie, destroy their souls: Evil words corrupt good manners, 1 Cor. 15. much more evil works. And thus much of the manner of reproof in General.  
Specially, the manner of reprooving of Sin, consisteth in these particulars. It must be 1. orderly, 2. certainly, 3. plainly, 4. discreetly, 5. mildly, 6. seasonably, 7. lovingly, 8. patiently, 9 considerately, 10. zealously, 11. profitably, 12. impartially.  
First, we must reprove, orderly. We must first begin with ourselves, to reprove sin in ourselves, our Children, Servants, and kindred, then in strangers. This order to begin with ourselves, is very necessary; for it is a shame to reprove that in others, with which we are tainted ourselves; we are unworthy reproovers, neither can we in love to them, or hatred to their sin, or zeal to God's glory, reprove others for that which we hate to reform in ourselves; If we do reprove others, and be as deep in fault ourselves, it may well be said unto us, Physician, heal thyself, Luke 4. 23. For wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things. And thinkest thou O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. 1. 3. And why beholdest thou the moat that is in thy brother's eye, but considerest not the beam that is thine own eye? Or how wilt thou say to thy brother, Let me pull the moat out of thine eye, and behold a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the moat out of thy brother's eye, Math. 7. 3. 4. 5. This is that holy order to be observed, besides the convincing the offender in his conscience of his fault, before he proceed to reprove. It is the counsel of the Apostle, Let all things be done decently, and in order, 1 Cor. 14. 40. if all things, than Reproof.  
Use. This condemneth the common practice of the most, who are always prying into the lives of others, observing them, so as to upbraid them, and cast their faults in their teeth, and altogether neglect their own faults, which are as great, or greater; These are a curious people to look into other men's lives, but a slothful people to look into their own; They are quicksighted and Eagle-eyed, in spying faults in others, but as blind as Moules to see their own; They can spy the least moat in their brother's eye, but cannot discern the great beams in their own. They are like unto an eye, which seethe all things, but cannot see itself Thus, they strain at a Gnat, and swallow a Camel, Matth. 23. 24. But let us mark what David saith Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head, Psal. 141. 5. Lo, he saith not here, let the profane, jewd, wicked liver, who is tainted with the same or greater sin reprove me, but let the righteous; signifying, that before we correct and reprove others, we must first redress our own faults, and become godly and righteous.  
Secondly, we must reprove, certainly. I mean, we must have a certain knowledge of the sin, or fault committed, and be throughly informed of the offence, either in ourselves, or by credible information from others, who are known to be honest men, against whom no just exception can be taken. In this case we may reprove peremptorily and directly, as Nathan did David, Thou art the man, 2 Sam. 12 7. But if it be a doubtful case, and the thing concerning our brother's fault uncertain, our reprooie must be conditional; Besides, we shall purchase to ourselves much disgrace, the party reproved will deny that he knows any such thing, so we shall be counted busybodies in other men's actions, spying out faults where is none, whereby our brother is much offended, and we taken for false accusers, because we have no ground or certain proof of the fault; It is the counsel of the Apostle, Let us consider one another to provoke unto love, and to good works, Heb. 10. 24. not consider one another to upbraid one another, but the better to discern of the fault, and to know how to reprove it. When Paul saw that they walked not uprightly according to the truth of the Gospel, he reproved Peter before them all, Gal. 2. 14. Here was a certain knowledge Paul reproved the dissent● among the Corinthians; For it hath been declared unto me of you, my brethren, by them which are of the house of Cloe, that there are contentions among you, etc. 1 Cor. 11. 12. Here was a credible information; which Paul believed, and therefore reproved them; I hear there are divisions among you, (he heard it by report of the house of Cloe,) and I partly believe it, 1 Cor. 11. 18.  
Use. This reproves all those that go upon false reports, flying-tales, private surmises, suspicions, presumptions, and every rumour blazed abroad, being altogether ignorant of the offence; Thus we have a number of tale-bearers, and tattling Gossips, and carry-tales, that go peddling up and down, from house to house, backbiting, slandering, disgracing, and reproaching their neighbour, and these are believed, though never so false, and from the false report of such, men go to reprove the party so grossly and wrongfully abused; and when the party so reproved, being most innocent, shall demand who is the Author of such reports, this is the villainy of all, the reproover will conceal the Author, and will by no means reveal him, either for fear of favour, and so leave a blot upon the good name of the guiltless party. Let all such know they have no part in the Kingdom of heaven, Psal. 15. 3.  
Thirdly, we must reprove, plainly. To reprove plainly, is, 1. to lay open, discover, and make manifest the fault to the face of the doer, and not to go behind the door for the matter, as though we durst not be seen in it. For all things that are reproved, are made manifest by the light, Ephes. 5. 13. Paul withstood Peter to his face, and reproved him before them all; he went plainly to work, being throughly informed of the offence, Galath. 2. 11. 14. Or, plainly; that is, in plain terms; couching our reproof in plain words, to speak to the capacity of the party reproved, and to the convincing of him in his conscience of his fault, that it is not a fault in general, but a fault in him; so much the word in the original signifieth. Or, plainly; that is, to reprove in good earnest, judicially, without slighting of it over hoverly, and negligently, using no quirks or quiddities, or equivocation; Or, plainly; that is, to deal plainly, that is to say, simply, uprightly, innocently, truly, without deceit, guile, vainglory, dissimulation, or flattery. Thou shalt plainly rebuke thy neighbour, and not suffer sin upon him. Lou 19 17.  
Use. This condemns three sorts of reproofs. First, All old, and perfunctory reproofs; Perfunctory, I call all such, as are lightly, slightly, or negligently passed over, dispatched only for fashion sake, being a means to maintain sin, rather than to restrain sin: Such was it of Eli to his sons. 1. Sam. 2. 23, 24. A second sort offend herein; who propound their reproofs by way of interrogation, demands, or questions; as, where were you such a time, how did you behave yourself, in what company were you, in what case were you? (meaning he was drunk) the party replies, he knows not what he means; so he leaves a blot upon his name, and durst not directly tell him it was so; this is not to reprove plainly. A third sort here taxed, are such as will seem to reprove, but it shall be in a merriment, in a jesting vain, in a sporting manner, yea, it shall be in such a manner, as he will abuse the Scriptures, and speak it by way of derision, and mocking of those that do it in sincerity; for he would not for a world his friend should take it in good earnest, lest, forsooth, he should be counted a Puritan or Precisian for his labour. Thus fools make but a sport of sin. Prou. 14. 9 This is not to reprove plainly, and in earnest, and to make the reproof enter into a man as it ought; as Solomon saith, A reproof entereth more into a wise man, than a hundreth stripes into a fool. Pro. 17. 10.  
Fourthly; We must reprove Discreetly: We must be wise to discern between party and party, between sin and sin; to observe the quality of the one, and the nature of the other; for all parties are not to be reproved alike, nor all sins alike: Some are equals, some inferiors, some superiors, some public, some private, some bond, some free; so according to each condition must be our reproof; some by admonition, some by Exhortation, as Elders, Ministers, and Magistrates. 1. Tim. 5. 1. Some with the rod of sharp reproof, as such as are known to be notorious, and openly scandalous. T●. 1. 13. Some, not only by word, but by due correction, as superiors towards those over whom they are placed, and whose charge is committed to them, as Parents, Masters must reprove their children and servants: Again, some sins are of infirmity, frailty, ignorance, weakness; these must be reproved gently, friendly, tenderly: Some are of malice, pride, wilfulness, presumption, contempt, and the like; these must be reproved sharply, and with severity: To the former we must be as Barnabas, the sons of consolation; To the latter, Boanerges, the sons of thunder, thundering out the judgements of God against their sins.  
Use. This reproveth the indiscretion, and want of spiritual wisdom in a number, who put no difference at all, either between the parties or their sins; and so either reprove not at all, or if they do, they sing the song of judgement in stead of mercy, or mercy in stead of judgement, Law for Gospel, or Gospel for Law; or else altogether mercy, or altogether judgement: This is a fault in many Ministers, who should be wise and discreet to know the state of their flock. Prou. 27. 23. and to know that their Congregation is a mixed company, some more tractable, some more refrectary, and so accordingly should by wholesome doctrine raise up one by the Gospel, and beat down the other by the Law, and not to preach altogether damnation alike to all: This is a fault also in inferiors, as in the Subject towards the Magistrate, in the people to the Minister, who are ready upon every small occasion to reprove their superiors, to censure them upon every report, whereas against an Elder we must receive no accusation under two or three witnesses. 1. Tim 5. 29 Let us therefore take up the counsel of Saint jude: Of some have compassion, making a difference, And others save with fear, pulling them out of the fire. jude verse. 22, 23.  
Fifthly, We must reprove Mildly; that is, with a meek and quiet spirit, which is in the fight of God of great price. 1. Pet. 3. 4. we must in reprooving, be free from all revengeful affections, rigour, and extremity; We must reprove, rebuke, wxhort, with all long suffering. 2. Tim. 4. 2. The servant of the Lord must be gentle to all men; in meekness instructing those that oppose themselves. 2. Timoth. 2. 25, 26. We must deal in reproof, as a Surgeon with a bone out of joint, or a sore wound, that is, tenderly, and gently, If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness. Galat. 6. 1.  
Use. This severely reproveth all such as use bitter invectives, railing speeches, and extreme severity in reprooving others, whether Minister or others; whereby it comes to pass, that for the most part they fall out, miscalling one another, and falling to cursing and swearing, fight, and quarrelling, doing more hurt than good: This again condemns the cruelty of many Parents, and Masters, in using too much severity, and extremity in their corrections, as many poor children, servants, and apprentices, both in City and Country, have cause to complain. But what saith Solomon, A righteous man is merciful to his beast, (much more to his child, or servant) but the tender mercies of the wicked are cruel, Pro. 12. 10. As appears in such cruel hardhearted Parents; especially stepfathers and mothers, and such tyrantlike masters, who use their children and servants, more like dogs than Christians.  
Sixthly, We must reprove, Seasonably. We must observe a fit time and place, wherein to reprove; 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 reproof) there is a time to every purpose under heaven; a time to keep silence, and a time to speak, Eccles. 3. 1, 7. The godly man bringeth forth his fruit, tempore opportuno, in due season, Psal. 1. 3. A word fitly spoken, is like apples of gold in pictures of silver, Pro. 25. 11. And a word spoken in season, how good is it? Pro. 15. 23. A fool uttereth all his mind, but a wise man keepeth it in till afterwards, Proverbs 29. verse 11.  
Thus when we see a man in the heat of his passion of anger, we must not take th● present time to reprove it his heat, but stay till his heat be over; A brother offended, is harder to be wo● then a strong city, Pro. 18. 19 When a man is drunk, it is no fit time to tell him of it in his drunken fit, but afterward, when he is come to himself. Abigail reproved Nabal her husband, for his churlish answer to David's servants, but she observed the fittest time; For Nabal kept a feast of Sheepshearing, and his heart was merry, and he was very drunken; but she told him nothing till morning, more or less, till the morning light, when the wine was gone of his head, 1. Sam. 25. 36.  
Use. This reproveth all such, as make no distinction of times, place, or persons, when, where, or before whom they reprove their brethren: but traduce their brethren to others, & diuulge their faults in every place, before all companies; yea, they will observe their own time, though most unseasonably, when they may speak to their faces publicly, to their greatest disgrace; as David saith, The wicked watcheth the righteous, and seeketh occasion to slay him, Psal 37. 32. This is against the rule of charity, which covereth a multitude of sins, 1. Pet 4.  
Seventhly, We must reprove, Lovingly; to make the party see, that what we do; we do in love to his person with hatred to his sin, and all for his good; both regarding the reputation of his good name, which we ought to tender as our own; as also aiming at the eternal good of his soul. It is the counsel of the Apostle, Let all you things be done with charity 1. Cor. 16. 14. if all things, their reproof. It is the rule of Charity; Whatsoever ye woul● that men should do to you, 〈◊〉 so do ye to them, for this is the Law and the Prophets, Matte. 7. 12. But as we would have others rebuke us in love, so must we our brethren; and because they are brethren whom we must reprove, we must live and love as brethren; we must imitate our Saviour; saying, As many as I love, I rebuke, and chasten, Reu. 3. 19 God correcteth every son whom he loveth, as, Heb. 12. 6. Thus, it must appear, that we do it both in love to his person, and in love to God; that if we should be asked why we are so forward in reprooving? for the love of God constraineth us, 2 Cor. 5. 14.  
Use. This makes against those that are supercilious censurers of others uncondemned; reprooving rather of malice to his person, than of hatred to his sin; hating his person, and loving his sin; which is contrary to Gods own commandment; Thou shalt not hate thy brother in thy heart, Thou shalt plainly rebuke thy neighbour, Levit. 19 17. He that is malicious and hateful, is so fare from gaining his brother, as that Solomon tells us, Hatred stirreth up strife, Prou. 10. 12. Saint Paul saith, All things that are reproved, are made manifest by the light; for whatsoever doth make manifest, is light, Ephes. 5. 13. But Saint john tells us again, He that hateth his brother, is in darkness, even till now; he is in darkness, and walketh in darkness, and knoweth not whether he goeth, because that darkness hath blinded his eyes, 1 joh. 2. 9 11. Thus it is as impossible for him that is in darkness to reprove his brother, as for darkness itself to discover and make manifest things in secret; we must in our reproofs, be so lovingly affected, as we should aim chief at the winning of souls; but, Saint john telleth us, that whosoever hateth his brother, is a murderer, 1 john 3. 15. This also makes against those, who in stead of love, in seeking their brother's good, seek occasion to vex their brother's foul, by malicious, envious, and cruel speeches, though he never deserved it, as David saith, speaking cruelly, despitefully, and disdainfully against the righteous, Psal. 31. They plot against the just, and gnash upon him with their teeth, 37. 12. or else, their reproofs are to revenge themselves on their brethren, so taking God's office out of his hand, who saith, Vengeance is mine, and I will repay, Rom. 12. 19  
Eightly, we must reprove, Patiently. This may seem to be the same, which I spoke of before, viz. mildness, meekness, long-suffering; but it is not; for Saint Paul charging us to reprove with all long-suffering, doth in the former Chapter, distinguish long-suffering from patience, setting them down as two severals; Thou hast fully known my long-suffering, charity, patience, 2 Tim. 3. 10. So again, The servant of the Lord must not strive, but be gentle to all men, apt to teach; patiented, in meekness instructing, etc. 2 Tim. 2. 24. 25. where we see again, patience, gentleness, meekness, are distinguished. This patience must appear, not only in time of reproof, which may be called forbearance, but also after reproof, to wait patiently for amendment of the party reproved; All Scripture being profitable for reproof, for correction, for instruction, 2 Tim. 3. 16. is called the word of patience, Revel. 3. 10. because it teacheth patience; is the instrument of patience; cannot be maintained without patience; besides it is God's word, who is the God of patience, Rom. 15. 5. and Christ calls it his patience, Revel. 3. 10. which must teach us to beg it at God's hand, when we are to reprove our brethren. It is the saying of our Saviour, The good ground, are they which in an honest and good heart, having heard the word, keep it, and brings forth fruit with patience, Luke 8. 15. now one main fruit is Christian reproof. Therefore let us follow Saint Paul's counsel, joining both together. Warn them that be unruly, comfort the feeble-minded, support the weak, be patiented toward all men, 1 Thes. 5. 14. if toward all, then especially in winning and gaining a brother by reproof.  
Use. It must teach us to take up Saint Paul's counsel; Let your moderation, (as our common English translations hath it) Let your patiented mind be known to all men, Philip. 4. 5. This moderation must not be only in the practice of public Christian equity, but also in private; even in our thoughts, words, and affections; This also reproves all those, that never reprove others, but in the heat of their passions, when they are most impatient, most angry, most discontented, and most of all provoked, or else out of a melancholy fit; then being furious and raging, they foam out their venom, and their own shame, exceeding all mediocrity and moderation, and be come implacable, not to be appeased; then they shoot forth their arrows, even bitter words, and grievous to be borne; These an● such like cursed fruits come through overmuch hastiness and impatiency. Let us therefore hearken to the prayer and desire of Paul, That we may walk worthy of the Lord, unto all pleasing, etc. strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness, Colos. 1. 9 10. 11.  
Ninthly, we must reprove, Considerately; that is, advisedly, without rashness; wisely, warily, upon serious deliberation; taking the fittest opportunity, to show love, and to keep love; Again, we must consider the party reproved, or ourselves, who reprove. 1. The party reproved; that he is a brother, professing the same religion, and of the same Church, to whom we own a special duty of love; or, consider whether he be a scorner, an open contemner of the word, one that mocks thee for thy labour; such an one reprove not; for, howsoever Solomon saith, To them that rebuke the wicked, shall be delight, and a good blessing shall come upon them, Prou. 24. 25. yet he forbiddeth to reprove an open scorner. Reprooue not a scorner; He that reproveth a scorner, getteth to himself shame; and he that rebuketh a wicked man, (meaning such an one as is perverse in his ways, obstinately wicked, hating to be reform) getteth himself a blot, Prou. 9 7. 8. Secondly, we must consider ourselves; either that we have been as bad as other in time past, offending in the same kind, or as great or greater. Remember that ye were in times past, thus and thus; at large, Ephes. 2. 11. 12. or, consider ourselves as we are now; viz. weak, frail, subject to fall every hour; or consider, that we may hereafter fall into the same sins, or greater; for we are subject to the same temptations as other men are. Therefore though we think we stand, we must take heed lest we fall, 1 Cor. 10. 12. It is a note of an hypocrite, not to consider himself; Why beholdest thou the moat that is in thy brother's eye, and considerest not the beam that is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye, Math, 7. 3. 4. 5. It is a property of the wicked; They consider not that they themselves do evil, Eccles. 5. 1. Therefore as Paul saith, when thou reproouest another, consider thyself, lest thou also be tempted, Gal. 6. 1.  
Use. This condemns that preposterous course of a number, who rashly, unadvisedly, handover head, in a garish humour, reprove others; rather exasperating them, and provoking them to wrath, than to reclaim them from sin; this kind of reproof savours of spleen, not love; He that sets a bone out of joint, how wary, how careful is he? he adviseth himself well, before he will meddle with it, and not go rashly to work, as not caring what become of it; much more care ought we to have of restoring a member of the Church, being as it were disjointed, and fallen in any offence. Secondly, this reproves those that defer their reproofs, whereas they must not be delayed; but we are to make use of the present time, when it is most convenient; for though I do not mean, as I have shown, that a man should reprove a drunkard in his drunkenness, (which may be called the present time) yet out of that we must reprove him betimes, the sooner, the better; Sin breaks a bone in the new man; Reproof sets it again, but the sooner a bone broken is set, the sooner it's cured, and with less pain; so the sooner one is reproved, he is more easily recovered. Lastly, it reproves those that never consider themselves nor others, especially themselves, which if they did, it would beat down the pride, presumption, ambition, vainglory, indiscretion, rashness, overmuch boldness, which a number use in reprooving others, insulting over their brethren, as though they themselves were free from all reproof.  
Tenthly, We must reprove Zealously. As we must reprove in the spirit of meekness, so with Christian Zeal; Zeal to God's glory, seeking and longing after the good of our brethren, and not to endure the least sin to go unreproved: Thus when we see God's glory to be hazarded, and the salvation of our brethren like to be hindered, we must for a time lay aside meekness, and be inflamed with Zeal; that we may say with David, The zeal of thine house hath even consumed us. Psalm. 69. 9 We are redeemed to be a peculiar people, zealous of good works. Titus. 2. 14. This zeal is the fervency of the spirit, arising partly of love, partly of anger: Of love; causing us eagerly, and earnestly to maintain God's worship both in our selves, and others: Of anger; moving us to grief and anger, when we see God dishonoured; It is of that nature that it cannot bear with them which are evil; which was the commendation of the Church of Ephesus. Revel. 2. 2. And Saint Paul saith, It is a good thing, to be zealously affected always in a good thing. Galat. 4. 18.  
Use. 1 First, This reproves all those, who are too remiss in this duty; either not reprooving at all; or if they do, it is coldly, sparingly, negligently; or else being neither hot nor cold, but lukewarm: Innumerable are the sins committed daily, but where is the man that zealously reproves it? the party offending seldom or never hears of it: But cursed be he that doth God's work negligently. jer. 48. 10. True zeal will have his vent. job 32. 18, 19 Secondly, This condemns the preposterous zeal in a number, which is a bad zeal, proceeding neither from faith, repentance, nor knowledge; as the zeal of jehu, 2. King. 10. 16. to 29. 31. so a number are so precise, as a man must do nothing, not so much as laugh, but they are ready to find fault, they know not for what, even condemning them to the pit of hell, for trifles.  
I might instance in many particulars, wherein these curious, rash, bold-hardy fools, show their preposterous zeal; a man must feed their humour, and do nothing but as they do, and be of the same hue as they are of, say as they say, & do as they do, or else we are worse than naught, according to their censure; but they being so absurd and ridiculous, I forbear, yea, I am ashamed almost to name them; This only I say to all such; They strain at a gnat, and swallow a camwell, Matth. 23. 24. They turn aside to vain jangling, for want of true love, a pure heart, a good conscience, and faith unfeigned; desiring to be teachers, but understanding neither what they say, nor whereof they affirm, 1. Tim. 1. 5, 6, 7. They zealously affect you, but not well, etc. Gal. 4. 17. And I will bear them record, they have a zeal, but not according to knowledge, Rom. 10. verse 2.  
Eleventh, We must reprove, Profitably; that is, so as it may be best for God's glory, and the good of our brethren; it must be for to win and gain them, Matth. 18. It must be to bring them to repentance, and to win them to the faith; we must always propound this end in our reproofs; for the end of reproof is to bring men to repentance, and then reproof ceaseth. We must not seek our own profit, but the profit of many, that they may be saved, 1. Cor. 10. 33. Rebuke them sharply, that they may be sound in the faith, Tit. 1. 13. We must reprove with doctrine, 2. Tim. 4. 2. Now, all Scripture is given by inspiration from God, and is profitable for reproof, correction, etc. 2. Tim. 3. 16. And forasmuch as we are zealous of spiritual gifts (of which I spoke before) we must seek, that we may excel, to the edifying of the Church, 1. Cor. 14. 12. We must speak with understanding, that we may teach others, Vers. 19 Let all things be done to edifying, Verse. 26. if all things, than reproof.  
Use. This reproves diverse sorts of people, which I will only name; 1. Those that reprove others in that nature, as they bring them to desperation. 2. Parents and Masters, who provoke unto wrath, and so to discouragement; as Saul to jonathan, 1. Sam. 33. 34. Again, this condemns all such as are in place of Magistracy, (I say not all) but those that abuse this censure Ecclesiastical, for their own gain, excommunicating for every trifle; whereas this being a main part of spiritual jurisdiction, aught to be used with great conscience, reverence, care and consideration.  
last; we must reprove, Impartially; that is, without partiality, or respect of persons, either for fear, favour, affection, or any other sinister respect: This partality is a great hindrance to effectual reproof, and respecting of persons either makes us altogether neglect it, or to do it by halves; whereas we must do it faithfully, in the fear of God, and with a perfect heart. 2. Chron. ●9. 9 which place ought to be observed of Magistrates in place of authority, especially when they sit in the seat of justice. We may be said to be partial, either in regard of ourselves, or others: In regard of ourselves; when we can be content to reprove some sins in ourselves, but not other, the smaller, but not the greater; and herein many are iniqui judices, partial judges, who will not lay the greater matters to their charge, lest they should condemn themselves; but we must know for a truth, that God will admit no dispensation for any one sin, be it great or small. In regard of others; when we so regard men's persons, as we will reprove some, but dare not others, some sins in them and not others; which proceeds many times from this, that we are guilty of the same sins ourselves: But Saint james saith, Have not the faith of our Lord jesus Christ with respect of persons; which if ye do, are ye not partial? jam. 2. 1, 2, 3, 4. I confess there must be a due respect had unto men, according to their place and calling; as our equals must be reproved by friendly admonition; Superiors, as Magistrates and Ministers, with submiss exhortation; Those that offend of infirmity, with gentle and affectionate persuasions; not always to use cutting, and searing, but mollifying ointments, and mundifying waters; Those that are more refractory, to do with sharp reprehension; and Inferiors, as occasion shall serve, to use due correction; But so to regard any man's person, as either not to reprove at all, or to do it partially, is flat against the word; This ought Ministers especially to look into. Cry aloud and spare not. Esa. 58. 1. we must not fear the faces of any, nor wink at sin in any: This partial reproof was in Eli to his sons, honouring his sons more than God. And thus much for the Manner of reproof.  
Quest. But it may be asked, Is this kind of reproof always necessary?  
Answ. Except in these cases: First, if we are ignorant of the fault, either having no certain knowledge, or at least a credible information. Secondly, if we see our reproof will do hurt, or no good. Thirdly, if the party to be reproved reputes. Fourthly, if he doth promise speedily to amend. Fiftly, if it may better by others be done. Sixtly, if another time will serve better, it may be omitted for the present. Now if any think themselves too good or too great to be reproved; and so will not yield their necks to this yoke, let them remember God's judgement upon King Vzziah, who resisting God's ordinance in the ministry of the Prophet reprooving him, was stricken with a leprosy to his death. 2. Chron. 26.  
And thus much of the threefold Step of the Christian man's Walk.   

AN ADDITION of certain places of holy Scripture, setting forth the true Manner of this Christian Walk, both Exhorting, and Dehorting.  

Exhortations.  
THis Manner, I find in holy Scripture propounded to us by the Apostles, two ways: Generally. Specially.  
Generally, It must be according to the tenor of God's Word; First, such as the Word teacheth. Secondly, such as beseemeth, graceth, and adorneth the Word. Thirdly, only such, as being the only life. Only let your conversation be as becometh the Gospoll of Christ. Philip. 1. 27. What it teacheth the Apostle showeth; For the grace of God, meaning, the doctrine of the Gospel, teacheth us to deny ungodliness, and worldly lusts, and to live 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 ourselves.  
Specially; This manner is propounded diversely: First; We must walk Circumspectly; that is, warily, exactly, strictly, with great carefulness, and watchfulness, taking great heed to our ways, and looking narrowly to our carriage; See that ye walk circumspectly, not as fools, but as wise, (that is, not in ignorance, but endued with saving knowledge) redeeming the time (that is, using a double and triple diligence for time to come, for that we have spent formerly so idly and vainly) because the days are evil, that is, full of evil men, Ephes. 5. 15, 16. And the more evil the times are, the more circumspect must we be.  
Secondly; We must walk, Uprightly; that is, void of all hypocrisy before God, and guile and dissimulation among men; simply, sincerely, in singleness of heart, fearing God. Walk before me, saith God to Abraham, and be upright, Gen. 17. Who shall go to heaven? He that walketh uprightly, Psal. 15. 2. Qui vadit planè, vadit sanè. He that walketh uprightly, walketh surely, Pro. 10. 9 He that walketh uprightly, shall be saved, Pro. 28. 18. Better is the poor that walketh in his uprightness than he that is perverse in his ways, though he be rich, Pro. 28. 6. The just man walketh in his integrity; his children are blessed after him, Pro. 20. 7.  
Thirdly; We must walk, Innocently; that is, without offence; not that we can so live, as never sin, or never offend, for that is impossible; for there is no righteous man, that doth good, and sinneth not, Eccles. 7. 20. But we must so walk, as that we give no just occasion of offence or scandal unto any, whereby they may justly blame us; this is to walk inoffensively: Thus Zacharias and Elizabeth walked in all the commandments and ordinances of the Lord, blameless, Luke 1. 6. God hath chosen us before the foundation of the world, that we should be holy and blameless before him, Ephes. 1. 4.  
Fourthly, We must walk. Honestly; There is a twofold honesty; Civil; Religious. Civil honesty is necessary, but will not serve the turn to bring us to salvation; as many will plead, I live in an honest calling, taking pains in that calling, I give every man his due, I do no man harm, I wrong no man, I defraud no man, I keep the Church, etc. All this is commendable, but thus Cain might have pleaded, and many a wicked man. Religious honesty, is that which is joined with godliness; when a man hath a good and honest heart, having care to keep faith and a good conscience, purposing and resolving to live in no one sin whatsoever, but to please God in all his commandments continually; as on the contrary, that is a dishonest and wicked heart, which resolveth to cherish any one sin whatsoever. Let us therefore walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13. 13. Having our conversation honest among the Gentiles, etc. 1. Pet. 2. 12. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, etc. 1. Pet. 4. 3. We must pray for Kings, and all in authority, that we may lead a quiet and peaceable life, in all godliness and honestly, 1 Tim. 2. 2. where we see, godliness and honesty joined together as inseparable.  
Fifthly, we must walk chastely; abstaining from fleshly lusts, avoiding uncleanness, abstaining from fornication, and knowing how to possess 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 we may keep ourselves chaste, we must always have the fear of God before our eyes, as joseph did, Gen. 39 for by the fear of God, men depart from evil, Prou. 16. 6. Wife's must have chaste conversations, coupled with fear, etc. 1 Pet. 3. 1. 2.  
Sixthly, we must walk wisely; not in the wisdom of the world, which is enmity against God; There is a wisdom which is earthly, sensual, devilish; But the wisdom that is from above, is first, pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy, jam. 3. 15. 16. Who is a wise man among you, and endued with knowledge? let him show out of a good conversation, his works with meekness of wisdom, jam. 3. 13. walk wisely towards those which are without, (that is, not only towards believers, but towards such as are not yet come to the faith, and the true knowledge of Christ.) Colos. 4. 5. and for an help hereunto, let us walk with the best, who are the godly wise; For he that walketh with the wise, shall be wise, Prou. 13. 20.  
Seaventhly, we must walk lovingly; in love to God, and man; our whole conversation must be in love; Walk in love, as Christ hath loved us; in conformity, not equality, Ephes. 5. 2. I beseech thee Lady, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we should love one another; And this is love, that we walk after God's commandments. This is the commandment, that as ye have heard, from the beginning, ye should walk in it, 2 Epist. john 5. 6.  
Eightly, we must walk fruitfully; Our life must be full of good works, of piety, mercy, and charity; We must therefore learn to maintain good works, that we be not unfruitful, Tit. 3. 14. Paul prayeth for the Colossians, that they might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, Colos, 1. 9 10. For we are God's workmanship, created in Christ jesus unto good works, which God hath ordained that we should walk in them, Ephes. 2. 10. where we see good works, are the Causey-way, not the cause why, we go to heaven.  
Ninthly, we must walk, humbly; This humility must be both outward, and inward; outward in gesture, speech, countenance, behaviour, in word, in deed; in ward in the heart and mind; The outward may be in wicked men and hypocrites, as in Ahab; but the inward only in the godly; Again, this humility must be both in regard of God, and of men; In regard of God; as humiliation for sin, whereby we denying ourselves, and stripping ourselves of all conceit of our own worthiness, and of God's undeserved goodness, do ascribe all to God, to whom it belongs, Psal. 115. 1. In regard of men; when we prefer our brethren before ourselves, submitting ourselves unto them, and esteeming ourselves worse than others; I therefore the prisoner of the Lord, beseech you, that ye walk worthy of the vocation, wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love, Ephes. 4. 1. 2. He hath showed thee O man what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Micah 6. 8.  
Tenthly, we must walk, reformedly; Our life must be a space of repentance, Reuel. 2. 21. We must be renewed daily, and become new creatures, dying unto sin, and living unto righteousness; and being dead unto sin, not to live any longer therein; Therefore we are buried with Christ by Baptism into his death, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life, Rom. 6. 2. 4. If any man be in Christ, he is a new Creature, 2 Cor. 5. 17. For in Christ jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature; And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God, Gal. 6. 15. 16.  
Lastly, we must walk, conformably; conforming ourselves, and framing our lives according to the example of Christ, and of the godly; who have left us an example that we should follow their steps, 1. Pet. 2. 21. Be followers of me, and walk so, as ye have us for an example, Philip. 3. 17. an example in holy virtues, not else. We must imitate Christ, not as God, in his miracles, as walking upon the waters, and the like; nor as mediator of God and man, as in the work of redemption, etc. but as man, in his morals; in obedience, humility, love, patience, meekness, contempt of the world, and the like. As ye have received the Lord jesus, so walk in him, rooted and built up in him, etc. Colos. 2. 6. 7. He that saith, he abideth in him, ought so to walk, as he hath walked, 1 john 2. 6. Thus for Exhortation.   

Dehortations.  
THere are but two ways to walk in; the narrow way, and the broad way; the one leading to life and happiness, and few there be that find it; the other leading to destruction, and utter darkness, and many there be that go in thereat; we mnst strive to enter in at the strait gate; (that is, our principal care above all things, must be to come into the way of life everlasting, and all worldly care, must come under this,) so much the word Strive imports, Luke 13. 24. compared with Matth. 7. 13. for the Kingdom of heaven suffereth violence, and the violent take it by force, Math. 11. 12. that is, there is such a forwardness, eagerness, and zeal in God's children, that they strive most earnestly to get heaven, striving who shall be most forward, endeavouring earnestly in the use of all good means, which may bring them thither. David professeth, his heart broke in sunder for the longing desire that it had always to God's judgements, Psal. 119. 20. His practice must be our pattern, for our principal care must be to attain eternal life. And for this cause as careful must we be to shun and avoid the broad way, wherein we run headlong to our own destruction; We cannot walk in both; We cannot serve God and Mammon; Let me therefore dehort all from following the multitude, for the most go to hell; For as Paul saith, many walk of whom have told you often, and now tell you even weeping, that they are enemies of the cross of Christ; whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things, Philippians 3. 18. 19 yea, a man may be deceived in his own conceit; For, the way of a fool is right in his own eyes, Prou. 12. 15. There is away that seemeth right unto a man, but the end thereof are the ways of death, Prou. 14. 12.  

Ephes. 4. 17. 18. 19  
This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having their understanding darkened, being ahenated from the life of God, through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ.   

Proverb. 1. 10. to 16.  
My Son, if sinners entice thee, consent thou not; If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause, Let us swallow them up alive, as the grave, etc. We shall find all precious substance, we shall fill our houses with spoil; Cast in thy Lot among us, let us have all one purse; My Son walk not thou in the way with them; refrain thy foot from their path; for their feet run to evil, etc.   

Prou. 4. 14. 15. 19 27.  
Enter not into the path of the wicked, and go not in the way of evil men; Avoid it, pass not by it, turn from it, and pass away. For they sleep not, except they have done mischief, and their sleep is taken away unless they cause some to fall; The way of the wicked is as darkness, they know not at what they stumble; Remove thy foot from evil.   

Prou. 15. 9 Psal. 1. 1. 6.  
Blessed is the man that walketh not in the counsel of the , nor standeth in the way of sinners, nor sitteth in the seat of the scornful: For the way of the  shall perish; The way of the wicked is abomination to the Lord.   

2 Thes. 3. 6. Psal. 36. 4.  
Now we command you brethren, in the name of our Lord jesus Christ, that ye withdraw yourselves from every brother that walketh diserderly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, without order, against the laws of God & men, idly, dishonestly, dissolutely, loosely, not labouring in their calling, but given to sloth & other vices; with such have no familiarity. They set themselves in no good way.   

job 21. 14. Psal. 68 21.  
The wicked say unto God, Depart from us, we desire not the knowledge of thy ways. But God shall wound the head of these his enemies, and the hairy scalp of such an one as goeth on still in his wiickednesse.   

jude 11. Psal. 119. 21. Heb. 3. 10  
Woe unto them, for they have gone in the way of Cain, that is, in hypocrisy, hatred, murder, lying, despair, carnal security, profaneness, Gen. 4. And cursed are the proud, and such as err from God's commandments; The wicked do always err in their hearts, for they have not known Gods ways.   

Ephes. 5. 5, 6, 7.  
This ye know, that no whoremonger, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them.   

2. Cor. 6. 14, 15, 16, 17.  
Be not unequally yoked with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial, or what part hath he that believeth with an infidel, etc. Wherefore come out from among them and be ye separate, and touch no unclean thing, and I will receive you.   

Esay. 52. 11. Reu. 18. 4.  
Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her; Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.   

Deut. 29. 19, 20, 21, etc.  
If the wicked hearing the words of this curse, shall bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst, The Lord will not spare him, but the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book, shall lie upon him, and the Lord shall blot out his name from under heaven; And the Lord shall separate him unto evil, out of all the tribes of Israel, according to all the curses of the covenant, which are written in this book of the Law, etc. And when posterity shall ask, wherefore hath the Lord done this? what meaneth the heat of this great anger? Then men shall say, Because they forsook the Lord, etc.   

Levit. 26. 21, to 40.  
And if ye walk contrary unto me, saith God, and will not hearken unto me, I will bring seven times more plagues upon you according to your sins, etc. And if yet ye will not be reform by these things, but will walk contrary unto me, then will I also walk contrary unto you, and will punish you yet seven times for your sins, etc. And if ye will not for all this hearken unto me, but walk contrary unto me, then will I walk contrary to you also in fury; and I, even I will chastise you seven times for your sins, etc. at large. Here is a triple, and a terrible commination and threatening, worthy all observation; which must move us all, with all care and conscience, to take up the counsel of our blessed Saviour, joh. 5. 14. Sin no more, left a worse thing come upon thee. But if ye will not do so, as God will have you, behold you sin against the Lord; and be sure your sin will find you out. Numb. 32. 23.   

Eccles. 11. 9  
But if all that hath been said, will not yet serve turn, than I say with Solomon, speaking by way of derision. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; but know thou, that for all these things, God will bring thee into judgement.  
Thus have I briefly only named these Exhortations and Dehortations; In most of which, especially the Exhortations, I might, and would willingly have enlarged myself, had not Solomon admonished me, that too much study is a weariness of the flesh, Eccles. 12. 12. or rather God had seen good in the penning hereof, to have added unto my health.  
And now brethren, I commend you to God, and to the Word of his grace, which is able to build you further, and to give you an inheritance among all them, which are sanctified. Acts 20. 32.  
Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy; To the only wise God our Saviour, be glory, and majesty, dominion, and power, now, and ever. Amen.     
FINIS.   

THE ALPHABETICAL TABLE.  

A  
ALL: That all shall not be saved. 197   

C  
Civility: A censure of Civil honest-men. 192  
Company: Whether we may keep company with the wicked. 346. and how. 348. and how not. 350. 352. 355  
Constancy: We must be Constant in doing the good will of God. 267. An objection concerning Constancy resolved. 276. 279.   

D  
Darkness: Sins are called, The works of Darkness, in many respects. 370. Of a twofold Darkness. 387  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Proving or Trying, hath three significations. 68  
Doc: See Obedience: That Gods will is to be both known and Done. 88 This Doing is twofold. 91. Of the right manner of Doing Gods will. 97. Of experimental knowledge in Doing Gods will. 99 In what respects it is necessary. 101. The uses hereof. 107. The only way to Do Gods will. 174.   

E  
EVill: That we must not only do no Evil, but we must do good. 414.   

F  
FEllowship: Of evil Fellowship. 301. How many ways a man may be said, To have Fellowship with the sins of others. 304   

G  
GRace: A sound trial whether a man stands in Grace or not. 5. We must beware of decay in Grace. 255.  
Grow: That every godly man must Grow in Grace. 248   

I  
Justification: A Popish slander concerning our Doctrine of justifica. 48.   

K  
KNowledge: That Gods will is to be both Known and Done. 88  
Of experimental Knowledge in doing Gods will. 99   

O  
OBedience: See Doing: Wherein the soundness of Obedience doth consist. 160. Its lets. 199. 209. Means to help us in our Obedience. 210.   

P  
PLease: What is Pleasing to God. 143. What is the right way to Please him. 147. The use of it. 149. Let's of Pleasing God. 199. Helps, both Inward and Outward how to Please him. 210. 215. Reasons why the Regenerate (of all others) should Please God. 220. None can Please God but the Regenerate. 226. That living in sin, and pleasing of God, cannot go together. 283  
Prove: The word in the Original signifieth three things. 68 We must prove what is the good will of God. 72. Three things observed in this proof. 75. 77. 79. This duty is both Excellent. 82. and Necessary. 83. The use of it. 84. etc.   

R  
REgeneration: That none but the Regenerate can so live as to please God. 226. The use. 229. How to conceive aright of Regeneration. 231. Whereof Regeneration consisteth. 237. Where, and when we must be Regenerate. 241. The means how. 243. The End. 244  
Reproof: What the word signifieth in the Original. 417. That we must Reprooue. 420. The effect. 421. The use to Magistrates. 422. To Ministers. 424. To Parents. 426. To All. 429. Reasons to move us hereunto. 432. A right order in Reprooving. 437. The Persons which must. Reprooue. 439. Whether men's sins or persons may be Reprooued. 446. 449. A Caveat herein for Ministers. 450. Another for the People. 452. Of the manner of Reproof. 459. Why by Deed. 462. Wherein the manner of Reproof specially consisteth. 467. 471. 474. 478 481. 483. 486. 489. 493. 498. 501. 503. Three sorts of Reproofs condemned. 476.   

S  
Sin: That living in Sin, and pleasing of God cannot go together. 283. 293. That Sinning by Communion & by Commission are both displeasing to God. 297. The Use hereof. 298. How many ways one may Communicate with another's Sinne. 305. 312. 315. 319. 323. 326. 330. 334. 338. The means whereby this comes to pass. 341. etc. Sin called, The work of darkness, in many respects. 370. 377. 383. 386. Whether God be the Author of Sin. 373. What an horrible thing Sin is. 389. It's unfruitfulness. 393. 399. both in regard of God, ibid. and of ourselves. 403  
Suffering: It is twofold. 169.   

W  
Walk: What it is to Walk. 11. How taken, ibid. Two kinds thereof. 14. 22. How to Walk towards men. 23. etc. Walking, signifying Continuance. 259. etc. The use. 262. 267. The true manner of this Christian Walking. 508. 521  
Ways: The Ways of God twofold. 30. God's revealed Ways distinguished by many Epithets. 32. 33. The Ways which concern us, are either general or special. 34. 37. God's Ways are reduced into three head. 38. 42. 46. Why these Ways are called Gods Ways. 52. 53. The excellent Profit, and Necessity of these ways. 55  
Wickedness: Three brands of a Wicked man. 381  
Will: Gods Will is both to be known and done. 88 and approved. 119. which Approbation hath four qualities, ibid. etc. The means how to become approovers of Gods will. 127. The uses. 133. That only is acceptable to God, which is agreeable to his Will. 143. 147. Wherein Gods revealed Will consists. 157. The same farther explained by drawing it into seven heads. 160. 161. The only way to do the revealed Will of God. 174    

Places of Scripture expounded by the way.  

2. King. 5. v. 18, 19 p. 358  
2. King. 20. v. 3. p. 16, 17  
Psal. 119. v. 3. p. 1, etc.  
Ephes. 5. v. 10, 11. p. 61. 140. 218. 281. 345. 412.  
Colos. 3. v. 21. p. 307  
1. Thes. 5. v. 21. p. 141.