The Returning Backslider, Sermons · Sermon 16
THE SIXTEENTH SERMON.
HOS. 14.10.
—The wayes of the Lord are right, the juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
GODS children have their times of deadneſſe and diſertion, and againe their times of quickning and rejoycing: weeping doth not allwayes remaine unto them for their portion,Pſal. 30.5. but joy commeth in the morning: in the worſt times the Saints have alwayes ſome comforts afforded them which ſupporteth them againſt all the ſtormes and tempeſts they endure: they have alwayes a Goſhen to fly too, others ſhall periſh in that way wherein they ſhall walke and eſcape.
The juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Thus farre we are now come in the unfolding of this Chapter, having ſhewed Gods rich and incomparable mercies to miſerable and penitent ſinners, how ready God is to embrace ſuch, as this rebellious people named were, with all the arguments uſed to make them returne unto the Lord: we are now come at laſt unto the upſhot of all, a diſcovery of the ſeverall effect and worke Gods word hath upon both ſorts of people here named and aymed at.
The juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein.
Theſe were very bad times: yet there were juſt men, who walked in the wayes of God, ſo that we ſee.
In the worſt times God will have alwayes a people that ſhall juſtifie wiſedome.
God will have it thus, even in the worſt times, that the juſt ſhall walke in them: though before he ſaith, Who is wiſe and who is prudent? yet here he ſhewes that there ſhall be a number who ſhall walke in Gods wayes. Who though they goe to Heaven alone, yet to Heaven they will though they have but a few that walke in Gods wayes with them, they will rather goe with a few that way, then with the wicked in the broad way to Hell: alway God hath ſome who ſhall walke in his way: for if there were not ſome alway who were good, the Earth would not ſtand, for good men they are the Pillars of the world who uphold it. It is not for wicked mens ſake that God upholds the frame of the creatures, and that orderly government, we ſee all is to gather together the number of his elect, of whom in ſome ages there are more and in ſome leſſe of them borne, thereafter as God breathes and blowes with his Spirit. For according to the abundant working of the Spirit, is the number of the elect. Yet in all ages there are ſome, becauſe it is an Article of our Faith, to believe a holy Catholicke Church. Now it cannot be an article of Faith unleſſe there were alway ſome that made this Catholike Church: for elſe there ſhould be an act of Faith without an object. Therefore we may alwayes ſay; I believe that there are a number of elect people that walke in the wayes of God to Heaven-wards.
And what is the diſpoſition of theſe ſome?The dispoſition of juſt men in their places. to have a countermotion to thoſe of the times and places they live in. Some are fooliſh, not caring for the wayes of God, cavilling at them. But the juſt ſhall walke in them; that is, they take a contrary courſe to the world that ſlights wiſedome. Thus in all times it is the diſpoſition of Gods children to goe contrary to the world in the greateſt matters of all. They indeed hold correſpondency in outward things, but for the maine, they have a contrary motion. As we ſay of the Planets, that they have a motion contrary to the wrapt motion, being carried and hurried about every twenty foure houres with the motion of the Heavens: they have an other motion and circuit of their owne which they paſſe alſo. So it is with Gods people, though in their common carriage they be carried with the common cuſtomes and faſhions of the times: yet they have a contrary motion of their owne, whereby being carried by the helpe of Gods Spirit they goe on in a way to Heaven though the world diſcerne it not, they have a ſecret contrary motion oppoſite to the ſinnes and corruptions of the age and times they live in. Therefore in all ages it is obſerved for a commendation to goe on in a contrary courſe to the preſent times.Gen 6. Gen 18. Noah in his time, Lot in his time, and Paul in his time, who complaines All men ſeeke their owne: Phil. 2.21.it is a ſtrange thing that Paul ſhould complaine of all men ſeeking their owne, even then when the blood of Chriſt was ſo warme, being ſo lately ſhed, and the Goſpell ſo ſpread: yet all men ſeeke their owne. And he ſpeakes it with teares, but what became of Paul and Timothy and the reſt?Phil 3.20. But our converſation is in Heaven from whence we looke for the Saviour, the Lord Ieſus Chriſt, &c. Let all men ſeeke their owne here below as they will, we have our converſation contrary to the world. Our converſation is in Heaven, &c. So that they hold out Gods Truth in the midſt of a crooked and perverſe generation, that is when every man takes crooked wayes and courſes in carnall pollicie, yet there are a company that notwithſtanding walke in the right wayes of God cleane contrary to others. The juſt will walke in the right wayes of God. As holy Ioſhua ſaid, Chooſe you what you will doe, Joſh. 14.15.but howſoever I and my fathers houſe will ſerve the Lord. So when many fell from Chriſt for a fit, becauſe his Doctrine ſeemed harſh, Peter juſtified that way, when Chriſt asked him, will ye alſo leave me with the reſt who are offended? Lord (ſaith he) whether ſhall we goe? we have taſted the ſweetneſſe of the Word, and felt the power thereof: Whether ſhall we goe Lord, Joh. 6.68.thou haſt the words of Eternall life. So Gods people have an affection carriage and courſe contrary to the world.
Reaſon. The Reaſon is taken from their owne diſpoſition, they are partaker of the divine nature,2 Pet. 1.3. which carrieth them up to God-wards againſt the ſtreame and currant of the time.
Vſe. The Uſe hereof ſhall be onelyonly a Tryall of our ſelves in evill times, whether or not then we juſtifie Gods wayes and the beſt things. If we doo it is a ſigne we are of the number of Gods elect: to defend and maintaine good cauſes and right opinions, eſpecially in divine truthes, which is the beſt character of a Chriſtian: others in their owne ſpheare have their degree of goodneſſe, but wee ſpeake of ſupernaturall divine goodneſſe, a man may know he belongs to God, if he juſtifie wiſedome in the worſt times: if he ſtand for the truth to the utmoſt, thinking it of more price then his life. It is the firſt degree to Religion,Luk. 14 26. to hate father and mother, wife and children, and all for the Goſpell. Now when a man will juſtifie the truth with the loſſe of any thing in the world, it is a ſigne that man is a good man in ill times.
Therefore in ill times let us labour to juſtifie truth, both the truth of things to be beleeved, and all juſt religious courſes, not onelyonly in caſe of oppoſition being oppoſed, but in example, though wee ſay nothing.Heb. 11.7. Noah condemned the world though he ſpake not a word by making an Arke: ſo Lot Sodome, though he told not all Sodome of their faults. So a man may juſtifie good things though he ſpeake not a word to any man: for ſuch a ones life is a confutation and ſufficient witneſſe for God againſt the world. Therefore it is good, though a man doe not confront the world in his ſpeeches: yet notwithſtanding at leaſt to hold a courſe contrary to the world in his converſation. We have need of a great deale of courage to doe this: but there is no heavenly wiſeman, but he is a couragious man; though in his owne ſpirit, he may be a weake man, yet in caſe of oppoſition, Grace will be above Nature, hee will ſhew then his heavenly Wiſedome and Prudence and of what mettall he is made, by juſtifying wiſdome in all times: The juſt ſhall walke therein. But to come more directly to the words.
The juſt ſhall walke in them.
Obſerv. A juſt and righteous man that is made juſt by them ſhall walke in them. Hence we may obſerve. That firſt men muſt have ſpirituall life, and be juſt, before they can walke. Walking is an action of life, there muſt be life before there can be walking, a man muſt firſt have a ſpirituall life, whereby he may be juſt, and then hee will walke as a juſt man. For as wee ſay of a Bowle (it is Auſtins compariſon) it is firſt made round and then it runnes round, ſo a man is firſt juſt and then he doth juſtly. It is a conceite of the Papiſts that good works doe juſtifie a man: Luther ſayes well, that a good man doth good works. Good works make not the man, fruit makes not the tree, but the tree the fruit. So we are juſt firſt; and then we walke as juſt men. We muſt labour to be changed and to have a principle of ſpirituall life, then we ſhall walke and have new feete, eyes, taſte, eares, and ſenſes: all ſhall then be new.
Againe, in the ſecond place, the neceſſity of it appeares hence that there muſt be firſt ſpirituall life in the inward man, ere a man can walke. Becauſe there will nor elſe be a harmony and correſpondency betwixt a man and his wayes. A man will not hold in thoſe wayes that hee hath an Antipathy too: therefore his nature muſt be altered by a higher principle, before he can like and delight in the wayes of God. This is that which Gods children deſire firſt of God, that he would alter their natures, inlighten, change and quicken them, worke ſtrongly and powerfully in them, that they may have a Sympathy and liking unto all that is good, firſt they are juſt and then they walke in Gods wayes.
The juſt ſhall walke in them.
Obſerv. In the next place, wee may obſerve hence, That a juſt man, he being the prudent and wiſe man, he walks in Gods wayes. That is ſpirituall wiſedome and prudence, together with Grace, Righteouſneſſe and Juſtice, they leade to walking in Obedience. Let no man therefore talke of grace and wiſdome or prudence altering him, further then he makes it good by his walking. He that is juſt walkes as a juſt man; hee that is wiſe, walks wiſely, he that is prudent, walks prudently. Which is ſpoken to diſcover Hypocriſie in men, that would be thought to be good Chriſtians and wiſemen, becauſe they have a great deale of ſpeculative knowledge. I but looke we to our wayes, let them ſhow whether we be wiſe or fooliſh, juſt or unjuſt: If a man be wiſe, Pro. 9 12. Pro. 14.8.he is wiſe for himſelfe, (as Salomon ſaith) to direct his owne wayes. The wiſdome of the wiſe is to underſtand his owne way that hee is to walke in. If a man have not wiſedome to direct his way in particular to walke to Heaven-ward, he is but a foole. For a man to know ſo much as ſhall condemne him and be a witneſſe againſt him and yet not know ſo much as to ſave him, what a miſerable thing is this? Now all other men that know much and walke not anſwerable, they know ſo much as to condemne them and not to ſave them. Our Saviour Chriſt he calleth ſuch, fooliſh builders, Mat 7.that know and will not doe: ſo unleſſe there bee a walking anſwerable to the Wiſedome and Prudence preſcribed, a man is but a fooliſh man.
Therefore let it be a rule of tryall, would we be thought to be Wiſe and Prudent, Iuſt and Good? Let us looke to our wayes, are they Gods wayes? doe we delight in theſe wayes? and make them our wayes, then we are Wiſe, Prudent and Iuſt.
The juſt ſhall walke in them.
As the juſt ſhall walke in them; ſo whoſoever walks in them, are just, wiſe and prudent: for is not he prudent who walks in thoſe wayes that leade directly to eternall happineſſe? is not he a wiſeman that walks by rule in thoſe wayes where he hath God over him to be his Protector, Ruler, and Defender? is not he a wiſe man who walks in thoſe wayes that fits him for all conditions whatſoever, proſperity or adverſity, life or death? for all eſtates? he that walkes therefore in Gods wayes muſt be the onelyonly wiſe man.What walking in Gods wayes implyes.
Now what things doth this walking in the wayes of God imply?
1 Perſpicuity to diſcerne them.Firſt Perſpicuitie, thoſe who walke in the wayes of God, they diſcerne thoſe wayes to bee Gods wayes, and diſcerne them aright.
2. To proceed in them.Then when they diſcerne them to be Gods good wayes, anſwerably they proceed in them from ſtep to ſtep, for every action is a ſtep to Heaven or to Hell: ſo a juſt man when hee hath diſcovered a good way, he goes on ſtill.
3. An uniforme courſe.And then he keepes an uniforme courſe, for ſo he doth who walks on in a way, he makes not indentures as he walks, but goes on ſteadie in an uniforme courſe, to a right end. So a juſt man when he hath ſingled out the right way, hee goes on in that ſteedily and uniformly.
4. Reſolution.And likewiſe where it is ſaid the juſt walkes in them, it implyes Reſolution to goe on in thoſe wayes till he come to the end, though there be never ſo much oppoſition.
But how ſhall we know whether we go on in this way or not?
Firſt, he that goes on in a way the further he hath proceeded therein, looking backe, that which he leaves behind ſeemes leſſer and leſſer in his eye, and that which he goes too greater and greater: ſo a man may know his progreſſe in the wayes of God, when earthly profits and pleaſures ſeeme little, his former courſes and pleaſures ſeeming now baſe unto him, when Heaven and heavenly things ſeeme neere unto him, it is a ſigne he is neere Heaven: neere in time, and neerer in diſpoſition and in wiſedome to diſcerne, becauſe the beſt things are greateſt in his eye and eſteeme. In this caſe, it is a ſigne that ſuch a one is removed from the world, and is neere unto Heaven, having made a good progreſſe in the wayes of God.
It implyes likewiſe in the ſecond place, an uniforme courſe of life. Such a one doth not duties by ſtarts now and then, but conſtantly, therefore we muſt judge of men by a tenure of life, what their conſtant wayes are: ſometimes though they be good men, they may ſtep awry into an ill way, and yet come in againe. Sometimes an ill man may croſſe a good way, as a theefe when hee croſſeth the high-way: or a good man ſteps out of the way, but this is not their way, they are both out and to ſeek of their way. A wicked man when hee ſpeakes of good things he is out of his way; he acts a part and aſſumes a perſon he is unskilfull to act, therfore he doth it untowardly. But a mans way is his courſe, a good mans way is good though his ſtartings be ill, and an ill mans way is naught, though for paſſion or for bie ends, hee may now and then doe good things. Therefore conſidering that the walking in the wayes of God is uniforme and orderly: let us judge of our ſelves by the tenure of our life, and courſe thereof. And let thoſe poore ſoules who thinke they are out of the way becauſe they run into ſome infirmities now and then, comfort themſelves in this, that God judgeth not by ſingle actions, but according to the tenure of a mans life, what hee is. For often-times Gods children gaine by their ſlips, which makes them looke the more warily to their wayes for ever after that. He that walkes in the way to Heaven, if he be a good man, hee lookes to make ſurer footing in the wayes of God after his ſlips and falls. He labours alſo to make ſo much the more haſte home being a gainer by all his ſlips and fals. Let none therefore be diſcouraged, but let them labour that their wayes and courſes may be good, and not onelyonly ſo, but to be uniforme, orderly and conſtant, and then they may ſpeake peace to their owne ſoules, being ſuch as are here deſcribed, The juſt ſhall walk in them.
Againe, he that will walke aright in Gods wayes, hee muſt be reſolute againſt all oppoſition whatſoever: for wee meete with many lets hinderances and ſcandals, to drive us out of the way. Sometimes the ill lives of thoſe who walke in theſe wayes, ſometimes their ſlips and fals, ſometimes perſecution, and our owne natures are full of ſcandals, ſubject to take this and that offence, and then we are ready to bee ſnared on the right hand, or feared and ſcared on the left. And our nature ſo farre as it is unſanctified, is prone to catch, and ready to joyne with the world: therefore wee have need of reſolution of ſpirit and determination: as David, Pſal. 119.106.I have determined O Lord: and I will keepe thy lawes, I have ſworne that I will keepe thy righteous judgements: this is a reſolute determination.
And then againe, pray to God with David that he would direct our wayes. Oh that my wayes were ſo directed to keepe thy lawes! I ſee that my nature is ready to draw me away to evill, and perverſe crooked courſes: I ſee though I determine to take a good courſe that there is much oppoſition: therfore good Lord direct mee in my courſe, direct thou my thoughts, words and carriage. Therefore that we may walke ſtedfaſtly, let us reſolve with ſetled determination, praying to God for ſtrength: otherwiſe reſolution with dependance on our owne power may be a worke of the fleſh: but reſolve thus, theſe are right wayes and ſtreight, they leade to Heaven, Happineſſe and Glory, therefore I will walke in them, vvhatſoever come of it. We have all the diſcouragements vvhichwhich may hinder us in the vvayes of God. For as vve are travellers, ſo vvee are ſouldiers, vvarfaring men that meete vvith many rubbs, thornes, therefore to vvalke amidſt ſuch dangerous vvayes vve muſt be vvell ſhod vvith the preparation of the Goſpell of peace, that is Patience, and reaſons taken from thence. God hath provided ſpirituall armour in the Word againſt all oppoſitions that meet vvith us: ſo that by Reſolution and Prayer to him, uſing his meanes vve may goe through all.
Novv for a further helpe for us to vvalke conſtantly and reſolutely in the vvayes of God.
Take firſt the helpe of good company, if vve ſee any man to walke in a good way, let him not walke alone, but let us joyne our ſelves with thoſe that walke in Gods wayes, for why doth God leave us not onelyonly his Word to direct us which way to goe, but likewiſe examples in all times, but that we ſhould follow thoſe examples? which are like the Pillar of fire which went before Iſrael unto Canaan. Wee have a Cloude and a Pillar of examples before us (unto which he alludes. Hebr. 12.1.) to leade us unto Heaven, not onelyonly the Word, but examples in all times.Phil. 3.17. Walke as you have us for an example (ſaith Paul) therefore it is a character of a gratious diſpoſition to joyne with the juſt, and thoſe who walke in the wayes of God. We ſee there is in all the creatures an inſtinct to keepe company with their owne kinde: as we ſee in Doves, Sheepe, Geeſe and the like. So it comes from a ſupernaturall gratious inſtinct of grace, for the good to walke and company with the good, helping them on in the way to Heaven. It is therefore a point of ſpeciall wiſedome to ſingle out thoſe for our company who are able to help us thither: as it is for travellers to chooſe their company to travell with.
Againe, if we would walke aright in the wayes of God, let us have our end in our eye, like unto the traveller: looke on Heaven, the day of judgement, thoſe times either of eternall happineſſe or miſery which vve muſt all come too. The having of theſe in our eye will ſterne the whole courſe of our life, for the end infuſeth vigor in our carriages, and puts a great deale of life in the uſe of the meanes breeding a love of them, though they be harſh. Therefore we muſt pray and labour for Patience to conflict with our owne corrruptions and thoſe of the times we live in. This is unpleaſant to doe, but when a man hath his aime and end in his eye this inſpires ſuch vigor and ſtrength in a man that it makes him uſe meanes and courſes contrary to his owne naturall diſpoſition, offering a holy violence unto himſelfe: as thus it is not abſolutely neceſſary, that I ſhould have this or that, or have them all, or in ſuch and ſuch a meaſure, but it is abſolutely neceſſary, that I ſhould be ſaved and not damned: therefore this courſe I will take, in theſe wayes I will and muſt walke, which leade to Salvation. Let us therefore with Moſes have in our eye,Hebr. 11.26. the Recompence of the reward, and with our bleſſed Saviour the head of the faithfull, have before our eyes the joy that was ſet before him, which will make us paſſe by all thoſe heavie things that he paſſed through. Let us with the holy men of a…ient time have the price of that high calling in our eye, to make us notwithſtanding all oppoſition preſſe forwards towards the marke.
And then againe, becauſe it is ſaid indefinitly here: They ſhall walke in theſe wayes: remember alwayes, to take Wiſedome and Prudence along with you in all your walkings. It is put indefinitly, becauſe we ſhould leave out none. For as we ſay in things that are to be beleeved, Faith chooſeth not this object, and not another, ſo Obedience chooſeth not this object, I will obey God in this and not in this, but it goes on in all Gods wayes. Therefore if we would walke on aright in Gods wayes, there muſt be conſideration of all the relations as we ſtand to God. Firſt vvhat duties vve ow to God in heavenly things,Mat. 6.33. to pleaſe him above all, whomſoever we diſpleaſe and to ſeeke the Kingdome of Heaven and his Righteouſneſſe before all, that all things may follow which are needfull for us.
So in the next place, when we looke to our ſelves, to know thoſe wayes which are required of us in regard of our ſelves: for every Chriſtian is a Temple wherin God dwells, thefore we are to carry our ſelves holily, to be much in Prayer, and Communion with God in ſecret; A man is beſt diſtinguiſhed to be a good walker by thoſe ſecret wayes betwixt God and his ſoule; thoſe walks of Meditation and Prayer, wherein there is much ſweet intercourſe betwixt God and the ſoule. Therefore in this caſe a man makes conſcience of his Communion with God in his thoughts, deſires, affections, uſing all good meanes appointed of God to maintaine this Communion.
Then we ſhould look to our own carriage in the uſe of the creatures: to carry our ſelves in all things indifferently, becauſe Wiſedome and Prudence is ſeene in thoſe things eſpecially, to uſe things indifferent, indifferently, not to be much in the uſe of the world, in joy or ſorrow: but in moderation to uſe theſe things, being ſure to ſet our affections upon the maine.
And ſo in things indifferent, not to doe them with offence and exceſſe, but to ſee and obſerve the rule in all things of indifferency.
And for our carriage to others in thoſe wayes, let us conſider, what we owe to thoſe above us, what reſpect is due to Governours, and what to others, what to thoſe who are without, what to thoſe who are weake, vve owe an example of holy life unto them, that vve give no occaſion of ſcandall: and alſo to walke wiſely towards them that are without, that we give no occaſion for the wayes of God to be ill ſpoken off.
And for all conditions which God ſhall caſt us into, remember that thoſe be wayes which we ſhould walke ſeemely in. If Proſperity, let us take heed of the ſinns of proſperity, Pride, Inſolency, Security, Hardneſſe of heart and the like. If Adverſity, then let us practiſe the graces thereof, take heed of murmuring and repining Dejection of ſpirit, Diſpaire and the like. This is to walke like a wiſe man in all conditions, in thoſe relations he ſtands in.
For our words likewiſe and expreſſions to others in that kind of our walking, that they may be ſavourie and to purpoſe, that wee labour to ſpeake by rule, ſeeing we muſt give an account of every idle word at the day of judgement. So that in all our labours, carriage and ſpeech we muſt labour to doe all wiſely and juſtly. Theſe are the wayes of God,Mat. 12.36. and The juſt walke in them.
Negatively what we muſt avoide in all our walking.
We muſt not do any thing againſt Religion Conſcience or Iuſtice.Remember in generall, we muſt never doe any thing againſt Religion, againſt Conſcience, againſt a mans particular Place and Calling, or againſt Juſtice. Let us not touch upon the breach of any good thing, eſpecially of Religion and Conſcience. Thus a man ſhall walke in the wayes of God, if with Wiſedome and Prudence he conſider what wayes are before him, to God, to himſelfe, to others: in all conditions and ſtates of life, to ſee what hee muſt, and what he muſt not doe, and then to walk in them anſwerably.
For our incouragement to walke in Gods wayes in our generall and particular callings.
1. The wayes of God are the moſt ſafe waies.Know firſt they are the moſt ſafe waies of all, whatſoever trouble or affliction we meet withall, it is no matter, it will proove the ſafeſt way in the end. For as it was with the cloude which went before Gods people, it was both for Direction and Protection: ſo the Spirit of God, and the wayes of God as they ſerve for Direction, ſo they ſerve for Protection, God will direct, and protect us if wee walke in his wayes: let him be our Director, and he will be our preſerver and protector in all times.
Againe, they are the moſt pleaſant wayes of all, all Wiſedomes wayes are paved with Proſperity and Pleaſure,2. They are the moſt pleaſant wayes. for when God doth enlarge and ſanctifie the ſoule to walke in them, he giveth withall a royall gift, inward peace of conſcience and joy unſpeakeable and glorious with an inlarged Spirit. God meets his children in his owne wayes, they are therfore to walke there. Let a man ſtart out of Gods vvayes, hee meets vvith the Divell, vvith the Divels inſtruments, and many ſnares. But in Gods vvayes, he ſhall be ſure to meete vvith God, if he vvalke in them vvith Humility and reſpect to God, looking up for direction and ſtrength, and denying his owne Wiſedome: in this caſe a man ſhall be ſure to have God goe along vvith him in all his vvayes. In Gods vvayes expect Gods company: therefore they are the ſafeſt and the moſt pleaſant vvayes.3. They are the moſt cleane & holy wayes. Pſal 19.9.
And they are the cleaneſt and holieſt vvayes of all: having this excellent propertie in them, that as they leade to comfort, ſo they end in comfort, they all end in Heaven. Therefore let us not be vveary of Gods vvayes, of Chriſtianity and our particular Callings: vvherein vvhat vve doe let us do as Gods vvayes, having ſanctified them by Prayer, and doe it in Obedience to God. They are Gods vvayes vvhen they are ſanctified; God hath ſet me in this ſtanding, I expect his bleſſing therin, and vvhat bleſſing I find, I vvill give him the praiſe: God hath appointed that in ſerving man J ſerve him: therefore vve muſt goe on in our particular vvayes, as the wayes of God, doing every thing as the worke of God, and we ſhall finde them the comfortableſt and pleaſanteſt wayes which end in joy, happineſſe and glory.
Vſe 1 The uſe hereof may bee firſt Reprehenſion unto thoſe who can talke but not walke, that have tongues but not feete, to wit affections, that come by ſtarts into the narrow way: but yet be never well till they turne backe againe into the world, that broad way which leads unto deſtruction.
Vſe 2 Secondly, it is for Inſtruction, to ſtirre us up to walke in Gods wayes: as Pſalme. 1. Bleſſed is the man that walketh not in the counſell of the ungodly, &c. But his delight is in the Law of the Lord, and in that Law doth he meditate day and night.
Vſe 3 Thirdly, this is for Conſolation, if this be our walke, then God will walk with us and the Angels of God ſhall have charge of us to keepe us in all our wayes:Pſal. 34.7. and though like David we ſlip out of the way, yet this not being our walke we come to the way againe. Though Gods children miſſe of their way, yet their reſolution, choice and indeavour, was to walke in the way, therefore ſuch are ſtill in a bleſſed eſtate, and keepe their communion with God. A man is not ſaid to alter his way, till he alter his choice and reſolution. The beſt man may have an ill paſſion and miſſe the way, but he will not turne from it willingly. And the worſt man may have a good paſſion, and come into the way, but never continue in it, to make it his walke. From all which it appeareth, that they are onelyonly righteous perſons, who continue to walke in the wayes of God. It is therefore Conſolation unto them who take that courſe, though all the world goe another way, yet they muſt imitate juſt men. And for us, we muſt imitate theſe juſt men, though they bee never ſo few in the world, and deſpiſed. If we would be counted the ſervants of God, we muſt imitate them that walke in thoſe pathes.
Now it is ſaid that the other ſort, wicked men, the wayes of God ſhall have a quite contrary courſe in them.
But the tranſgreſſors ſhall fall therin.
As one and the ſelfe-ſame cloude was both light to the Iſraelites and darkeneſſe unto the Aegyptians: Exo. 14 20.So the ſame wayes of God proove both light and darkeneſſe, life and death to the godly and wicked: as the Apoſtle ſpeakes, unto the one they are the ſavour of life unto life, 2 Cor. 2.16.and unto the other the ſavour of death unto death. Therfore now here is the concluſion of all: if no warning will ſerve the turne of all what hath been given and ſaid: yet the word of God ſhall not returne emptie, it ſhall effect that for which it was ſent:Iſa. 55.11. one worke or other it will doe: even upon the moſt perverſe,
The tranſgreſſors ſhall fall therin.
Obſerv. Whence vve ſee and may obſerve, That the ſame word which is a word of life and ſalvation to duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page the godly is an occaſion of ſinne and perdition unto the wicked. The ſame Sunn vvhichwhich makes flowers and herbs to ſmel ſweet, makes carrions to ſmel vvorſe. The ſame vvord vvhichwhich made the Apoſtles beleeve and confeſſe Chriſt, did alſo make many others of his Diſciples goe backe from him,Iohn. 6.60. ſaying: This is a hard ſaying who can beare it? Act. 13.48.So Act. 13. The ſame word which made the unbeleeving Iewes blaſpheme, did make as many as did belong unto eternall life Beleeve. And vvhen Chriſt preached, many blaſphemed, and ſaid he had a Divell: others truſted and defended him.2 Cor 2.16: So ſaith Paul, the ſame word to ſome is the ſavour of death unto death, and to ſome the ſavour of life unto life: and ſo in another place he ſpeakes of the ſame vvord, but we preach Chriſt crucified, 1 Cor. 1.23, 24.unto the Iewes a ſtumbling blocke, and unto the Greekes fooliſhneſſe, but unto them which are called both Iewes and Greeks, Chriſt the power of God, and the wiſedome of God. To this purpoſe Peter ſpeakes of Chriſt, 1 Pet 2.7, 8.unto you therefore who believe he is pretious, but unto them which are diſobedient, &c. A ſtone of ſtumbling and a rocke of offence, even unto them which ſtumble at the word, beeing diſobedient, whereunto alſo they were appointed. The Reaſons are.
Reaſon. 1 Becauſe, The naturall man perceiveth not the things of the Spirit of God, for they are fooliſhneſſe unto him▪ 1 Cor. 2.14.neither can he know them, becauſe they are ſpiritually diſcerned: but he that is ſpirituall judgeth all things, &c.
Reaſon. 2 Secondly, Becauſe they who doe evill hate the light, and therefore cannot love what they hate. This (Chriſt ſaith) is the condemnation, Iohn 3.19.that light is come into the world, and men loved darkeneſſe better then light, becauſe their deeds were evill.
Reaſon. 3 Thirdly, Becauſe they are blinded,1 Cor. 4.4. therefore they are led away by the god of this world Satan, ſo that they cannot perceive any thing that is ſpirituall, for God hath not given them a heart to perceive, &c.Deut 29.4.
Reaſon. 4 Fourthly, becauſe they want Faith, which is called The Faith of Gods elect; Tit. 1.1. Heb 11 6.and wee know without Faith it is impoſsible to pleaſe God: for it is ſaid that the word profited not thoſe unbelieving Iewes, becauſe it was not mingled with Faith in thoſe who heard it.Hebr. 4.2.
Reaſon. 5 Fiftly, Becauſe the Word is like the Sunne,which cauſeth plants to ſmell ſweet, and a dunghill to ſmell ſtinking. So it works grace in ſome, and extracts the ſinne and foule vapours out of others.
Vſe. 1 The Vſe is, Firſt Reproofe unto them who ſtumble at the wholeſome Doctrines of the Word, of Election, Reprobation, Predeſtination, and the like, ſuch indeed ſtumble at Chriſt himſelfe, he is a ſtumbling blocke unto them,1 Pet. 2 8. as Peter ſpeaketh. They ſtumble at Chriſt who ſtumble at his Word.
Secondly, not to love the word the worſe becauſe evill men be made the worſe by it, which ſhewes rather the mighty power of the Word, which diſcovereth them, and will not let them be hid, unmasking Hypocrits to themſelves and others. As we muſt not like the Sun the worſe becauſe it makes carrion ſmell; nor the fanne, becauſe it winnoweth away the chaffe; ſo muſt we not fall out with the Word, becauſe it hath theſe effects upon wicked men.
Vſe. 3 Laſtly, it is for Conſolation unto them that when their ſinne is reprooved, fall not out with the Word, but with their ſinne. When they are excited to duty they hate their corruption and doe indeavour to walke honeſtly without reproofe. This ſhewes the word is not the ſavour of death unto death to them, but the ſavour of life unto life: which Saint Paul makes a ſigne of Election,1 Theſ. 2.13. When they receive the word of God, as the word of God with Thankſgiving. This indeed is a matter of praiſe to give God thanks for his good word, which ſaves our ſoules, and comforts us heere in the way of all our Pilgrimage, till vvee arrive at heavenly glory.
For Concluſion of all, what then remaineth on our part to be done? ſurely to hearken no more to fleſh and blood, to the world or the Divell: but to heare what God ſaith in his moſt holy Word, and to frame our hearts with a ſtrong Reſolution to this Returning here exhorted to.Pſal 32.10. O if vve knevv the many miſeries and ſorrovves vvhichwhich attendeth vvretched and miſerable ſinners, and ſinnefull courſes here and hereafter, it vvould be our firſt vvorke to follovv Gods counſell to his people, to Returne from our ſinnefull wayes, to meete ſo gratious and mercifull a God: that he may (as his promiſe is) heale our Backſlidings; and be, as the Dew unto us, to make us fruitfull and aboundant in every good and perfect worke.
What can be ſaid more for our incouragement then that which hath beene delivered in this Chapter. God the party offended, who is JEHOVAH, God all-ſufficient, exhorts us to return unto him, who is able and willing to help. And hee allſo (out of his rich goodneſſe) forewarneth us of the dangerous eſtate a ſinner is in: who being fallen by his iniquity, ought therefore to pitie himſelfe, Returne and not runne on in a further courſe of diſobedience, and backeſliding. And words are put in our mouthes, dictated by God himſelfe, which needs muſt be very prevailing with him: what an incouragement is this? yea further, (as we have heard) theſe petitions are all anſwered gratiouſly, and aboundantly above all they did aske: wherin God ſurmounteth our deſires, and thoughts, as wee heard at large. Whereby we alſo may be confident to have our petitions and ſuites in like ſort granted, if we goe unto God with his owne words, and forme preſcribed. If we take with us words of Prayer we ſhall be ſure to vanquiſh all our ſpirituall enemies: for faithfull Prayer works wonders in Heaven and Earth.Iam. 5.16. And that God doth not bid us be religious to our loſſe; he ſheweth that we ſhall looſe nothing by following his counſell, and walking in a religious courſe of life: having abhominated our Idols, Hee will obſerve us, and ſee us, and bee a ſhelter unto us, having a derivation of fruitfulneſſe from his fulneſſe: In mee is thy fruite found.
Laſtly we have heard who can make right uſe of theſe things delivered? onelyonly the wiſe and prudent: ſuch onelyonly can underſtand heavenly things to purpoſe: his ſecret is with them that feare him: and Wiſedome is (only) juſtified of her children. Pſal. 25.14. Mat. 11.19.When others have no heart given them to perceive Gods wayes aright (as Moſes ſpeaketh) Tranſgreſſors fall in Gods right waies, whilſt the juſt walks comfortably in them. O then let us hate ſin every day more and more, and be in love with Religion and the wayes of God: for that's the true good, which is the everlaſting good, that better Maries part, Luk. 10.42.which ſhall never be taken away: Whoſoever drinks of this living water ſhall never thirſt againe. John. 4.14.The beſt things of this world, have but the ſhadow, not the ſubſtance of goodneſſe. Let us then be wiſe for our ſelves, and pitie our ſelves in time whilſt it is called to day, becauſe (as our Saviour ſpeaks) The night approacheth, John. 9.4.wherin no man can work. O then, let us often examine our hearts and covenant with them, let us ſee our ſinnes as they are, and Gods goodneſſe as it is;Iſa. 1.18. that our ſcarlet ſinns may be done away as a miſt from before him. O baniſh away our Atheiſme, which by our ſinnefull converſation proclaimeth us to be of the number of thoſe fooles, who have ſaid in their heart, that there is no God. This ſerious conſideration,Pſal. 14.1. alwayes makes firſt a ſtop, and then a Returning: to beleeve indeed that there is a God, who made the world, and a judgement to come. This God (by Moſes) calleth true Wiſedome indeed, To remember our latter end: Deut. 32.29.O (ſaith he) that they were wiſe that they would thinke of theſe things: of which things? the miſeries which attend ſinne here and hereafter, and the bleſſings and comforts which follow a godly life both here and hereafter.Lamen. 1.9. That they would remember their latter end, the neglect whereof Ieremy ſheweth was the cauſe: that they came downe wonderfully and had no comforter: becauſe they remembred not their latter end.
Therefore let us ſtudy this point well; that there is a God and a judgement to come, and this will compell us even out of ſelfe-love to returne from our ſinnefull courſes, and make a ſtop. By this meanes we ſhall not need a Philips boy to cry to us every day, we are mortall and muſt die, if our meditations once a day be both in Heaven and Hell. Theſe ſtrong conſiderations (aided with ſtrong rationall reflectings on our ſelves) will keep us within compaſſe, over-aw us and make us quake and tremble to goe on in ſinne, which is worſe then the Divell in this, that thereby he became a Divell. This will drive us to fly unto God,Mal. 42. that he may heale our Backeſlidings, who is deſcribed with healing under his wings, who in the dayes of his fleſh healed all miſerable and Returning Backeſliders who ever came unto him. Therefore let us lay to heart theſe things, that ſo wee may bee kept in ſoule and body pure and unſpotted, holy and without blame in his ſight, untill the day of Redemption, when our mortality ſhall put on immortality, and our corruptible incorruption,1 Cor. 15.54. to reigne with God for ever and ever.
FINIS.
THE SAINTS PRIVILEDGE OR, A Christians conſtant Advocate: Containing a ſhort, but moſt ſweet direction for every true Chriſtian to walke comfortably through this valley of teares.
By the Faithfull and Reverend Divine, R. SIBS, D.D. and ſometime Preacher to the Honourable Society of Grayes-Inne.
LONDON, Printed by G.M. for George Edwards dwelling in Green-Arbour at the ſigne of the Angell, MDCXXXVIII.