Balm from Gilead, Sermons
TWO SERMONS of Thanksgiuing, Preached the first of Ianuarie. 1625.
PSAL. 116.9.
I will walke before the Lord in the Land of the liuing.
THis Psalme containeth a profession of duty to GOD for deliuerance. The sorrowes of death compassed Dauid about, the paines of hell got hold vponupon him, he found trouble and sorrow, Ver. 3. Hee was brought lowe, Ver. 6. Hee was greatly afflicted, Ver. 10. In this trouble of his, then, hee called vponupon the name of the Lord; his petition was, Lord I beseech thee deliuer my soule, Ver. 4. The Lord gracious, righteous, mercifull, Ver. 5. Heareth his voyce, enclineth his eare vntounto him, Ver. 1.2. Helpeth him, Ver, 6. Looseth his bands, Ver. 16. Deliuereth his soule from death, his eyes from teares, his feete from falling, Ver. 8. VponUpon this Dauid in this Psalme maketh a profession of his faith in God, the mother and roote of his prayer: J beleeued, therefore I spake, Ver. 10.
Of his louelove, J louelove the Lord, ver. 1. He promiseth to continue in prayer to GOD. Therefore will I call vponupon him as long as I liue, ver. 2. and 17. Walking before the Lord in the Land of the liuing, ver. 9. Thankefulnesse, ver. 13.17. Payment of his vowes, publique in Gods house, ver. 14. & 18. Seruice in generall: I, continuance in it: as before, I louelove, and I will call &c. So in this, I am thy seruant, I am thy seruant, hee was so in affliction, he is so, hee resolueth to be so: yea, (he being as it were rauished with the sight and sence of this, & al Gods benefits towards him.) In this Psalme (as one at a non plus) cryeth out: What shall I render vntounto the Lord for all his mercies towards mee?
The euill of Dauid, hath beene lately ours, the euill of the Land, of this Cittie, of this Parish, of eueryevery one of vsus abiding in the same: the sorrowes of death compassed vsus about, the paines of hell got hold vponupon vsus; wee found trouble and sorrow, wee were brought lowe, wee were greatly afflicted in this affliction, we called vponupon the Lord, wee besought him to deliuer our soules: the Lord was gracious, yea, our God was mercifull; hee hath now wonderfully deliuered vsus; we therefore also owe duty vntounto God for our deliuerance: the practise of Dauid ought to be our paterne, it is written for our example: Theres not a duty professed and promised by him, but is due from vsus. I cannot particularly handle all: out of all I hauehave chosen one, in the speaking of which I entend to stirre vp my selfe and you, to a proportioned purpose, and resolution, and practise, in these words, J will walke, &c.
These words containe Dauids resolution: they may bee considered two wayes, absolutely, or relatinely; absolutely, as in themselues: so they containe a proposition, in which wee hauehave: first the subiect, in that word I. Secondly, the predicate in the rest, in which we hauehave, first an action, in the words, will walke: Secondly, the manner of it, before the Lord: Thirdly, the circumstance of place, in the land of the liuing. Relatiuely.
So they are an effect; the cause is layd downe in the foregoing words: Thou hast deliuered my soule from hell, &c, J will walke: that is the cause, that is the motiue of this resolution, I will walke, &c.
In these words, we hauehave clearely layde downe foure propositions. First, It is the purpose and practise of Gods people to walke: 2. Their purpose and practise is, to walke before Iehouah, the Lord. 3. Their purpose and practise is, to walke before the Lord in the Land of the liuing. 4. Deliuerances of GOD vouchsafed vntounto Gods people, are preuailing motiues of this purpose, and practise of theirs, to walke before the Lord in the Land of the liuing. All these are plainly layd downe in the words, and my purpose is, to speake of them in their order. And first, of the first.
The purpose and practise of Gods people, is to walke. Propos. 1 In handling this proposition, I will first explaine the words, then proue the proposition, and after put it to vse.
For explication, Walke is a metaphor, borrowed from men in a iourney, their exercise and vse of feete, whereby they tend vntounto some place; a course of life, or a life thus and thus led, is called in Scripture a way, liuing and going on in it, walking: as a way, so walking and walkers are of two sorts or kindes: from the quality the one is called the way of wickednesse, or the way of the wicked: The other contrary hereunto, pathes of righteousnesse, or the way of the righteous: In regard of the end or terme ad quem, the one tendeth to death, it is the broade way, many walke in it: the other to life, a narrow way, a fewe finde it, a fewe walke in it. The former is a going out of the latter way, a turning of the backe vponupon God, and his way, a trudging from the same, the latter a turning from the former, a returning vntounto the Lord and his wayes. The former denoteth a course, and it progresse in sinne, the flux or motion of inward corruption, in thoughts, words, and deedes: the latter, the life of grace, and exercise of it, in thoughts, words, and deedes: the former implieth a power (or impotencie rather) and expresseth it vse, or exercise, and progresse; the latter, the contrary power, with it vse, as occasion is offered, and progresse, vntill the power and acts are perfect, and the ende fully attained and inioyed. In this place we are not to take it in the former sense: For that a people are open to, and vnderunder Gods danger; that walke and way leadeth to death: the prescript of God for auoyding danger, is, To turne from our euill wayes. But in the second, the contrary course and trade of life, excercise of grace, and progresse in the same. Thats it which Dauid promiseth, and all the godly practise, vnderunder this notion of walking,
When as he purposeth walking, it is not to be restrained by one or two graces, their vse, or exercise of them, but it is to bee meant of the vse of all graces: It is layde downe Indefinitly, which is Aequiualent to vniuersall tearmes. Though Dauid specially promiseth exercise of Faith in GOD, gracious, righteous, mercifull, found and tasted to bee so by comfortable experience, w…lking by faith in God and Christ rooted, and grounded, and built vp; building vp himselfe in his most holy faith: yet LoueLove is not excluded, nor prayer, nor praise, nor any other sacrifice. These are expressed in the Psalmes, and to be implyed in our Proposition. It is generally, A walking in Gods Lawe, in all his Commandements, 2 Chron. 6.16.
When as the duty is expressed, we must conceiue, that Gods manner is also required: vntounto which all requisites scattered vp and down in the Booke of God are to be referred. As by faith, So Enoch walked pleasingly, without which it is impossible to please God. Gen. 17.1.Heb. 11.5.6. Vprightly, or sincerely, with all the heart, 2 Chron. 6.14. Honestly as in the day. As children of light, Ephes. 5. Worthily, Rom. 13.13worthy calling, Ephes. 4.1. wisely, accuratly; precisely, Col 4.5. Humbly, as the Prophet Micaiah, the manner must not be neglected.
Add yet, Dauid must be considered in all respects: generally, as a Christian, or childe of GOD: particularly, or specially, as a King, and as a Prophet; his profession is in the largest extent to bee vnderstood: He will walke as a Christian, in exercise of all grace, towards GOD the Head, and also towards man the rest of that Community. He will walke as a King, in the administration of that Office; as a Prophet, in the administration of that Office.
The promise of God to Ely and his Fathers house was, that they should walke before him for euer: 1. Sam. 2.30and honour him in the administration of that offiice, And so are the Kings of Israel said to walke, in regard of the administration of that Office: And so must we conceiue the proposition, infolding exercise of all grace, as Christians, as Kings, as Ministers, as People, as Husbands, as Wiues, as Parents, as Children, as Masters, as Seruants. And thus is it the purpose and practise of Gods people to walke.
For proofe: Proofe. I might bee large in instance: It was the cōmendation of Enoch He walked with God: of Noah that Preacher of righteousnes. Of Dauid & Hezekiah. Of that renowned paire, Zachary and Elizabeth, They were both iust before God, and walked in all the commandements & ordinances of God: Commandements, Ordinances; First in Commandements, then in Ordinances, in both, in all.
There is good reason for it:
First, Reason 1 It is Gods expresse Commandement, Gen. 17.1.Walke before me and be vpright, saith God to Abraham, and to his seede, Genes. 17.21. And it is worthy our consideration, to take notice of the particular graces and their exercise, called for vnderunder this notion of walking, in these phrases: Walking in the spirit, after the spirit, in the Law of God, by faith, in louelove, in truth, in the feare of God, in newnesse of life: vntounto which wee may referre precepts about the manner in the places named before. It is the Commandement of God, and therefore. This will yet appeare further.
2 Reason 2 Because these are a company of confederates of God, such as hauehave made a Couenant with him; by vertue whereof, looke what the Lord requireth of them, hee promiseth and vndertaketh, & accordingly worketh in them as he requireth, walking in his Commandements, he promiseth to cause them to walke: J will cause them to walk in my statutes, and to doe them, Ezek 36.27.Ezec. 36.27
3 Because these are a company called effectually, called with an high and heauenly call, by Christ, Reason 3 to Christ, and fellowship with him, 1 Cor. 1.9. From whence as their issueth life, and a power of grace, so inablement to it vse and exercise in walking. And thus doth God enter into couenant with vsus, and exequute the former promise: and therefore the Apostle beseecheth the Ephesians, To walke worthy the calling wherewith they were called, Eph. 4.1. And worthyly, because that walking is an inseparable effect of this calling: when as the Prophet had said, He (Christ) shall call a nation, it is added, and they shall runne vntounto him, Isai. 55.5. Effectuall call inableth a man to answere the same, conformeth a man to that he is called vntounto; it planteth or setteth a man into Christ, and conformeth him to Christ, to his death, Whence followeth, We (in regard of the old man) are dead with him, to his buriall, Whence it inseperably followeth, we are buried with him: the old man is laid in a consumption, as a carkase in a graue, To his resurrection: that like as Christ dyed, and rose againe from the dead, by the glory of the Father, so wee should walke in newnesse of life, Rom. 6.4. Hence those that are in Iesus Christ, are called walkers not after the flesh, Rom. 8.1.but after the spirit. Hee that abideth in him, ought to walke, as he hath walked, 1 Iohn 2.6. By effectuall call vntounto Christ we are made newe creatures, 2 Cot. 5.17.the new creature is a talent receiued, and that for vse: Wee are his workemanship, Ephes. 2.10created in Iesus Christ vntounto good workes, (saith the Apostle) which he hath enclined, that we should walke in. Good workes are ordained for vsus to walke in, and we created to walke in Gods Commandements, to doe good workes: so that we being a company, called to Iesus Christ; from hence hauehave this purpose and practise, to walke.
Last of all, Reason 3 the priuiledges giuen vntounto Gods people, necessarily require that they walke, they are a people that hauehave obtained merciemercy in remission and pardon of sinnes: there is no condemnation vntounto them; Rom. 8.1.they hauehave hope of eternall life and glory: they are begotten againe vntounto a liuely hope of an inheritance, immortall, and vndefiled, that fadeth not away, 1. Pet. 1.4. None of all which can be made good, can bee accomplished vntounto that man that doth not purpose and practise this duty of walking: walking is a complement, necessarily disposing the soule to these blessings.
Thus Salomon describeth the Lord, keeping couenant, and shewing merciemercy, but to whom? seruants: and what seruants? That walke before thee with all their hearts, 2. Chron. 16.16. And when the Apostle had said, There is no condemnation to them that are in Christ Iesus; hee sheweth who those are, describing them by this, as another effect of their being in Christ, which walke not after the flesh, but after the spirit. Howsoeuer good workes are not the causes of raigning, yet they are the way, or causa sine qua non, God hath ordained them, that wee should walke in them vntounto heauen: the man that walketh not in them, shall neuer attaine Gods Kingdome; and therefore, there is a necessity of this walking, of this purpose and practise in eueryevery childe of God.
The vse I make of it, Vse 1 shall be discouery vponupon examination, whether we be the people of God or no: examination a necessary duty, our comfort and encouragement in our iourney, our going on, and our returne into the right way (if wee be out of it) depend vponupon the same, a necessary duty at all times, especially when as we come to the Sacrament. Let a man examine himselfe (saith the Apostle) and so let him eate of this bread, and drinke of this cup. Of what must he examine himselfe? his worthinesse, his complement, his quality: and wherein doth that consist, but in such things as shew a man, and proue him a confederate, one within the couenant, in all those particulars: this holy walking, the power it selfe of grace, and the exercise of the same: examination therefore of our selues in regard of this duty, is a worke of this day, put we our selues vponupon it: Let a man examine himselfe, and so let him eate of this bread, and drinke of this cup.
Is it so then, that we looking into our selues, can finde this purpose and practise of walking, that we are men walking after the Spirit, by it conduct; in the truth, in faith, in louelove, in the feare of GOD, in newnesse of life, in all the commandements of the Lord: doe we (communing with our owne hearts and liues) finde the duty and Gods manner, in sincerity, with all the heart, honestly, as children of light, accuratly, and precisely, as Christians, as Magistrates, as Ministers, as Masters of families, as husbands, as wiues, and according to all our relations? Is it our purpose and practise, as in the presence of God, and that vntill we come to our iourneyes end?
Then may we gather, wee are indeede Gods people: wee may make our calling, our fellowship with Christ, our confederacie with God sure, we may make good all the priuiledges annexed, that there is no condemnation vntounto vsus, the mercy of God, his keeping of couenants to eternall life, and glory, with all good: Thou art a man qualified, all the promises of God are made vntounto thee, vntounto thee belong these signes and seales; the scope of the Lord is, to make faith by them vntounto thee, of his bounty in Iesus Christ, against all questions, and doubts, and disputations within thy soule arising to the contrary, to communicate himselfe, and his Christ vntounto thee more and more, and in him to open vntounto thee all his treasures: thou art an inuited guest, thou mayest eate and drinke boldly, as thou receiuest Iesus Christ, the Lord, walke on in him, rooted and grounded, and built vp in thy faith: bee encouraged to goe on; come as often as Gods table is laid, vntill thou attaine Christ and God vntounto perfect vnion: bee holy yet, bee righteous yet, cast off eueryevery thing that may hinder thee: presse forward daily towards the marke; Be constant and immoueable, alwayes abounding in the workes of the Lord, assuredly thy labour shall not be in vaine.
But if vponupon examination and triall, this is not to be found, thou hast not this power and it vse, neither the will, nor yet the deede. (I meane to walke in Gods commandements, in Gods manner, according to thy place:) Is it so that wee are found not to walke, or to walke in contrary courses to those of the people of God, that we walke but after the course of the world, after the flesh, after the imaginations of our owne hearts, in the vanity of our minds, in lasciuiousnesse, in excesse of wine, in reuellings, banquetings, and abominable idolatry, 1. Pet. 4.3. in the way of sinners, of Caine, of Balaam, of Ieroboam, of lying. (And how many such may there be found amongst them, who account themselues good Christians?)
If wee be such our selues, and account it strange, that others runne not with vsus to the same excesse of ryot, speaking euill of them therefore, such as walke as enemies to the crosse of Christ; peruerters of the wayes of God, Blessing our selues in our owne wickednesse, crying peace with a non obstante, to that, Walke in the abominations of our owne hearts, and so adde drunkennesse vntounto our thirst. If so be that wee are so farre from walking, that we stand still at a stay; notwithstanding, times, places, meanes, meate we eate, as Pharaohs leane Kine, as ill-fauoured as euer before: that we are retrogrades, beginners in the spirit, ending in the flesh, such as wex worse and worse, such as reuolt more and more. If vponupon examination this in any particular be found the state of vsus, the conclusion followeth: thou man or woman art none of the people of God, this priuiledge is denied with that purpose and practise, thou art without God and Christ, without saluation, nothing but condemnation belongeth vntounto thee, thou art in the broad way, how seemingly pleasing soeuer it be vntounto thee, it end will bee death: the voyce of the Lord crying to thee, calling vponupon thee in Scriptures, is, Turne from that euill way, Returne vntounto GOD. Walke in his commandements. This is the way, walke in it. Search we, and trie our wayes, and turne vntounto the Lord. Come let vsus all returne, get grace as feete, exercise the same, walke.
Consider the end; thats good indeede, that hath a good end; the end of the wayes of GOD, is life, euerlasting life; the end of other wayes death, euerlasting death; life and death are set before thee this day.
Consider, this was thy first vowe in Baptisme; there diddest thou renounce all other wayes, and promise this, pay thy vowes. Let the time that is past, spent in by pathes, bee sufficient: let it shame thee that wicked men are, that thy selfe art more nimble in thy course to hell then heauen. Redeeme that time; as thou hast serued sinne, serue the Lord.
Consider thy present profession is Christianity, that thou art a member of that Church, called to fellowship with Christ, that thou art a childe of light, that thou art an honest man, thus art thou in profession; wouldest bee acknowledged by God and all mens charitable conceit, thou canst not endure excommunication in the very conconceit of men. Discouer it by thy working, walke worthy that calling, walke honestly, walke as a childe of the light: whatsoeuer mans charitable conceipt is, remember The iudgement of God is, and shall bee according vntounto the truth.
Consider if thou walkest on in sinne, thy walke is contrary to God, and God will walke contrary vntounto thee; he will crosse and curse thee in all thy proceedings: vntounto the euils inflicted he will adde seuen times so many more, many times seuen times so many more vntounto desolation: vntounto the euils written, threatned, hee will adde such as are not written. Trust not in lying words, Peace, peace, I shall hauehave peace though I walke, &c. Theres no peace vntounto the wicked, the wrath and iealousie of the Lord shall waxe hott against thee, the Lord shall separate thee to euill. Hee will deale with thee as with the men of Sodome and Gomorrah, Deut. 29.19.20. Whilest thou shalt cry, peace and safety, destruction, and sudden destruction stall come vponupon thee as trauell vponupon a woman, and thou shalt not escape.
Consider it is one speciall meanes of preuailing against the enemies of Gods Church, a mercy wee doe stand in neede of at this present. O that Jsrael had walked in my wayes, J should soone hauehave subdued their enemies, and turned mine hand against their aduersaries. The haters of the Lord (such are the Idolatrous enemies of Gods Church) should hauehave submitted themselues, &c. Psalm. 81.13, 14, 15. Whether our not walking in Gods wayes hath not beene a cause of our present not preuailing; for the present wee may simply feare, if not peremptorily iudge.
Finally, thou hast no part nor portion in this businesse in hand, the Supper of the Lord: thou wast not inuited, the table was not spread for thee, nor these fatte things prepared: it is childrens meate, thou a Dogge; an holy thing, such may not be giuen to Dogges; a pearle, they may not bee cast before swine: thou art indeed without God and Christ, and that Couenant, and the Promise, in a desperate case if thou commest, without hope of it good, thou hast not thy complement, thy qualitie, worthynes, the wedding garment. If thou eate and drinke vnworthily, thou art guilty of the body and bloud of the Lord; thou eatest iudgement: Gods children not renewing that couenant of walking, comming and eating, eate iudgement. What shall become of thee? What shall be done to thee? Thou shalt eate damnation. The Cupp of blessing which we blesse, Is it not Communion of the blood of Christ? The Bread which we breake, is it not the Communion of the Body of Christ? All know it. And withall that there is no agreement betweene God and Belial, betweene light and darkenes. Jf we say, we hauehave fellowship with him, and walke in darkenesse, we lye, and doe not the truth. Hee that sayth, hee abideth in him, ought to walke as he hath walked. All these belong to Gods people, whose purpose and practise it is to walke. I will walke.
As the purpose and practise of Gods people is to walke, Doct. 2 so the manner of it is before the Lord, Which is our second Proposition. That is, as in the eye, sight, presence, and protection of God. God in whose presence I walke, saith Abraham, Genes. 24.20. God (saith Iacob) before whom my Fathers, Abraham and Isaac walked, Genes. 48.15. It is the commendation of Noah, of Dauid, of Hezekiah, of Zachary and Elizabeth, both walked before God. And for this also there is good reason.
1 It is Gods Cōmandement as that we walke so before him, Reason 1 Walke before me, Gen. 17.1.
2 It is that we are elected vntounto, Reason 2 such as are the Lords, are elected in Christ before the foundation of the world, appointed to obtaine saluation, by the meanes of our Lord Iesus Christ. Elected and appointed to the ende, and withall vntounto the meanes, good workes, which as God hath ordained that we should walke in them, so that we should be holy and without blame, which is all one, and that before him. Ephes. 1.4.
3 It is one of the ends of our Redemption. Reason 3 That wee being deliuered out of the hands of all our enemies, should serue him in holinesse and righteousnesse before him, all the daies of our liues, Luke 1.75.
4 Our comforts, duties, Reason 4 and their manner required, dependeth on this. It is a great comfort and incouragement, in a difficult action, to see a Father, or a powerfull friend auxiliary, assistant; how much more, GOD at hand, a Rocke, a strong Tower, the A mighty God? I hauehave set the Lord alwayes before me, because he is at my right hand, therefore I shall not be moued, Psal. 16.8. The same Dauid, I hauehave kept thy lawes and commandements, for all my wayes are before thee, Psal. 119.168. When as the Apostles commanded not to preach, would conuince such as would silence them, they are bold to appeale vntounto themselues, putting the matter in the sight of God. It maketh much also to the manner, to sincerity, precisenesse, performance with the heart: Walke before me and be vpright: Walke honestly as in the day time: such as are drunken, are drunken in the night: the eye of the adulterer wayteth for the twy-light, The day restraineth wicked men, how much more the presence of him who made the day and night, the Father of lights, to whom the day, light, and night, darknesse, are both alike.
Last of all, Reason 5 it is the note of a wicked man, not to set God before his eyes, Psal. 86.14.GOD is not in all his thoughts, contraries hauehave contrary affections, and it must needes be the purpose and practise of Gods people, to walke before God.
This is a ground of the great louelove of God vntounto his people, of many great priuiledges and comforts.
It is true, hee enioyneth seruice, Vse 1 walking, that which is painefull and laborious, and they submit vntounto him, and yet all is enioyned, and to be performed, euer in his eye, before him, in his presence; all seruice of holinesse and righteousnesse is before him. An high priuiledge and fauour (if wee sawe it, if wee but clearely knew it.) In this respect, Gods children are truly happy: it is a shadow, or beginning rather of perfect happinesse. In thy presence is fulnesse of ioy, and pleasure, for euermore, Psalm. 16. The greatest hell is banishment from Gods presence. It is that which shall at length satisfie vsus; the consummation of it, is our presentation in Gods glorious presence with ioy, Iude: as soone as wee are made children and seruants, wee are admitted that presence.
A great priuiledge it is, to be the seruant of a King: There is no seruice of a King, to doe seruice in his presence, before him is the greatest: Happy are thy men, and happy are these thy seruants (saith the Queene of Sheba to Salomon) which stand continually before thee, 1. Kings 10.8. How much greater is it to bee the seruants of the King of Kings? how much more happy a thing to doe seruice to God before him? to bee his Ministers, seruants, and people, to beare his bread, and his cup; to draw neere vntounto him in prayer, and other his ordinances, in publique and priuate, daily to come before him and appeare. What an inducement is this, to draw vsus to Gods seruice? vsus, ours, I and mine houshold will serue the Lord. Nature flyeth Gods presence, as Adam: it is the greatest misery of naturall men, they feare it; the world seeth it not, deride that seruice as Michol, and yet it is before the Lord: the best of vsus all see it darkly, and hauehave but a small portion of allowed comfort from the same.
It is very comfortable, in regard of the euils wee meete withall: the world, and the flesh, and the deuill, daily thrust sore at vsus, that wee may fall, our aduersarie the deuill, goeth about like a roaring Lyon, seeking how and whom hee may deuoure: Wee hauehave lawlesse lawes in our members rebelling &c. Miserable men that we are, who shall deliuer vsus, all men are lyars, vaine (in this case) is the help of men: some thrust sore at our state, and teach that we may fall away: is not God the God of his people? and that a ground of a glorious resurrection? though Abraham be dead, is hee not vponupon that ground, liuing? is not Gods omnipresence, and gracious being at hand, our God? is hee not with vsus in the fire, with vsus in the water? one that will neuer faile, nor forsake? is not our priuiledge to serue before him? How then shall wee be remoued? Because God is on my right hand, I shall neuer bee moued. If God be with vsus, who shall be against vsus? J am God Almighty: so did God appeare to Abraham, Isaac, and Iacob, and doth vntounto vsus; so is hee engaged for all promises: Walke before me, and be vpright: bee not afraid, our redemption is to seruice before God, and that without feare of any enemy.
Againe, it is very comfortable, in regard of the good wee doe, wee will, we purpose, to God, to man: thoughts, wishes, desires, affections, words, deedes, prayers, teares, are all before God: our workes and labours of louelove, are all in his sight: what matter if no eye else in the world see them: if I hauehave no other witnes, if others see not, know not, denie mine actions, slander me, belie me, beare false witnesse against me, iudge me, condemne me: conscience acquiting, giueth great comfort; it is as a brasen wall; It is a continuall feast, Gods witnesse and testimonie, by eye and presence is greater. I passe little to bee iudged of you or mans iudgement, hee that iudgeth me is the Lord, my walke is before him.
2 Let it bee a ground of our taking vp this duty, Vse 2 cease not vntill thou art vponupon thy feete, vntill thou walke, vntill thou walke before GOD, and so make thy state, thy portion amongst Gods people sure; with the priuiledges and comforts spoken of: manifest it by inward thoughts and motions, answerable, of our soules, by congruous words and workes, so speake, and so doe, as those that hauehave to doe with him, to whose eyes all things are naked: let vsus approue our selues to man, but primarily to God.
When doth the Schoole-boy look off his booke, and play the trewant, the seruant beate his fellow seruants, eate and drinke with the drunken: the whorish woman crie, Let vsus take our fill in louelove and daliance: but when the Masters eye is off him, when that seruant supposeth that his Master delayeth his comming; when the wife saith, Her husband is gone into a farre Countrey with a bagge of money.
When is man corrupt and abominable, but when hee saith in his heart, there is no God? See his wickednesse, Psal. 10. when as he saith, God hath forgotten it: hee hideth his face, he will neuer see it, ver. 11.
When is a seruant more composed in countenance, and gesture in words and deedes, more at his Masters come, and goe, and doe, then when hee is before his Master? a gracelesse seruant will doe eye-seruice.
When is the soule of a childe of God more composed, bent, set for the seruice of God, then when it is sensibly in the presence of GOD: walking, and before God, are euer conioyned. It is a truth, there is no flying from Gods presence: if I goe into heauen, thou art there, &c. If I say that darknesse shall couer me, darknesse and light are both alike vntounto thee: all things are naked and manifest to his eyes, with whom we hauehave to doe. It is good therefore to make a vertue of necessity, and so to doe: and yet, rather let vsus bee moued by his gracious presence, as those that louelove him, and entirely delight in him, as those that finde it the rise of our greatest ioy, peace, & contentment; as those that hope to reape satisfaction with it: let vsus now sowe. If wee now set him at our right hand, our heart may bee glad liuing, and when wee dye, our flesh may rest in hope: God will shew vsus more and more the pathes of life, vntill we come into his presence, fully to enioy it, in which there is fulnesse of ioy, and his right hand, where there be pleasures for euermore, Psal. 16. vlt. Which God for his mercies sake bring vsus vntounto, through Iesus Christ.
Our third proposition is, Doct. 3 that it is the purpose and practise of Gods people, to walke before God in the land of the liuing, where as men liue: this Dauid professeth in this place, and so Psal. 56. vlt.
And good reason: Reason. Because this is the time, and place, and state of our walking before the Lord: of the exercise of the graces of the spirit of their growth: when as man is dead, he is cut off from the land of the liuing, (as the Scripture vseth the phrase) and the vse of his grace in duties vntounto God and man.
The dead praise not thee, Psa. 115.17nor any that goe downe vntounto silence: so Dauid. The graue cannot praise thee, Isa. 38.18.the dead cannot celebrate thee, they that goe downe into the pit, cannot hope for thy truth (saith Hezekiah.) This life is for that purpose: Psa. 11….18Wee (saith Dauid liuing) will blesse the Lord from this time forth for euer. Psa. 118.17I will not dye but liue, and declare the works of the Lord. Let my soule liue, and I will praise thee: Isa. 38.18.the liuing, the liuing hee shall praise thee as I doe this day.
In, and by death there is a seperation of the body and soule, and an vtter cessation of all actions or motions of the body. It cannot be Ancillarie vntounto the soule for good, by sence, hearing, sight, &c. senses are all bound vp by that lasting sleepe; the soule cannot receiue good by them, nor doe good by the body: neither is this the world of soules departed.
Then is a man vncapable of farther good, by the workes of God, by the word of God, by the ministrie, reproofes, and exhortation, and admonition, are all in vaine: inhabile of good by Sacraments; vnction, and absolution of one that is dead, are both in vaine; there is no gathering by it, no perfecting by it.
As long as a man liueth, body and soule are together, life as a third resulteth from their vnion; so long there are motions and actions of both; so long the soule can doe good by the body, and the body is an instrument of the farther good of the soule; so long God may be seene in his ordinances (the feare of Hezekiah dying, was that, he should not see the Lord, euen the Lord in the land of the liuing:) so long a man may heare Gods word, bee gathered by it to Christ, liue, and growe, and goe on by it; Profit by the word and Sacraments, by Gods works of merciemercy and iudgement. Let my soule liue, and I will praise thee, and thy iudgements shall teach mee. I will learne what it is to offend thee, thy iustice and truth, thy power and wrath, thy goodnesse and mercy. I will put all to a good vse, and be the better.
The liuing can put eueryevery occurrent vntounto a good vse, make it an occasion of his glorifying God and owne edification: Eccles. 7.2.If the liuing bee in the house of mourning, he will lay it vntounto his heart, (as Solomon speaketh) The liuing know that they shall dye, (saith Solomon) and so may make vse of it in prepartion: In application of his heart vntounto wisdom. Eccles. 9.5.But the dead know not any thing. If it be not in the minde, it cannot bee in the will or affections, mouth or actions for any vse or ende.
The liuing knoweth and imparteteth to others. The liuing, Isa. 38.19.the liuing praise thee; the father to the childe shall make knowne thy truth.
The man that liueth (vnlesse he be spiritually dead, whilst hee liueth, may profit himselfe and others. This being therefore the time, and place, and state of walking: it is but reasonable, that Gods people purpose and practise walking before the Lord, in the land of the liuing.
1 The vse I will put this proposition to, shall be examination, Vse 1 and so conuiction of many not to bee Gods people; and exhortation to all by this, to make that priuiledge vntounto them sure.
Conuiction of many, because they hauehave neither purpose, nor practise of walking before the Lord, whatsoeuer their purpose bee in another world, it seemeth they hauehave had none to walke with God here in the land of the liuing. The time that is past, hath beene spent indeede in walking, and it hath beene in the eye & sight of God, God hath seene it (though hee be silent) but it hath beene after the course of the world, according to the prince of darknesse, after their owne vngodly lusts. In all manner of sinnes, they hauehave not walked one step in the lawes and commandements of God, they hauehave not as much as a purpose to walke, the purpose they seeme to hauehave, is violent, caused by some extremity feared, or felt temporarie, for the day of trouble onelyonly, in a death or sicke bed: Whilst Pharaoh is vnderunder the plague, and whilst Herods eare is tickled by the sweet sound of the preaching of Iohn. There is no inward principle of motion: repentance, which is a turning from sin, & a turning to God, is put off, their purpose is to reforme and amend hereafter, possibly in another life. Yet a little sleepe, yet a little slumber, yet a little folding of the armes. How punctuall & precise so euer men are with men, and stand vponupon it, in keeping day, they ordinarily breake with GOD. The truth is, there is small hope of many in this world, custome in sinne is added to nature, as another nature, they are by it as Leopards in regard of spots, as black Mores, in regard of their skin, they cannot change: they are vnderunder the curse of God, giuen ouer, by God, giuen vp: the curse is past already vponupon many vnproficients, vnderunder rich meanes, neuer grow fruit vponupon thee more. Whatsoeuer that be, leaue it as a secret not belonging to vsus: let it onelyonly bee feared, and prouoke to holy iealousie. It is euident, they are not as yet in the ranke of the people of God, their purpose and practise, is to walke before God in the land of the liuing. Whatsoeuer thou mayest be, I leaue it as a secret to God, for the present, thou art none of that company. There was neuer a childe of God of a day olde, without this purpose and practise, in some degree and measure; of the Colossians Saint Paul saith that the Gospel was amongst thē, Col. 1.6.so that it was fruitfull since the day that they beard and knew the grace of God in truth. I may say not for an houre, the purpose and practise of the Thiefe vponupon the Crosse, condemning himselfe and his fellow, iustifying Christ, beleeuing and praying, will beare mee out. I may adde not for a moment, for that purpose is practise, the exercise of a power giuen and receiued, effectuall call is vntounto, and into Iesus Christ; in whom whosoeuer is, is a new creature, one that walketh not afrer the flesh, but after the spirit; regeneration is as generation, the introduction of a new forme, and that in an instant, it is a motion, a non esse ad esse; and there is no third or middle estate: when Christ calls, they runne; they are as trees planted by the riuers side, they bring forth all manner of fruit in their season.
Consider this you that forget God: take time and day no longer, trifle not with the Lord any more: consider times are not in your hands or power: When you say you will, what is your life but a vapour, as a bubble that passeth away? Whats past, yesterday, is gone, it cannot be recalled: whats to come is the Lords, the onelyonly present point of time, is ours, and therefore if euer yee intend to walke, take the season, make vse of oportunity, Seeke the Lord while hee may be found: call vponupon him whilst he is neere: whilst thou hast the light walke, as a childe of light before God: whilst it is called to day harden not your hearts. Now thou hast the word, and God, in his workes, calling vponupon thee; thou hast all thy senses, whatsoeuer is in thine heart, desires, wishes thou mayest doe, and onelyonly now, let slip this opportunity, thou mayest neuer hauehave another: how often doth the Lord threaten suddaine destruction? how suddainly doth it come vponupon many? It is euen as trauell vponupon a woman, and they cannot escape, it is as lightning, as a very snare vntounto many, many hauehave not leasure to make a will, to order an house, the wills that are made, are rather of such as stand by, then those that hauehave their name, they cannot sometimes crie Lord, Lord, eueryevery one that doth so, I promise and protest to walke, hath no such purpose, the experience is ordinary; men as iron out of the fire, are as hard as before: The dogge turneth to his vomite, the swine to wallowing in the mire: The dead cannot praise God, they hauehave no hope in Gods truth: the liuing, the liuing, are the men that shall praise thee, such as wee are all this day. Let vsus all therefore now take vp this resolution and practise: thou that diddest neuer, now begin, thou that hast taken it vp already, and dost walke, walke on; Perfect sanctification in the feare of God, runne, and so that thou obtaine, and to moue both, consider it is the purpose and practise of Gods people, to walke before the Lord in the land of the liuing.
Come we now to the last proposition, from the coupling of this resolution with what goeth before: Therefore Gods people purpose and practise this duty because of Gods deliuerances from euils imminent, Doct. 4 or threatned. I gather it from Dauids purpose and practise. God deliuered his soule from hell, his eies from teares, his feet from falling; and therefore he resolueth, I will walke. It is the maine scope of Dauid, in this Psalme, (as we heard in it resolution.)
And there is great reason for it.
First, Reason 1 Because it is that which the Lord requireth, as homage, it is our gratitude, Exod. 20. We hauehave the ten Commandements of Almighty God, a perfect, immutable, and erernall rule of manners. Whats the motiue of God to Israel? J am the Lord thy God, which hauehave brought thee out of the Land of Egypt, out of the house of bondage: therefore thou shalt hauehave no other Gods before me, &c. And that argument is often through out the Scriptures repeated: the reason is alike to them and vsus from that deliuerance, and the like; and therefore,
This is Gods ende and ayme in our deliueraces, Reason 2 his glory, our good, eternall good, the way vntounto which is Gods Commandements, walking in them. Luk. 1.75.That we being deliuered out of the hands of all our enemies, should serue God in holinesse and righteousse, before him all the dayes of our liues. Which is all one with walking before God in the Land of the liuing: Call vponupon me in the day of trouble, Psal. 50.16.I will deliuer thee, and thou shalt glorifie me. It is as we see the Lords Condition.
Last of all, Reason 3 it is but iust and equall. It is that which is couenanted for, promised and vowed: Not a villaine in the world, but in sight and sense of danger will promise this, I am sure Gods people doe: What more equall then to performe couenant, and to pay vowes?
It is that whereby life is giuen vntounto vsus, it is no more then that which is giuen, then that which is receiued of the Lord: It is iust and equall to call for that, for any base and slauish imployment, and it is lesse then life, the kindnesse wee receiue: how much more when as it is to be imployed in the seruice of God? Gods seruice is perfect freedome: The Apostles glory was, James a seruant, Paul a seruant. Dauid that King, his glory, J am thy seruant, I am thy seruant. Angells themselues, I am thy fellow-seruant, and a fellow-seruant of the brethren. And therefore the reason is good, iust, equall, that this should bee a motiue of such a purpose, and such a practise. Let vsus put this also to vse.
1 The vse shall bee Examination and Exhortation. Examination, Vse 1 whether we bee of the people of GOD or no, such as Dauid was wee all professe our selues to bee; by this wee may all know it: Magistrates, Ministers, Masters of Families, eueryevery particular man and woman.
It cannot be denied, but the Lord hath done great things for vsus: he hath commanded for vsus many deliuerances. In that memorable yeare 1588. we had a strange deliuerance. In the yeare 1605. from the Popish, hellish, deuillish, neuer to bee forgotten Gunpowder treason, a miraculous deliuerance. It is not long since the Flux and Feauer, destroying messengers of God were amongst vsus: our Citie was deliuered, our selues escaped; particular deliuerances of particulars are infinite, wee should neuer make an end of telling them.
Not long since, the now breath of our nostrils was not, was in a strange land, Egipt; wee hauehave receiued him, and now enioy him, by Gods hand deliuered, quitted from Egipt.
Not long since our land, as Egipt once (in another kinde) was annoyed with Frogges, Priests, Iesuites, (a plague worse then that of Frogs in Egipt) they crawled vp & down; the insolencie of their creatures must neuer be forgotten: They had fire and faggot (their olde weapons) in their mouthes: we may imagine they had the same, and much more in their hearts. In a good measure we are deliuered, by proclamation they are swept away, and shall be by timely execution (if our sinnes still hinder not) which the Lord GOD speedily graunt vsus.
Lately, the Lord had crowned the earth with grasse and corne, the Lord in his cloudes did frowne vponupon vsus, and yet the Lord was entreated, that fearefull storme was then blowne ouer.
Not long since, the Lord shewed hee had another controuersie with vsus for our sinnes: Iudgement was not executed, and the Lord sent an extraordinary messenger to that end, the pestilence. It did that office with a witnesse, in the Cittie, in the Country, in our whole Land: What Parish amongst vsus was there not infected? what house or particular person free, at least from imminent danger? The receiued sum of those that died by this hand in the Cittie and places adiacent, is 41313. and the Lord doth know how many hundreds more, the streights of those times are fresh in our memories: Many of vsus receiued the sentence of death being striken: all of vsus did tremble and feare: our liues were alwaies in our hands: the desolation of this famous Cittie was great: whilst many forsooke it, (barbarously entertained by the Country) whilst most houses spued out more or lesse, of their late Inhabitants?
Who can expresse our lamentable complaints?
With the Prophet here wee may say, that the sorrowes of hell compassed vsus about, we found trouble and sorrow, wee were brought very lowe, wee were greatly afflicted: when as on the Sabaoth or Fast dayes, wee came from Gods house: our feare was, wee should neuer see the Lord againe in his house, euen the Lord in this land of the liuing.
In this great straight of ours, we called vponupon the name of the Lord, wee earnestly besought him to deliuer our soules, those and the like voyces: let my soule liue, let our liues be pretious in thine eyes, were often in our mouthes: the Lord enclined his eare vntounto vsus, heard the voyce of our supplication: gracious was the Lord and righteous: yea, our God was mercifull, hee preserued vsus, he deliuered vsus; he deliuered vsus from the snare of the fowler, and from the noysome pestilence: hee did couer vsus with his feathers, and vnderunder his wings we were safe; a thousand did fall at our side, and ten thousand at our right hand, it did not come nigh vsus: onelyonly with our eyes did we behold, there was no euill (truly so) that did befall vsus, the plague did not, or but come neere some of our dwellings: hee gaue his Angels charge ouer vsus, and they did keepe vsus in all our wayes, because he set his louelove vponupon vsus, therefore did he deliuer vsus: with life did hee satisfie vsus, and shew vsus his saluation.
None of these deliuerances can be denied. HaueHave we by holy walking, before God, in the land of the liuing, answered in purpose and practise all these deliuerances? to passe by all the former (the thing it selfe speaketh, wee hauehave not beene answerable to former deliuerances, had he had his end, we had neuer had so great an hand, so fearefull a messenger as this plague sent against vsus) hauehave wee that are all aliue this day, brands pluckt out of the fire, preserued, (in second causes) appointed to die, answered the Lord: hauehave we had Dauids profession, purpose, and practise? HaueHave wee of all sorts, Magistrates, Ministers, Masters of Families, particulars, vponupon this resolued to louelove GOD, to call vponupon God, to giuegive thanks to GOD, to pay our vowes to GOD, to walke before the Lord in the land of the liuing, to serue the Lord in holinesse and righteousnesse, before him all the dayes of our liues: Such of vsus as were wicked men before, liuing in trades of sinne, hauehave wee vponupon this motiue, this deliuerance, turned from our euill wayes: entred into the pathes of righteousnesse: HaueHave wee (before entred) mended our pace, walked on in the same, growne in resolution, endeuour and practise? If I, let it be an euidence vntounto thee, that thou art of the number of Gods people; because they are deliuered, they resolue and practise this duty of walking before the Lord, in the land of the liuing.
But if vponupon examination it bee found otherwise with some of vsus, thus eueryevery way deliuered. (And alas it is so with the most of all sorts, the sinnes spoken of before, causing and calling for the plague, abide amongst vsus: the defects, and wants, omissions, are as many as before; positiue sinnes or commissions are as many as they were before; the man is hardly found that liued in a trade of sinne before, that now professeth reformation: that man, who before polluted the Lords day by riding to Faires, buying, selling, working in ordinary callings, in whose mouth were Wounds and Blood; the Pox, and the Plague before: that was an Adulterer, an habituated haunter of Tauernes, a Drunkard, an Vsurer & Oppressour of his brethren in that kinde, and that can say in truth I am a reformed man, is a rare man. With mine eyes I see, with mine eares I heare, and with mine heart I bewaile and lament the contrary: Men are as Blacke Mores, as Leopards. Notwithstanding, the euill disposition as it were of the stomack, & shewes of washing in times of our Fast, (there was not so much as a shew, but profession of the contrary in some then;) the Prouerbe is fulfilled, The dogge is returned to his vomite, the Sow to wallowing in the mire.
If vponupon examination it be found thus with vsus, bee it knowne vntounto that man and woman, his religion and profession of the same is vaine: thou art none of the people of God, thou wantest this strong euidence of it: they deliuered; resolue, and practise walking before the Lord. Repent, repent of thy dead workes, of this dead worke, thy not answerable walking. Is this cursed life of thine that thou promisedst vntounto the Lord, in trouble? Is it proportioned to thy deliuerance? Did God spare thee for this? Did God giuegive thee thy life for this? Doest thou thus reward the Lord? Thou art reproued by God for this sinne: bee conuinced of it, bee ashamed and confounded for the same, acknowledge and confesse it vntounto GOD: iudge and condemne thy selfe for this sinne: forsake it; neuer leaue vntill thou hast gotten of the Lord in the vse of meanes, a power to walke before GOD, the will and deede, that purpose and practise. And to moue you, remember that fearefull iudgement which was of late vponupon you, the plague: Remember Londons desolation, the emptinesse in houses, in streetes, the fillings of Churchyards, the complaints of poore & rich, for friends, for seruants, for children, for housbands, for wiues, for Ministers; often recount those times, let the scarres in thy selfe or thine put thee in remembrance, and preuaile with thee. Let our strange and miraculous deliuerance from that hand, and Gods rich mercy in it perswade thee.
Consider and know, if thou doe not, thou hast to deale with the Lord: thy sinnes euen this, is still noted in his booke, thou art still within his reach, and open to his danger, there is no going for thee from his presence: the world and particular place of thine aboad, is but the prison of the Lord, from whence at his pleasure he can drag thee to execution: the Lord hath more rods and scourges, he can send famine, he can send the sword, and giuegive vsus ouer vntounto the will of our aduersaries. Hee can returne in anger with the same iudgement, the pestilence: former deliuerances exempt not a people vnworthy from future iudgements and plagues: Of Israel it is said, that after the Lord deliuered them out of the land of Egipt, hee did destroy them that did not beleeue, Iud. How many recouering of the Flux and Feauer hauehave beene swept away by the plague? that escaped in former times, the plague, and now by it are gone to their long home? How many hauehave beene smitten now with it, and recouered; smitten againe in such a manner, that they hauehave no neede to be smitten any more? Doth not the Lord by this messenger houer ouer vsus, and continue about vsus, as if hee would tell vsus for our vnthankfulnesse, hee meaneth some such thing? If thou doe not, know that thy purposes, and promises, and vowes before were hypocritcall and feigned: thy deliuerance was not in mercy, but iustice rather: Had God cut thee off before (impenitently now perseuering) thy sinnes had beene lesse, so had thy condemnation: it is his iust iudgement vponupon thee, to smite thee no more: hee leaueth thee to thy selfe, as the beast is, for a day of slaughter, after the hardnesse of thine heart, that cannot repent, thou heapest vp wrath against a day of wrath, and the reuelation of the righteous iudgements of GOD. Consider this yee that forget GOD, sowe for better things, bee not so cruell to your owne soules; doe not in that manner reward the Lord. And yet if thou art of another minde, another purpose, another practise; walke on, follow the lust of thine owne heart, and the pleasures of thine owne eyes, thou that art filthy, bee so still: thou that art vnrighteous, bee so still: fill vp the measure of thine iniquity, and yet for all that, know that for all these things thou shalt come vntounto iudgement.
As for vsus, let it be otherwise, seeing the Lord hath deliuered vsus: let vsus purpose and practise with Dauid, let vsus pay our vowes, the vowes of our trouble, in the congregation, in all places; let vsus walke before the Lord: God calleth for it, our obligations are infinite: This memorable deliuerance must preuaile: Let the plague it selfe, as the Sermon of Peter, win to GOD some thousands: let this deliuerance prouoke more. The day, and time, the first day of the new yeare calleth on vsus, the former part mispent is enough, and too much: Let vsus spend no more in that manner. Let vsus passe all the rest in walking before God, in newnesse of life. In baptisme we vowed it, and renewed it as often as we hauehave beene at the Lords Supper. This day wee hauehave beene refreshed with the Lords Supper. In it (notwithstanding all our sinnes) God hath renued his couenant with vsus; In and through Iesus Christ, and the blood of the couenant, communicated vntounto vsus that are worthy: Hee hath appeared by the name of GOD Almighty, by all other holy names and attributes relatiue, to bee vntounto vsus a God: he hath condiscended to our infi…mities, and vntounto his promises written, added this signe and this seale: hee hath made faith to vsus of remission of sinnes, of eternall life, of all good. His couenant is an euerlasting couenant, his mercies sure mercies.
In it wee hauehave likewise renewed our couenant with the Lord, wee hauehave once more promised & sworne alleageance, we hauehave giuen GOD our signe and our seale. If we looke for comfort from the Lord, let vsus purpose and practise our promise: comfort and obedience are conioyned by God, no man can put them assunder. The thing the Lord requireth, and we promise (if wee be the Lords) wee shall bee enabled to performe, it is one of his legacies; both are the purchase of the death of Christ, with whom wee hauehave had communion this day, and in whom we hauehave receiued fresh power, to resolue and practise this duty: by which we may know that wee hauehave beene disposed Communicants, and that wee are thankfull rememberers of the Lord.
If one deliuerance bee such a ground: what are all our deliuerances together? If this deliuerance of our land from the plague: what is that of England, from the seruice of stockes, and stones, and workes of mens hands, of creatures, from more then Egiptian darknesse from slauery (whilst England was heathenish, whilst enthralled to Egipt, and Sodome, Rome? What is the deliuerance of Gods people from the power of sinne and Sathan, the power of darknesse, from this vngodly and wicked present world, from hell and the graue? What is our saluation promised, purchased, vndertaken begun from all our vncleannesses? What is our redemption out of the hands of all our enemies? All these adde waight vntounto that motiue, and call aloude on vsus who hauehave that faith, and hope, for seruice of God, in holinesse and righteousnesse before him all the dayes of our lines. Blessed be the Lord God of Israel, thus visiting and redeeming his people, raising vp vntounto vsus such an horne of saluation: Because thou hast deliuered our soules from hell, our eyes from teares, our feete from falling. Wee will walke before the Lord in the land of the liuing.
Now the great Sheepheard of his Sheepe, CHRIST JESVS, in the blood of his euerlasting couenant, make vsus all perfect to doe his will, and worke in vsus whatsoeuer is pleasing in his sight, through Iesus Christ: to whom be all glorie and dominion for euer.
Amen.
FINIS.
End of the text · Henry Roborough, Balm from Gilead (1626)