Spiritual Refining, Religious treatise · Section 11 · Sermon 94
SERMON XCIV.
Shewing that true Converts make Godlineſſe their ordinary Practice; And what to walk in Gods Statutes implies.
EZEK. …6. 27.
I will cauſe you to walk in my Statutes.
THis latter part of the promiſe contained (as you have heard) grace in the fruit, and the exerciſe of it, I will cauſe you to walk, in my Statutes. To ſubdivide this Promiſe of actuating grace, conſider the action promiſed, and the object about which it is converſant. The action promiſed, is, To walk. The object, My ſtatutes. I ſhall ſpeak onelyonly of the action vouchſafed, To walk. Its ſo known a thing, that I need not ſpend time, to enumerate places, that to walk doth denote the conſtant courſe, endeavour, and practice of a mans life, and that whether in good or evill. Many examples of Scripture might be produced, to evidence this, even as the word Way alſo in Scripture doth ſignifie that Form of Doctrine, Worſhip, or manners a man accuſtometh himſelf to. And this expreſſion of Walking is excellently transferred from the body to the ſoul; for by faith, love, and other graces, the ſoul walketh as well as the body, by fe…t, and doth ſignifie not ſudden fits, and tranſitory a…ffections about Godlineſſe, but a daily ſetled, ſtedfaſt, and unmoveable way in godlineſſe: ſo that the Doctrine is:
That a Man Converted makes Godlineſſe his constant, ordinary practice.
Its a walking, yea the Scripture cals it, foreign, Epheſ. 2. 10. To walk round Doct.and round in the whole circle of good works. All Chriſtians are of the Peripatetick Sect in this ſenſe, Gal. ul…. The word to walk is foreign, (who walk after this Rule) and that denoteth an exact methodical walking, as in a word a man doth carefully put one letter after another to make ſenſe; but the opening of particulars will give life to this matter: Let us therefore, firſt conſider, what is implyed in this expreſſion or Metaphor, to walk in Gods Statutes. And,
Firſt, It ſignifieth, that we make Religion and Godlineſſe our buſineſſe, our foreign, our main work, our Joſeph, our Benjamin; whatſoever is neglected that is not: What to walk in Gods Statutes implyes. 1.Thus our Saviour, Seek ye firſt the Kingdome of Heaven, and other things ſhall be added, Matth. 6 33. Grace is the principall; things of this life are but acceſſory. Hence 1 Cor. 7. We muſt buy as if we bought not, we muſt marry as if we married not, and do all earthly things, as if we did them not; that ſo we may ſerve the Lord without diſtraction: Chriſt gave us a good example in doing Gods will, when he did ſo attend on it, that ſometimes he refuſed natural refreſhments, to promote Gods glory, giving this remarkable aſſertion, Its my meat and drink to do my Fathers will, John 4. 34. And David deſcribeth the godly man by meditating in the Law of God day and night. That phraſe doth not imply, we ſhould give over our Callings, and read norhing elſe but the Bible, it onelyonly ſheweth that we make it our chief buſineſſe and imployment to attend to that rule. Therefore, the Rabbin took it too litterally, when being asked, whether a man may read Greek Authors, or any humane books but the Bible? He ſwered, If there were any time, that was not part of day, or night; he might an take that time and ſpend it in reading ſuch Books: but this was too ſtrict; it commands us to give the Principality, to give the fat, as it were, to the matters of God. Oh, but who then is converted, if this be ſo? Where is the man that makes Godlineſſe his main work and buſineſſe? VVho riſeth up early, and goeth to bed late to get this bread of life? Look into Perſons, into Families, are not the matters of the world preferred before the matters of godlineſſe? Doe not earthly things make you pray, as if you prayed not, ſerve the Lord, as if you ſerved him not? You that are godly think of this truth, and mourn; it is a two-edged ſword: Doth not thy own heart tell thee often, that thou doſt not make godlineſſe thy main buſineſſe; The cares, the ſnares, and the temptations of the world makes thee many times ſeek the things of the earth in the firſt place.
Secondly, It implyeth voluntarineſſe, delight, and pleaſure in the wayes of Godlineſſe. 2.Its not onelyonly our imploiment, and labour, (for we may be haled to that) but it is our delight, our joy, our greateſt pleaſure we have in this life. To walk is a voluntary action, and frequently uſed for the expreſſion of a mans delight. He is gone to walk, or He walketh in his Garden. Thus God to expreſſe his protection, and delight he hath in us, he promiſeth to walk with us, or amongſt us, & ſet his Tabernacle amongſt us, 2 Cor. 6. 16. So that thoſe who are converted, finde it more than honey, riches, or all advantages, to be doing the will of their Father. Hence Pſal. 110. they are called a willing people, or willingneſſes. David doth many times expreſſe that great delight and pleaſure he takes in the Commandments of God: And Paul, Rom. 7. I delight in the Law of God, in the inward man. If therefore Grace and Godlineſſe be thy walk, how great will the joy and gladneſſe of thy heart be in all approaches near to him? Everie dutie will be like the Mount of Transfiguration, of which thou wilt ſay, Its good to be here. As our Saviour ſaid, He that drinks of the old Wine, would not care for the new. And thus the godly man that hath taſted of the goodneſſe of God, and the ſweetneſſe of grace, will forget his earthly pleaſures. This Manna will make a man deſpiſe Egyptian Garlick: This fatted Calf will make a man regard no more any Husks: So that you who look upon all godly duties conſtantly as a weariſomneſſe, a burden, how can you ſay God hath wrought this new heart in you? Indeed the dulneſſe, ſluggiſhneſſe, and partial weariſomneſſe that ſurprizeth even the godly many times, doth argue Converſion is but in part, and imperfect: and therefore they ſhould be in an holy manner grieved, and ſhamed in ſoul to hear and think of theſe things, ſaying. Theſe holy truths have too much luſter and dazeling in them, more then my weak infirm eyes are able to behold. Oh then hunger and thirſt more after this ſweetneſſe and pleaſure, which is to be had in holineſſe. This will be On to the wheels; yea like the ſpirit in Ezekiels wheels to make the ſoul move ſwiftly.
Thirdly, To walk denoteth diligence, frequency and Cuſtomarineſs. There is a great 3.difference between ſetting a mans foot accidentally or occaſionally in a path, and walking in it: Ahab occaſionally humbled himſelf, but it was not his way. Balaam deſired to dye the death of the righteous; but did he ever doe ſo before? He did not walk in the way of righteouſneſſe. To walk is a conſtant, frequent, cuſtomary exerciſe of a man, and doth not ſignifie what a man in ſome fits, or ſome occaſions may doe, but what he is accuſtomed to: Even as the godly man, he ſometimes turns aſide out of the path of righteouſneſſe into wayes of wickedneſſe: David and Peter did ſo: yet we doe not ſay, they did walk in wickedneſſe; wickedneſs was not their conſtant cuſtomary practice: ſo it is with the wicked man, they ſometimes, eſpecially under calamities and fears, ſtep into the wayes of Godlineſs, they doe ſome godly and righteous things: but this is not their way, its not their cuſtome: So that its not the bare doing holy and righteous actions: but are theſe thy way? doſt thou walk in theſe? Is it not by meer accident, ſome ſuddain occaſion; as a contrary wind ſometimes driveth in the paſſenger to another Port then he expected or deſired.
Fourthly, To walk, implyeth progreſſe and increaſe in godlineſſe. To walk is a progreſſive motion, and every ſtep a man takes he gaineth more ground, and is nearer 4.to his journeys end; and thus it is in godlineſſe. The Converted man he gaineth, he groweth, he is nearer the top of the hill than he was. Thus Paul you may ſee him not onelyonly walking, but even running foreign, I preſſe hard after, I forget the things that are behinde. Oh this is a neceſſarie point: for who attends to growth in Grace? To get more of this treaſure, though the Scripture doth ſo often preſſe it. The old rule is, Non progredi, eſt regredi; Not to go forward, is to go backward. Yet how many are at a ſtand, yea decay and abate in former graces! Is this to walk in the wayes of God? like Hezekiah's Sun, thou art gone ſo many degrees backward. Into what a Conſumption art thou fallen? who would take thee to be the ſame thou wert once? Every duty and grace is ſo withered, that as David ſaid of his body, Thy bones ſtand out through leanneſſe. It may be indeed even a Converted mans condition, not to walk on forward, but to fall backward, and be many degrees ſhort of what others are, who ſet out at the ſame time with him, but then they recover again to their great advantage. As Children after a diſeaſe hath pulled them down, when they recover, they ſhoot out higher. As ſtombling makes a man get more ground, ſo that even in their verie ſins, though they be extra ſemitam, yet not extra viam; for the grace of God recovering them will make this very letting a whetting to them, and be more zealous and active, by how much they have been negligent. Howſoever therefore there may be accidental obſtructions, and checks to grace in its walk: yet the Nature and inclination of Godlineſs is to be always carrying us on to further perfection. This walking is ſtill nearer and nearer to our journeys end: Faith is increaſed, Love and heavenly-mindedneſs are more promoted. Remember therefore, thou art a Traveller, thy godlineſſe is a walking; ſit not down, and ſay, Soul take thy eaſe, for thou haſt grace enough, godlineſſe enough: This is an Argument thou haſt none at all. When Laodicea ſaid, She was full, and rich, and wanted nothing, then ſhe was poor and miſerable, and wanted all things, Rev. 3. Apelles when he had drawn his line, would write faciebat, in the imperfect Tenſe, and not fecit; to ſhew that ſtill he did intend to perfect, to complete it; ſtill ſomething is wanting; and this may be written upon all our graces, Credebat, not credidit, amabat, not amavit, There is ſome imperfection, yea many defects which are conſtantly to be amended. I earneſtly deſire this truth might be faſtned upon the godly. They are not in growing poſtures: they come not and ſay, Lord this Talent of five hath gained ten; they ſay not, This muſtard-ſeed is grown up into a great tree; they ſpeak as a child in grace, and not as perfect men.
Fiftly, As to walk implyeth Progreſſe, ſo it ſuppoſeth that in this life we can never attain to a period, to a full reſt; all is walking here in this life, in heaven there is reſt, 5.then we are ſet in our Thrones after victorie and conqueſt over our luſts, and the world. As God in the old Teſtament firſt had his Tabernacle, which was not fixed, but ambulatorie, removed from place to place; and afterwards his Temple, a place of reſt, where his people were to ſit down and enjoy God: ſo it is with his Children in the New Teſtament, they are in a Tabernacle here, their Temple is in heaven: This ſhould comfort the people of God, as the former might provoke and inflame them; they have not ſuch maſterie over their hearts as they deſire, they are in continuall combate and conflict, they are exceeding ſhort of thoſe excellent graces propounded to them; let not this diſmay them, they doe but walk as yet in the way of godlineſſe, they are not come to their journeys end, they are not yet to ſit down. The godly would havean have an here upon earth, whereas God hath made this life, and that to come in two diſtinct diſpenſations.
Sixtly, This walking in the way of Godlineſſe doth ſuppoſe a guide, a light to direct 6.and inform them, that they may not ſtumble and fall. There are Land marks and Sea-marks for Paſſengers; and ſo the Word of God that is the guide, that is the light to walk by. As many as walk according to this rule, ſaith the Apoſtle. There are many walk in a diſorderly, looſe, and lawleſſe manner. They have no Law but their luſts, no guide but their blind paſſions, and affections: but the walking of the godly is in an exact, orderly and godly manner. Now onelyonly the Word of God can direct and guide herein. Hence David doth ſo often commend it for a Lanthorn to his feet, and a Lamp to his paths. No man can tell how to live, or how to believe, or how to worſhip God, without his Word: We cannot tell how to pray, how to hear, how to live godly, and righteouſly without this rule: ſo that thouſands of people diſcover they have none of this mercy in the Text vouchſafed to them; for, do they not live like bruit beaſts? Are not their luſts, their fancies the rule they live by? Give me the man that lives by the Scripture, that walks by the Scripture, that thinketh, that ſpeaketh, that doeth by Scripture directions. There could not be ſuch walking in darkneſſe, and ſtumbling therein, if men did attend to this light. Oh that this truth might enter into you; My life is a walk, and I muſt have ſome Rule to guide me; and what is that but Gods Word? How then can I lye, curſe, blaſpheme by that information? Where doth the word allow, or command me ſuch things? Be no longer like the Horſe and Mule that have no underſtanding, but remember you are men, and ſo muſt have a rule of reaſon and piety to live by, and that is Gods Word. Men are convinced that they muſt have no other faith or Religion then what the word commands: but they doe not conſider this is as true alſo for their lives: They muſt live no other lives, do no other actions, then this word requireth.
Seventhly, As Gods Word is the rule they walk by, ſo God himſelf is the companion 7.that they ought to walk with. You are not alone in this walk, but God is with you. The Scripture hath a three-fold phraſe: There is walking with God, walking before God, and walking, or following after God, and they all have their peculiar Emphaſis. To walk with God; Thus Enoch is ſaid to doe, Gen. 4. 22, and that implyeth an heavenly, holy, and humble, yet familiar enjoyment of God in our way. Can two walk together except they be agreed? And therefore no wicked man can walk in theſe paths of godlineſſe, becauſe not agreed with God: God is an adverſarie and an enemy to them: but the godly in this their journey to heaven have ſweet communion with, and enjoyment of God: As God ſpake to Moſes as one friend to another, by way of apparition; ſo doth God in a ſpirituall way to the godly; God is graciouſly preſent with him, he ſupports him, comforts him: And if he ſaid, Come… jucundus pro vehiculo eſt, A pleaſant Companion is in ſtead of a Coach in the journey; How much more admirable is it to have God our Companion in the way. Then there is to walk before God, Gen. 17. 1. Thus Abraham is commanded, and that is ſo to walk in the wayes of Godlineſſe, as to eye God, to have a reſpect to pleaſe him, to take heed of the moſt ſecret ſinnes, knowing God hath an omniſcient eye, and therefore that is the ground of ſincerity, which the Scripture cals Perfection; Walk before me and be perfect. Laſtly, the Scripture hath the expreſſion of walking after God, in oppoſition to that phraſe, of walking after their Idols, or other gods, or the imagination of their own hearts, Jer. 18. 12. And that is, when men follow the directions and guidance God vouchſafeth, eſpecially in matter of worſhip: God goeth before us, as it were, with the light of his Word in his hand, and we are to follow after. This truth hath been too ſpirituall, even for all the ages of the Church almoſt, who have not followed God in their worſhip; but the Cuſtomes and ſuperſtitious Inventions of men. Now among other qualifications in walking that the Scripture may ſpeak of, there are four obſervable.
Firſt, To walk uprightly. He that walketh uprightly, Prov. 10. 9. walketh boldly. Contrary to this is halting in the way of Godlineſſe. The Apoſtle, Heb. 12. 13. 1.exhorts them to make ſtraight paths for their feet, leſt that which is lame be turned out of ike way. Its not enough to be in the way of Godlineſſe; All Hypocrites are ſo: but we muſt take heed we halt not between God and Baal, as the Scripture ſpeaks. Judas was in Chriſts way, but he halted between Chriſt and the affections of the world. As the Heifers taken from their young ones, they went ſtraight on with the Ark, but they bellowed and moaned for their young ones: ſo it may be thou art driven on in the external wayes of holineſſe, but thou moaneſt, and thy heart runs after ſin, or the world.
Secondly, To walk by faith, and not by ſenſe; ſo the Apoſtle, We walk by faith, 2 Cor. …. 7. And this is ſuch a walking that the world doth not underſtand, 2.To walk by faith is to be above all principles of ſenſe, carnall reaſonings, wordly fears, or delights, eying the Promiſe, beholding Gods favour in Chriſt. This is a comfortable, peaceable, and ſecure walking.
Thirdly, To walk, requireth that our feet be ſh…d with the preparation of the Goſpel, Epheſ. 6. 15. That was part of their Armour in former times, to have a defence 3.or munition for their feet; & this the Apoſtle makes the preparation made by the Goſpel of peace. We have many doubts, fears, and other diſcouragements in the way to heaven; Not ſluggiſhneſſe, but truth it ſelf may ſay, There is a Lion, yea, many Lions, and ſuch as go roaring to devour in the way: and the guilt of Sin may make every man a Cain to go up and down trembling. Now the Goſpel makes a ſure and good preparation againſt this.
Laſtly, Its required that we ſhould walk circumspectly. So the Apoſtle, foreign, Not as fools, but as wiſe, Epheſ. 5. 15. And were this the main intent of the Text, it 4.would have been profitable to ſhew the grounds of this circumſpect walking; we may hint them to you. The way you walk in is a ſtrait narrow way, its eaſie ſtepping out of it into the pit. Godlineſſe is bounded with limits, but ſin is a broad way. Now how difficult is it, ſo to order our ſteps as to ſtep aright continually? Tertullian cals Chriſtians, Funambuli, Rope-walkers, Thoſe that ſtep in the leaſt manner awry are in danger of killing themſelves. How apt are we to take that for faith, patience, and zeal, which is not ſo. Secondly, walk circumſpectly, becauſe we have a great journey to go, and a little time; our walk is a very long one, and night is ſuddenly coming on us; if he ſaid, Ars longa, vita brevis, we may ſay, Pietas eſt longa, lata & prefunda. Thirdly, there are many enemies, thieves, and Robbers in the way, ſpiritual and inviſible adverſaries in heavenly places; and theſe watch to intercept thee in the journey: They do not lye in wait, as thoſe ſpies to kil Paul, but damn the ſoul. Thy Grace is a precious treaſure, and they ſtrive to …ob thee of it.
Uſe of Examination, Try thy ſelf by this Touchſtone, what is thy walk, thy way, thy imployment. Is it not to make proviſion for the luſts of the fleſh: The Uſe. 1.Scripture ſaith, Some mens hearts walk after their own imaginations, others after covetouſneſſe; ſome mens tongues are ſaid to walk through the earth. Oh do not think, if thou walk in ſuch wayes, that heaven will be the journeys end. Neither maiſt thou take Sanctuary under thy Duties, thy Devotions on ſome ſolemn occaſions; for theſe are not thy walk, thy way; and ſo they will not be owned for the paths of godlineſſe: we that walk and paſſe away as ſhadowes, how ſhould we lay up for an enduring treaſure?
Uſe of Exhortation to the godly: Make Godlineſſe your chief imployment, your buſineſſe, and your great delight. Oh take heed of every thing that ſhall ſteal Uſe 2.away thy heart. Though grace indeed be ſuch a Treaſure, that Thieves and, Robbers cannot by violence ſteal it away, yet there are ſpirituall thieves, that are ſweet and ſugred enemies, either temptations within or without; and theſe may deprive thee of thy choice Jewels, if thou watch not. Oh ſay, I am not my ſelf, I am not as I would be, all the while I am hindred or oppoſed in the work of godlineſs. Is thy heart at any time overcharged, and even drunk with the comforts of this life? Reprove and chide thy ſelf. Count every day and hour loſt that doth not make for Heaven one way or other.