The New Covenant, Part 1 · Sermon 6
THE SIXTH SERMON.
GENESIS 17. 1.
Walke before me, and be thou perfect.
WE hauehave alreadie finished the first part of these words, God is All-sufficient.
Which words containe the Covenant on Gods part, I will be All-sufficient, which here is expressed in the generall, but in other places more particularly, as I shewed you then when we handled the words:
The other part of the words containeth the Covenant, or condition required on our part; Walke before me, and be thou perfect. God will be All-sufficient vntounto vsus, that is his promise, and he requires of vsus, that we should be perfect with him, he will be All-sufficient to them that depend vponupon him, he will be wholly theirs that will be wholly his.
So the maine point that we hauehave to handle, is that which God requires on our parts, without which we hauehave no interest in his Covenant, namely, that we be sincere and perfect, but before I come to handle this poynt, which is the maine, I will touch an observation or two by the way.
And first from the Connexion, I am God All-sufficient; therefore walke before me, and be thou perfect (I will but touch it, because I handled the negatiue part of it at large.)
This we may obserue, that Every man is more or lesse perfect,Doct. as he is more or lesse perswaded of Gods All-sufficiencie.Men are more or lesse perfect, as they are perswaded of Gods All-sufficiencie.
You see, that is made the ground of our perfect walking with God, that we beleeue him to be All-sufficient, and therefore, I say, as our perswasion of that is more or lesse, so every man more or lesse is perfect with God; That is; Looke how a mans faith in Gods promises, and in his providence, is more or lesse, looke how he hath found, by his experience, God to be more sufficient to him, or lesse, so is every mans walking with God more or lesse perfect.
The reason of which is,Reas. 1. partly, because it is Gods argument: when God vseth any argument,It is Gods argument. looke how farre that takes place in the heart, looke how farre the vnderstanding is convinced of it, so farre it prevailes also with the will and affections, and so farre it prevailes with the practise, and conversation of a mans life: When God shall make this the ground of our perfectnes, so farre, I say, as a man is convinced of it, so farre as he is perswaded of it, so farre it will prod…ce this effect, to make him perfect, and sincere in his walking with God.
Againe,Reas. 2. partly, the reason of it, is, because it heales that which is the cause of all our vnperfectnesse,This perswasion heales selfe-louelove. and vnevennesse, which is selfe-louelove. The reason why men walke not constantly, and perfectly with God, is because they louelove themselues inordinately, they thinke to provide better for themselues: when a man is fully perswaded of Gods All-sufficiencie, it answers all those false reasonings, all those deceitfull arguments that selfeloue is readie to bring to vsus, vponupon every occasion; there is no man departs from God, but he thinkes, at that time, it is better for him so to doe: when it shall be answered him, God is All-sufficient, it is better for thee to keepe in the straite way, if thou seeke thy selfe, by disobeying of him, it shall be worse for thee, let all the false reasonings of selfeloue be answered, and the heart must needs be perfect.
The Vse of it,Vse. in briefe, is that we should labour to be perswaded of this truth,To labour for this perswasion. and apply it to make vse of it, vponupon every occasion: when any command is presented vntounto vsus, when any thing is to be done, run to this principle, to be perswaded of Gods All-sufficiencie, that shall helpe thee to doe every dutie, that shall preserue thee from every sinne: for example, God hath commanded vsus to deny our selues in our profit, in our credit, and our pleasures; and many times it comes that we are to performe this dutie in particular cases, consider seriously then of the strength of this principle, that God is All-sufficient; it will make thee able to doe the dutie throughly. What though thou be a looser in thy credit? if God be All-sufficient, he is able to make it vp. What though thou be a looser in thy profit, as Amaziah was? is not he able to giuegive thee fourescore talents, sayth the Prophet to him? What though thou be a looser in thy pleasures, that thou loose, or want the pleasures of sinne for a season; is not he able to make it vp with peace of conscience, and ioy in the holy Ghost? And so againe; We are commanded to take vp our daily crosse, and not to take base & sinfull courses to avoyd crosses, and troubles, and affl…ctions, when we meete with them in right and straight wayes, and surely, the way to performe this dutie is to be perswaded of Gods All-sufficiencie, let a man thinke that God is able to defend and carry him out, that he is able to keepe him in the time of those sufferings, that it is he that keepes the keyes of the prison doore, that opens, and shuts, when he pleaseth, it is he that makes whole, and makes sicke; the issues of life and death, belong to him: Every mans iudgement, though he seeke the face of the Ruler, yet it is from hi…: let men consider, that it is not the creature that inflicts any crosse, or affliction, or punishment vponupon vsus, but it is he that doth it by the creature, and that will inable a man to beare any crosse, to passe through all varietie of conditions, and not to divert from a straight way, but to goe through the storme when he meets with it.
And so we may say of every other dutie, to exercise the duties of our particular callings, not for our owne good, but for the good of others: Beloved, this is a speciall thing, men loose their liues, they loose that blessed opportunitie they hauehave to grow rich in good workes, that when every day they might adde much to their treasure, to their reckoning against the day of Iudgement, whilest they serue themselues, and seeke themselues altogether, it is but time lost. Now, I say, what is the reason that men in the exercise of their callings hauehave such an eye to their owne profit, and not to the profit of others, whom they deale with, that they hauehave such an eye to their owne credit, and advantage, and not to others good? it is because they thinke they must be carefull to provide for their owne esta…e, to looke to themselues▪ they hauehave no bodie else to doe it: let a man be perswaded that God takes care for him, that riches are as the shadow that followes the substance of a mans perfect ailking with God, that it is he that giues them, it is he that dispenseth them, it is he that giues the reward, the wages belongs to him, the care of the worke onelyonly belongs to vsus; if a man would deny himselfe, and be a looser many times in his calling, be content to doe many things for the profit of others, to vse those talents that God that given him, not for his owne, but for his Maisters advantage▪ I say, if he would doe this, he should finde God All-sufficient, and the perswasion of his All-sufficiencie is that that strengthens a man, and makes him constant in the performance of it. I might giuegive you the like instances, but I will not run any further. But this you may take for a sure rule, there is never any dutie that shall cost a man any perill, that shall cost him any labour, any losse that a man will be willing to doe, without the perswasion of Gods All-sufficiencie, he never doth it without this perswasion, he never fayles in it but as farre as he fayles in the beliefe of this. For example.
Abraham when he was put on the hardest taske, to leaue his Countrey, and his Fathres house, he was perswaded that God would be with him, & would blesse him: for God had made him a promise to doe it, it was easie then to performe it, but afterwards, when he began to shrinke, and to doubt of this, that God might fayle him, that he would not be God All-sufficient to him, as when he went downe into Egypt, he denied Sarah to be his wife, what was the cause of this sinne? but because he was afraid, the God could not defend him. And so David, how many hard taskes went he through, with all chearefulnesse, and constancie? but when he began to fayle of this perswasion, that God was able to deliver him from Saul, and to bring him into the Kingdome, then he beginnes to step out from that dutie, and way of obedience, that he should hauehave walked in, to flie to Achis, &c. Therefore the way, I say, to make our hearts perfect with God, is to increase this perswasion of Gods All-sufficiencie. Now this we should doe especially at these times, when we are to receiue the Sacrament: for what is the Sacrament, but the seale of the Covenant, on both parts? It is the seale of the Covenant, on Gods part, he promiseth to be All-sufficient, and the Sacrament seales this to you; when it is said to you, take, and eate, this is my bodie, the meaning is this, Iesus Christ giues himselfe, and God the Father giues him, and sayth, take him; That is; Take Christ, with all his: it is certaine, he is a husband, that is All-sufficient, he is a field that is full of treasure, and so you must thinke with your selues, when you come to receiue the Sacrament, that Iesus Christ himselfe, is given to you; That is; Iesus Christ, with all his riches, and treasure, with all his benefits, and priviledges. Now, when you hauehave taken Christ, as it is a free gift, then consider all those particular benefits, labour to dig that field, and to see all the varietie of treasures in it, you shall finde that there is nothing that you can desire, but you shall finde it in him, you shall finde an All-sufficiency in him, both for this life, and for the life to come.
Againe; As this is the Covenant, on Gods part, that is sealed to vsus in the Sacrament, so you must remember, that you put to your seale likewise, to confirme the condition of the Covenant, on your part: for so you hauehave promised, there is a stipulation, an engagement, remember that you keepe Covenant, and Condition with him, (for it is reciprocall): for all Covenants must be mutuall, they must be betweene two parties, and remember, that thou put thy seale to it, that thou renew with God the Covenant, that thou hast made to walke before him perfectly. Now, the end of the Sacrament, is to remember this, doe this, sayth Christ, in remembrance of me; as if he should say; you will be ever and anon readie to forget this Covenant.
Another point I desire to obserue, before I come to handle the maine, is from these words, walke before me, &c. it is a metaphor I finde very frequently vsed in Scriptures, and therefore we will not passe it over, walke before me, and be thou perfect. Whence we will therefore obserue, that There is a great similitude betweene a Christians life,Doct. and walking from place to place.A Christian life like a walke.
I finde not any metaphor in the Scriptures vsed more frequently, and therefore it should teach vsus some thing: for a metaphor, you know, is but a similitude that is contracted to one word, it is a short similitude, folded vp in a word, and somewhat is to be taught vsus, some resemblance there is that we will labour to expresse, and make some short vse of it.
When the Lord saith to Abraham, I am All-sufficient; therefore walke perfectly before me, it is as if he had said, Abraham, I meane to be a good Maister to thee, I meane to giuegive thee sufficient wages, thou shalt want nothing thou needest; now be thou carefull to doe thy worke, be not idle, sit not still, but be working (for that is intimated by walking) to walke is still to be acting in some thing, still to be working, to be in employment, and not sit still, so that this is intimated to vsus, when he sayth, walke before me, that the whole course of this life is like a Iourney from one place to another. And againe, every particular action, is like so may steps taken to that Iourneys end, and (marke it, I say) looke what the rounds are in a Ladder, that goe from the bottom to the top, looke what the paces in a Iourney are, so many paces goe to make vp the Iourney, so doth every particular act go to make vp that Christian course that every man is to fulfill: so then, as every step a man takes, tends to some scope, or other, either East, or West, or North, or South, in generall and in particular, to some particular place, neare some Cittie, some Towne, or some Roome, so every action in a mans life, it either tends in generall to East, or West, that is; to good or evill, it tends to the service of God, or to the service of Sathan, and, likewise, in particular, it tends either to this good dutie, or to avoyde this particular sinne, to this or that particular service of God, of Sathan, or of our selues, every action we doe.
So that not onelyonly the greater actions (marke it) but even the lesser, every one of them, it is like a pace in a Iourney, which that I may make plaine to you, you must know, that all the actions we do, either be actions that belong to our generall, or to our particular calling, or such as fit vsus to them. Now take the lowest and the meanest action, your eating and drinking, your sleepe and recreation, they all are steps that tend to this Iourney, that tend to this scope, they are steppes, every one of them is a step nearer to God, and to heaven, if they be rightly vsed; and from him, if they be not vsed as they ought. Whether you eate or drinke, or whatsoever you doe, doe it to the glory of God. Wha… ever you doe, marke that supreame scope, so that all actions tend to one or other of these; now you make no question, but even those cōmon actions are steppes that lead to the Iourney, even as you see, take a servant that is set to worke, or to goe a Iourney, that is to mowe, or to driue a Cart, even the whetting of the sithe, is a part of his worke, as well as his mowing of the grasse, the provendring of his horse, is a dispatching of his Iourney, a going on in it, as well as when he rides, and so the oyling of the wheele, is a drawing on, as well as every steppe he takes: so, I say, it is in these common actions, that we make lesse account of, our sleeping, our eating, our drinking, our recreation, every one of them, is a steppe in the Iourney. I speake it for this end, that we may not neglect any action, that we may not despise the least of our actions: for there is not one of them, but it is a pace, or a steppe: so that this you must make account of; every day you finish a great part of your space: for you doe many actions, and looke what actions you doe, see what they be, examine them at night: for every actions is a step, and either you step towards God in it, or you step from him; either you step towards heaven, or towards hell: therefore looke to every action. But this is in generall.
Now in particular (to bring this similitude a little nearer) you must consider in a walke from one place to another, when you goe in a Iourney, you hauehave these particulars.
First; There must be a place, a terme to which you walke, some whither, whither a man goes.
Againe; There must be a place, or terme from which a man comes.
Againe; There is a distance: for in a point, or a little space a man cannot walke.
Againe; There must be a ground to walke vponupon.
And there must be a path: for in particular Iourneys, as from Thebes to Athens, there is a straight path-way to walke to it, &c. These particulars we will expresse to you in this course of a Christian life.
First; I say, there must be a place to which a man goes,That which he goes to. terminus ad quem, as we call it, and that is to grace, we travaile to grace, we travaile to the service, and glory of God, and we travaile to salvation, these I finde in the Scripture to be the ends, and the aymes, and the scope, and marke, at which every man is to looke in his Iourney, in the course of his life: Labour to grow in grace, which enableth vsus to serue God, without which we can doe nothing: Labour also, when you hauehave it to come to the fruits, and operations, and effects of it; that is, to spend your time in doing some thing that may tend to Gods glory, and service. And last of all, looke at the reward, looke at salvation, which is the end of that Iourney, there is no question of the two former, that the end is grace, and righteousnes; there is more question of the latter, whether a man may make salvation, and the recompence of reward, an end, a marke, and scope, to which he travailes: but all these are our ends you shall see Act. 26. 18. Paul Act. 26. 18.is sent to preach to the people; and this is the scope of his preaching, he was sent to open their eyes, that they might turne from darknes to light, from the power of Sathan to God, that they might receiue the forgiuenes of sinnes, and an inheritance among them that are sanctified by faith in Christ. Marke it, that they may turne from darknes to light, there you see the scope is light; because, without light, a man cannot see his way, Grace helpes a man in his Iourney, as light doth: the next thing is, from the power of Sathan vntounto God; That is; from living in bondage to Sathan, to serue God, to doe that which stands to his glorie, and advancement, and then lastly, that they may receiue forgiuenes, and inheritance amongst them that are sanctified by faith in me; there is the reward: for a mans ayme is likewise that he might receiue the inheritance, that he might be saved, and hauehave heaven in the end. So likewise you finde it expressed Philip. 3. 14. Paul, Phil. 3. 14.sayth he, pressed hard toward the marke, for what purpose? for the price of the high calling of God in Christ, there you see that the ayme that Paul had in following hard to the marke, you see there was a marke that he aymed at, and that he had expressed before to be found in the righteousnesse that is in Christ, and, sayth he, that I might obtaine the price of the high calling, the price (that is) the wages; as a man that runs a race, there is a price propounded to him, and when he hath finished the race, he obtaines it, sayth he, this is one of my ends to obtaine the price:Heb. 11. so it is said of Moses, Heb. 11. he had respect to the recompence of reward. So, my Beloved, in the journey you must make this account, you travaile towards grace, that is the scope that you ayme at, againe, your end is to serue God, to seeke his glory, that all your actions may tend to it, and lastly, that you might be saved, that you might hauehave the inheritance with the Saints.
Now the terme from which we travaile is from sinne, That he goes from.from the service of Sathan, a…d our selues, and likewise it is from damnation; so that you shall finde this difference in it, that all men, though they hauehave but one Iourneys end, yet there are different places, from which eueryevery of them travaileth, according to the different sinnes, to which they are inclined, some men had need to travaile from covetousnes, some men againe, from prodigalitie, these seeme to goe contrary wayes, yet both ayme at the same Iourneys end, as two men that intend to come to London, one comes out of Kent, another comes out of the North, these men seeme to goe contrary, one goes North, and the other South, yet both agree in their Iourneys end; so it is in this travaile, some men are subiect to be timorous, and discouraged, and cowardly in their actions, some men againe to be rash, and bold, these men hauehave contrary courses, yet they both travaile to the same mediocrity, to the same grace, to the same way of righteousnesse: so, I say, the termes from which we come are exceeding different, though the Iourneys end be the same to every man. Looke what the severall inclinations of men are, even therein to part from himselfe, to deny himselfe, to resist his personall, and particular lusts, that is the terme, from which he is to goe: and so likewise it is to be considered, that we travaile from damnation, that every steppe that a man takes in the way of righteousnesse, it is so many steppes from death to life, he is so much neerer his Iourneys end: for salvation is now neerer then when you beleeved, sayth the Apostle; that is, looke as you travaile faster in the way of righteousnesse, so your reward is neerer, your comfort is neerer, and so you are farther from judgement, farther from destruction.
Now, on the other side, it is to be considered, that as this is the ayme of the godly man, to looke to grace, and at the service of God, and at salvation, that is the way, tha… they travaile; So there is another way that other men travaile, that looke at sinne, at destruction. I doe but set one by another, that you may learne to know the difference: there is a scope that every man hath, whatsoever a man doth, though he consider it not, yet he takes every steppe by vertue of that vtmost end that he hath. There is a generation of men that ayme at destruction, that ayme at sinne, at those wayes that lead downe to the Chambers of death.
And,Ob. if you object, and say, I but no man propounds pounds such an end to himselfe, there is no man intends the destruction of himselfe.
I answer;Ans. It is true, it is not the end of the man, but it is the end of the course, as we say, it is not finis operantis, but it is finis operis; as a theefe, that steales, his end is not that he should come to the gallowes, but his end is to get profit to himselfe, but yet it is the scope of the worke, though not of the workman; so I say in this case, a man that hath not this ayme to serue God, to walke toward him, though he obserue it not, his ayme is destruction, that is the end of his worke, that way he walkes in leads downe to the Chambers of death. So you see, First, there is an end, a terme to which every man goes; And, secondly, there is a terme from which every man comes.
Thirdly; in every Iourney there is a distance; That is;The distance in it. that dissimilitude betweene grace, and vsus, and betweene God, and vsus. Looke what distance, and difference there is betweene grace, and sinne, betweene righteousnesse, and wickednesse, that is the space that every man is to goe, that is the distance that he is to passe through; so that even as in a Iourney you cast some part of the way behind you, and another part you are to passe vntounto; so you are to thinke in this Iourney: Looke how much victory thou gettest over any sin, so much of thy way thou hast passed. Againe; Looke in what measure any sinne remaines vnmortified, any lust is not fully overcome, so much of thy way thou art yet to goe: so likewise, it is in the defect of graces, that is the distance that thou hast to fulfill. So in every mans particular calling, that course that God hath fixed to every man, that he hath prescribed to every particular man, to some longer, to some shorter, this is the distance of a mans Iourney. Iohn Baptist had a shorter course, he fulfilled his course, he preached not aboue three or foure yeares. Paul fulfilled his course likewise, a longer race, but it was that which God had appointed him; so the dissimilitude betweene grace and sinne; and againe, the course that God hath appointed every man he must fulfill, and serue God in his time, this is the distance and the space of this Iourney.
Againe; the next to this is the ground: for a man must hauehave some thing to hold him vp,The ground. when he walkes, the ground vponupon which he walkes, is the time of this life in this world, the latitude of this life, that God hath afforded to every man, that is the field, as it were, that he walkes in: we see in the world great varietie of men, and varietie of courses, that is the ground, the space allotted to him, he may walke whither he will, he may walke which way he pleaseth.
But lastly (as there must be a terme to which, another from which,The path. as there must be a distance, and a ground, so chiefly he, that walkes must hauehave a certaine path, a certaine way to walke in. In a wildernes, there is ground enough, but there is no path, but when you goe to a certaine place, there must be alwayes a certaine way, a certaine high way, a path that leades to it: now the path that we hauehave to walke in, you hauehave it diversly expressed in the Scriptures: Christ is said to be the way, we are said to walke in the spirit, if you be led by the …pirit, walke in the spirit, and the way of Gods Commandements; I will ranne the way of thy Commandements, saith David, when thou shalt inlarge my heart: and of Zachary, and Elizabeth, it is said, they walked in the way of Gods Commandements without reproofe. These are said to be the wayes, or the paths that we walke in, they all come to one: Christ is said to be the way: because as a man cannot come to a place, except he goe in the way that leads to it, so no man can come to God the Father without Christ; that is; without his intercession, without his guidance, and direction, except he lead you to the Father, that you come as sprinkled with his bloud, as clothed with his righteousnesse, except you come as being made accepted by his intercession, you cannot be accepted, and besides, except you goe the way that he directs you: for he is the day-starre, springing from on high, that guides our feete in the way of peace, without him you cannot come to heaven, you cannot come to the throne of grace: so he is said to be the way: Againe, the spirit is said to be the way, walke in the spirit; That is; walke according to the guidance of the spirit, follow the direction of the spirit; and so the way of Gods Commandements, they are said to be the way; because they are the rules we ought to walke by: So that the way is, when, in the name of Christ, when, out of respect to him, we walke by the direction of the spirit, in the wayes of Gods Commandements, when we obserue the rule. This is the way, this is the path.
Now,Quest. if you aske how one should finde this way?
You must know,Answ. that though this be the way in generall, yet, in particular, that which must teach it thee, is to consider, first, there is a certaine tract that God hath made for vsus to walke in, a certaine path that he hath chalked out, that which he hath described in his Word, that which all the Saints hauehave trodden before vsus, both those that lived in former times, whose examples are related to vsus, and those that liue among vsus: First, there is a tract that God himselfe hath made, the way of his judgements are sine vestigijs &c. but the way of his Commandements are as a beaten tract, as a beaten roade; A way that himselfe hath made plaine, by many directions, by many way-markes that he hath set, that men might know them, and likewise by the course of all the Saints, which is like a beaten way that is trodden by many thousands, from generation to generation, that is one thing that you are to looke …o…see, if you be in that way, in the old way, in the way that the Law leads to; in the way that all the Saints hauehave go…e in.
Next to this the question will be,Quest. well but how shall I finde it? I may be readie to misse this tract.
I answer;Answ. there is a certaine …agacitie that God giues to a man, by which he findes out this way: for though the way be pl…ine in it se…fe, yet, my Beloved, it is not so … every man, it is hard to find out this … way. These steppes of Gods Commandements, I say, it is hard to finde them out, except there be a particular gift given him even as you see, there is a gift given to the dogge to finde out the hare, to follow her steppes, there is a certaine sagacitie given to that Creature, that another wants, by which it followes the steppes of the hare, which way soever she goes: (I may vse it for a similitude, a farre-off expression) So, I say, there is a sagacitie given to the Saints, a certaine new qualitie, that others want, by which they are able to finde out the steppes of Gods way; so that they are able to tract him: When they are at a losse, they will not run on vopon a false sent; but cast about, (as sometimes they loose God, sometimes they know not which way they must follow him.) This gift we must labour to hauehave. Therefore David prayes so oft that God would teach him the…e wayes, that he would make his way plaine before him, that he would direct him, &c. As acknowledging that he was not able of himselfe to finde it out, except God had guided him, and directed him to it.
One thing more is to be added, that there is this similitude in it,Similitude that as, when a man goes a journey, it is a constant continued pace, it is not a little stepping to, & fro,A constant course. and walking for recreation, a walking as a man doth in a Gallery, but it is a constant course, he walkes on; So likewise, the course of a Christian life, it is a constant continued terme of action; when a man doth not good by a fit or two, but when he continues in well-doing, when it is the ordinary constant tract of his life.
Now we will briefly make some vse of it, and the vses shall be but these two, a…cording to this similitude, and the agreement of this walking with a Christian life.
If a Christian life be of this nature,Vse 1. that it is like a walke in a Iourney, that every act is a steppe, then, my Beloved, it should stirre vsus vp to consider seriously, what busines we hauehave in hand, for what purpose wee came into the world, namely, to goe a Iourney, not to sit still, not to be idle, we are to travaile a part of this Iourney every day, and therefore the first thing we are to doe, is to choose a right way: you must know therefore, that there are many thousands (it is the common condition of men in the Church) that thinke they are in a right way, and so goe on in it without examination, whereas you must know this, that every man by nature is set in a wrong way as soone as he comes into the world, wherein he travailes, as in a way that leads to destruction; so that, till a man begin to see his error, till he begin to come seririously to consider, this is not the way I should follow, and to choose a contrary, No man travailes towards heaven, no man is in Cu…su, as we say, no man is in this Iourney till then. David sayth, he chose the way of Gods commandements; that is; there must be a choice: for this must be a speciall consideration, no man hath this without choice, and not onelyonly so, that is not onelyonly meant, to take it into consideration, that is naturall, but then a man is said to choose, when he pitcheth vponupon it, when his resolution is fixed, when he determines vponupon this way. Therefore, when you heare that there is such a walke, make that vse of it, choose the way of Gods Commandements. To choose; that is, willingly to take that way, to goe it resolutely, to sweare within himselfe, as David sayth, I hauehave sworne that I will serue thee, and walke in thy way. I say, this we should bring our heart to, and you shall know it by this, whether you doe so or no: A man, that chooseth a way, that resolues to goe that way, if he be out of it at any time, and be told, Sir you are out of the way, he is glad of the admonition, he is willing to goe in to it againe: So that, I say, thou maist know, whether thou choosest the way of Gods commandements, what dost thou when any suggestion comes from the holy Ghost, that tels thee, this dutie ought to be done, this sinne ought to be abstained from, art thou obedient to it? When thou art admonished by thy friend, that tels thee, this is not the way, this is an error, this is an obliquitie, art thou ready to turne out of it? art thou glad of such an advertisement? When thou hearest rules given thee out of the Word, from day to day, from Sabbath to Sabbath, art thou willing to practice them, when thy error is discovered to thee? It is a signe thou choosest the way. Let a man resolue on the way to a Coast, to a Cittie, when it is discovered to him that …e is out of the way, certainely, if it be the way that he hath chosen, he will easily be readie, and willing to returne to it. Indeed, that is a signe a man hath often the way. David chose to serue the Lord, and therefore, wh… … him told him of his adulterie, and murther, he quickly returned againe; So it is with all the Saints, it is not so with other men, when they are told of going out, they goe on still, because, in truth, they hauehave not chosen the way of Gods commandements.
Secondly;Vse 2. It is not enough to choose it in generall, but likewise, you must looke to every step you take, take heede to every steppe in this way. My Beloved, as you heard before, there is not an action, but it is a step, it is a pace in the way that leads, either on the one side, or on the other, either towards hell, or towards heaven, and therefore it is not enough to looke that you walke in the way in generall, but likewise, you must ponder your steppes. You see that expression Pro. 4. sayth the Wise-man, Ponder thy wayes, and order thy steppes aright; ponder thy wayes; that is, a man is to consider every step he takes, is this right? Doth this tend towards such a Iourney or not? This pondering of our wayes, is exceeding necessary, it is that which David constantly practised Psal. 119. 36. I considered my wayes, that I might turn… my feete to thy testimonies. I considered my wayes; that is; Except a man looke narrowly to it, except he consider his steppes, from time to time, except he reflect vponupon them, and looke which way they tend, he will not be able to keepe the wayes of Gods Commandements.
And if you object now;Ob. why, but is it necessary that a man must thinke vponupon every action what his end is, when a man is busie in his studie, when he is busie in his trade, when he is busied in his particular cal…ing, is it necessary that every particular action should be looked vponupon, that he should hauehave this actuall thought, whither doth this step tend?
I answer;Ans. Beloved, it is not necessary, that it should be done vponupon every action, but that it should be so farre done, as is necessarie, to keepe vsus in the right way, even as, you see, it is in a iourney, when a man resolues to goe from one towne to another, he chinkes not every steppe he takes, I am going to such a towne: for, by vertue of his first intention he takes these steppes: so that the marke and the ayme that he hath, is the cause of every step, though he thinke not of it, every step he takes: So in the actions that we doe, I say, if the ayme be right, though we thinke not vponupon every action we doe, yet it is done by vertue of it, and so God accepts of it. As, we see, an Arrow, when it flyes to the marke, or a Bowle, when it runs, there is not a new putting on, but by vertue of the first strength, by which it was throwne out, or by which it was shot, it passeth, and goes on towards the marke, so it is in a mans life: by vertue of the first ayme that a man hath, though he think not of it, vponupon every particular occasion, his heart goes on, he travailes towards the marke: therefore, I say, it is no necessary in every action. Notwithstanding, it is necessary that it be very frequently done: because we are so readie to goe out of the way. There is a straight way, that God hath chalked out to vsus, and we are readie, ever and anon, to turne out, we hauehave still some byas, or other, vponupon vsus, that drawes vsus out from that way. Either some false feares, or some vaine hopes, or some fancy, and inordinate appetite, some thing, or other drawes vsus out, that except a man looke very narrowly to it, except he be ever and anon reflecting vponupon his wayes, he will not keepe the way, therefore it is necessary, that we be still considering, and pondering our wayes, and so much the rather, because, as the Apostle sayth, Know you not, that many run in a race; As if he should say, all the world travailes towards heaven, every man goes something that way: therefore, sayth he, take heede; there are but a few notwithstanding, that get the goale, that get the price, few that obtaine, few that overcome: therefore, saith he, take heede how you runne. So I say, there is much heede to be taken in this race, many goe out of Egypt, many that goe from sinne a certaine way, but they never come to Canaan, they walke a certaine way in the Wildernesse, but they come not home. Therefore, to direct you in it, you must know this, that there is a length in this way, there is a rectitude, and a straightnes in this way; and thirdly, there is a certaine breadth in this way. There is a length in this way, and therefore you must goe hastily in it, you must run the way of Gods Commandements, as David sayth: for there is a length in it; that is; it will not be dispatched with an easie pace. God requires every man to make hast in it, he must quicken his pace in the way to heaven. My Beloved, the cause why men goe on slowly in this way, is from halting; because they halt in this way: In other paces, sometimes we grow slow by wearinesse, but in the wayes of Gods Commandements, still our slacknes comes from halting, and therefore you hauehave that vsed often in the Scriptures; men are said to halt betweene two opinions, that is one kinde of halting, betweene two Religions, he goes slowly forward in either of them, that halts betweene two, he profits little, he goes slowly on. As there is a halting betweene two opinions, so there is a halting betweene two objects, God and the world. A man desires to serue God, and yet he desires to hauehave vaine glory, or desires to make vp an estate, &c. I say, these divers affections, these divers respects to divers objects, when a man hangs too much vponupon the world, when he hath an eye too much vponupon vaine-glory, when he is tooke vp too much with pleasures, and divers lusts, this causeth men to halt in the wayes of Gods Commandements: halting, you know, is either when one leg is sound, and another lanie, or when we goe with one leg in a higher way, and another in a lower way, it comes all to one; that is, when the heart doth not wholly looke vponupon God, but lookes much to the world, therefore you see men much drēched in worldly businesses, that are over-come with them, that are drowned in them, they goe slowly on in the wayes of Gods Commandements, that goe with one leg in Gods wayes, and another out of them: And so likewise when one affection, and one desire shall be good, and another shall be lame, this causeth a halting in the wayes of God. And therefore, if you would run, you must hauehave both feete whole, and sound, without lamenes, and both feete must he in the way▪ When a man is thus disposed, he runs the wayes of Gods Commandements; that is; let him finde what is the cause of his halting, and of his slacknesse, if it be worldly mindednesse, the way to quicken him in his pace, is to weane his heart from the world; if this be the cause that makes thee slacke, and dull, and heavie, and indisposed to prayer, and to other holy duties, something thou doest, and thou goest in thy way, but slowly, and dully, that is the way to heale it: And so againe, if it be some strong lust, be it what it will be, that causeth thee to halt, and to goe slowly on, heale that, and thou shalt be able to run the wayes of Gods Commandements. David cals it a straightning, when he could not run. Therefore, sayth he, I shall run the wayes of thy Commandements, when thou hast inlarged my heart. That is; Every lust is a straightning; the remooving of it giueth a libertie to the heart, every lust is as fetters, and shackles that straiten the spirit, that are a bondage to the spirit, that take away the libertie of the spirit: Therefore the remooving of the lust, whatsoever it is, that sets thee free, as it were, and when thou art free, and at libertie, when there is no impediment, thou artable to run the wayes of Gods commandements.
The second is,Gods wayes straight. there is a straightnesse in this way, there is no way that leads to any place, but it is straight: for, if it were crooked, it would not lead to that place. So that every walke, every certaine walke is straight, so are the wayes of Gods Commandements, they are straight; now straight is a relatiue word; that is, it is betweene two extreames, as we say, it is straight, when a lyne runs betweene two points, and goes not out, from either of them, that we call straightnes, if there be any exorbitation of the lyne, now it is not straight but crooked, now the way is said to be straight in regard of these two termes. A man indeede goes from misery to happinesse, and the wayes of Gods Commandements, are the straight wayes that lead to that; if you walke crooked in the way, you step out to one of the two extreames; that is; you step out from the way that leads to happinesse, you step out to some trouble, to some mischiefe, to some evill, to some punishment, when you step out from the way of Gods Commandements. So that that is to be observed, that this is a straight way; And therefore, seeing this leads straight to happinesse, every declination is a stepping out to misery. You hauehave reason to take it; for it is the shortest way, that is one condition: you hauehave two motiues to take this way.
One is,Gods wayes nearest. it is the shortest way; the other is, it is the plainest way. We hauehave a rule in the Mathematicks; Alwayes the straightest line is the shortest, looke how much bending, and crookednesse there is, so much the more length there is in it, the straightest way is the shortest: So, if thou wouldst goe the shortest way to happines, keepe the way of Gods Commandements, (if thou dost not know that, thou goest about, thou art a looser by it) that is the neerest way. For example; that I may a little expresse it to you, Iacob, when he would goe about, & not keepe the straight way, when he would make hast to get the blessing, it was a going out from Gods wayes; was it not a going about to his happinesse? You know how many yeares trouble it cost him. So David, when he would goe out of the way, in his adultery, and murther, did he not goe about towards his happines? Was he not an exceeding great looser by it? You know how much it cost him, what great afflictions he had, the sword never departed from his house; what great trouble, being cast out of his Kingdome by Absalom? &c. that was a going about to his happines. So this is a sure rule, let there be any crookednesse in a mans wayes towards God, it is a going about to happinesse. And so Asa, his heart was perfect all his dayes. But when he was out of the wayes of God, when he stepped out of these wayes, and made to his feete crooked paths, did he not goe about for his owne happines? The Prophet comes, and tels him, Asa, because thou hast done this, from hence thou shalt hauehave warre: the case was this, Asa would needs seeke to the King of Assyria, and the King of Damascus for helpe, it was a sinfull pollicie in him, it was a going about, he shuld hauehave kept the straight way, and hauehave trusted God with it, when he would doe this, when he was crooked in his wayes, it was a leading about to his happines, the Prophet comes and tels him, the host of the King of Aram should escape out of his hands, and likewise he should hauehave warre all his time, and so he had much trouble at home, and warre abroad, and at length he was given vp to a sore disease that was his death. Thus he went about, and so doth every man when he finneth: for the other is the straight way.
Secondly;It is the plainest. As it is the nearest way, so likewise it is the plainest way. When a man will goe out of it, he meets with snares, there are vanities in those wayes, as it is said, he catcheth the craftie in his owne deceit, or in his owne actions, and enterprises, 1 Cor. 3. he catcheth the craftie; that is, if a man will goe out of the way of Gods Commandements by any carnall pollicie and wisedome, it is not a plaine way, it is a way wherein he shall meet with one trouble or other, he shall meete with some snares there, he shall not goe safely in it. So that, my Beloved, you may take that for a sure rule, when a man goes out of Gods wayes, he is not safe, he is subiect to some snare, to some … ▪ where in he may be taken: therefore let vsus keepe the straight way, it is the best, and it is the neerest. As it is said of Ahymaaz, he ran the way of the plaine, and so though Cushi went out before him, yet Ahsmaaz came to his journeys end much before Cus…; because he went the way of the plaine: So he that goes through the plaine way, though he seeme to hauehave present disadvantage, and trouble, yet when all is summed vp, that will bring him soonest to his journeys end, he shall come soonest to happinesse and quiet that way, he that takes the fairest course, by probabilitie in carnall wisedome, and pollicie, and steppes out of Gods wayes, though he thinke that the neerest way, yet he shall finde that he goes about. Let a man thinke with himselfe, by declining, I may escape such a trouble, such a straite, such a disadvantage, that will befall other men: perhaps thou maiest, but yet, I say, thou goest about, thou art no gainer by this, it shall be paid thee home in arrerages, thou shalt loose it in the long race, thou shalt finde, that he that goes the plaine way, shal come before thee to thy journeys end, to the happines that we all ayme at; that is certaine still, he that keepes the right way, he takes the shortest way to happinesse, he that thinkes he takes a wiser course then God, and therefore will decline those troubles, by wynded wayes, that another brings vpoā himselfe by keeping the plaine way, I say, he shall finde himselfe deceived, he goes about towards his happinesse.
The last is,A breadth in Gods wayes. as there is a length in this way, and a straightnesse in it, so there is a breadth in this way, there is a latitude, or breadth, a certaine proportionall breadth. The way to some man is broader then to others, and to the same man the way in some places is broader, in some narrower. The Iewes way was narrower, then ours, there is a Christian liberty that hath inlarged this way, and made it somewhat broader to walke in: for, as the Christian libertie is more so likewise is the way broader: We hauehave more libertie then the Iewes had in many things, we are freed from that yoke of bondage, that strict observation of Mosaicall Ceremonies: And so againe, I say, one Christian hath a narrower way then another; that is; as a man is subiect to more temptations, to more occasions of sinne, so must he make his way narrower, he may not walke in so broad a path as another. Againe, the same man in some part of his way must choose a narrower way, in some he needs not; As, for example, a man that is subiect to run out in such a recreation, another man may walke in a broader path in the vse of that recreation, then he may: for to him it is an occasion, he is readie to be snared, and to be transported with it: one man is apt to be carried to drunkennesse, if he see but the Wine, if he come but neere it, he must not looke on the Wine in the Cup; one man is quickly set on fire with incentiues of lust with an object, he may not come so neere, nor be so bold with them as another man may, one man is apt, if he come to such a company, to receiue some hurt, to be intangled with them, he is apt to learne their wayes, to goe along with them, such a man may not be so bold to come neere that company, as another may, that is not subiect to that temptation, so that there is a breadth and a narrownes in these wayes.
Now our care must be, not to goe beyond this breadth: for it is a narrow way, there are few that finde it, Math. 7. Therefore, I say, we had more need looke to it, that we step not aside, that we loose not our way. Beloved, it concernes vsus much to looke to it; because, when we goe out of Gods paths, we are still exposed to some hazard, and to some danger, we should looke to it, not onelyonly for obedience to God, but for our owne sakes: let a man be found out of the breadth of this way; that is, let him take more libertie then he may (for it is profitable for vsus to know both our libertie, and our restraint,) and he shall finde still some misery, or other shall come vponupon him; take heede, therefore, least God meete thee out of the way at any time; as he said to Eliah, What dost thou here? What makest thou here Eliah? indeed it was his fault, when God had beene with him so mightily, and had given him rayne at his desire, to worke such miracles: againe, to send fire from heaven to consume the sacrifices, and after to slay so many Prophets of Baal, for a word of Iezabell, that was but a weake Woman, to run from her so many miles, as farre as his feete could carry him, it proceeded from timorousnesse, and feare: God meetes with him, and saith, What dost thou here Eliah? What makest thou here? As if he should say; thou art out of the way. Though the Lord dealt mercifully with him, yet it was his fault, he was out of the way, as sometimes feare puts vsus out of our way, and sometimes againe other passions, as Hagar went out of her way from he mistris (as we see in the Chapter before the text) Hagar Sarahs maid, whence commest thou? And whither goest thou? Gen. 16. 18. Gen. 16. 18.Where he puts her in minde of that dutie she did owe to Sarah, of that particular calling she was in; As if he should say; Hagar dost thou remember what thou art? dost thou remember what particular calling thou art in? Art thou not Sarahs maid? Thou shouldst be about Sarahs businesse, what dost thou here in the Wildernes, running from thy mistris? If thou be Sarahs maid, whence commest thou? And whither goest thou? As if he should say; thou art out of thy calling, thou art out of thy way.
So you must thinke with your selues, when any man goes out of his calling, when he goes out of his duties of either of his callings, if God should meete him, if an Angell should meete him, and should say, What dost thou here? thou that art a Minister, what dost thou doing the thing that belongs not to such a one to doe? Thou that art a Tradesman, a Lawyer, a Student, whatsoever the calling, and busines be, that God hath set a man in, when he is stepping out to by-wayes, that are not suteable to such a calling, God may say to thee, and thou maist say to thy selfe, What dost thou here Hagar, Sarahs maid? He puts her in minde of her calling, so must we, and so much the rather, because we are never out of our way, but at that time we are from vnderunder Gods protection, we are from within the pale, we hauehave no promise of safetie, it makes vsus exposed to some hazard, or other, and, therefore, Beloved, be carefull of this. As the Israelites, in the Wildernes went not a step, but as farre as they saw the Cloud going before them, so, I say, goe not a steppe, but as farre as you hauehave a warrant, as farre as you see God going before you, and this shall be for your comfort.
But you will say,Ob. it may be, God will lead me by these straite rules to prison, to losses, to crosses, to disgrace, to losse of preferment, to losse of friends?
Beloved, Answ.know this, that the Cloud, as it was a direction to them, so it was a protection likewise, they never followed the Cloud, but they were safe, the Cloud was a defence to them wheresoever they went: As we see, Esay 45. The Lord will create vponupon every place of Mount Sion, and vponupon the assemblies thereof, a Cloud of smoke by day, and a shining flame of fire by night: for vponupon all the glory there shall be a defence. Before he had said he would lead them by the spirit, this leading of the spirit, he compares to the leading of Israell in the Wildernes; as they were led with the Cloud, so shall you, and if you follow the Cloud, it shall be a defence to you; so, I say, walke with God, and he will be a defence to you: it is no matter what the wayes are, he is able to beare you out: for safetie is a part of your wages; therefore that belongs to him, your businesse is nothing, but to finde out what your way is, and to walke in it, the care of the worke belongs to you, and the other is not your care: therefore (to shut vp this exhortation) learne to doe this, to pray, that God would shew you his wayes, that he will incline your hearts, that he will reach you, as he doth the Ants, and the Bees and not onelyonly shew you the wayes you are to walke, but giuegive you a secret instigation, and inclination to them, and if you seeke him, and your hearts be vpright, and depend vponupon him, he will shew you the path, that you are to walke in: he puts in that condition, that your hearts be sincere, and vpright. Againe, let vsus depend vponupon him, that we may seeke to him, and trust in him, and he will shew vsus the way.
And, as we are to seeke the way, so we must run it,Having found the way, wee must runne. and not be slow, and slacke in it, but runne the way of Gods Commandements, that is; goe apace. Now every mans pace is according to his meanes, and his abilitie, according to the might that God hath given him: for that may deceiue vsus; A man may thinke he goes fast, when he goes but slowly; because it is not according to his ability. As, you know, a tall man when he doth but walke, he goes much faster then a childe when he runs, and yet he goes but slowly; because it is not according to his abilitie. Beloved, our walking is faster & slower, according to the severall meanes, and strength that God hath given to every one of vsus: some man hath a larger vnderstanding, hath more grace, more experience, better education then another; he must runne faster, he must doe much more good in his owne person, he must be more frequent, and servent in holy duties, he must be more diligent in drawing others to God; another, that hath received lesse, though he goe a slower pace, yet it may be running to him, when the former doth but walke: So, in every particular; A rich man that giues so much, it is but a slow pace to him, when another, that is poore, giues lesse, and that is a quicke pace to him. And so in like cases. Therefore, I say, let vsus choose out the right way, let vsus pray to God to direct vsus, to shew it to vsus, vponupon every occasion, that we may not misse it. And let vsus not onelyonly walke slowly, but let vsus walke apace, and run the way of Gods Commandements. So much for this first Vse.