Balm from Gilead, Sermon 10
After-noone Sermon.
ANd turne from their wicked wayes. These words containe our fourth and last requisite: in which we hauehave two things expressed.
1 An Action, in the word Returne.
2 The obiect, Wayes, set foorth by their qualities, wicked wayes.
Wayes in this place is a Metaphoricall speech, it doth denote a mans life so and so ledd, or a state of life; a power that a man hath and it exercise or vse in a course. It is taken in a good sense, and so it doth denote grace and its exercise, thus we reade of the way of the righteous, and pathes of righteousnesse, and walking in the feare of God, in the lawe of God, in newnesse of life. In an euill sense for sinne and its exercise, which is called the way of the wicked, which is any wicked course or trade of life, contrary to the former, the olde way and the good way, and of the latter, the Lord speaketh in this place, as appeareth by the adiunct, wicked: from these a man must turne. By turning the Lord meaneth, a leauing off that course, and taking vp an other, a contrary trade of life.
As when a man is out of his way, if euer hee looketh to come to his iourneyes ende hee must returne to the right way: So is it in this case. Sinne is auersion from the Lord, a going from him, a turning inordinately to somewhat else: Thus is man borne, his backe is vponupon the Lord, he is thus in habit or disposition of soule and body, according to this are all his motions; inward, outward, with his backe still vponupon the Lord, he is in progresse by a naturall motion, vntill he commeth to terme death, Destruction.
Now when as the Lord requireth turning, it is to set his backe vponupon sinne, and his face towards God: and therefore the phrase vsed sometimes is, returne, which infouldeth conformitie to the Lawe of GOD in soule and body, in the habite and exercise of grace.
In a word, the Lord in this place calleth for Repentance; in doing which, the manner of the Lord, is sometimes to mention one terme, as in this place, Turne from their euill wayes. Sometimes hee calleth for it by the other terme, Conuersion, Turne, or returne vntounto me. Sometimes the Lord calleth for it, mentioning one particular sinne, infolding all the rest. Sometimes he mentioneth one grace, infolding all the rest: The word vsed in the new Testament signifieth, a change of the minde: and yet thats not the largenesse of its signification it infoldeth the former part turning from sinne: enfoldeth the latter part, the change of the Will, Memory, Conscience, Affections, with the motions, and the outward man, and for this cause it is translated, (a part put for the whole) Amend you liues. Sometimes againe, the Scripture mentioneth both termes, and coupleth them, Ier. 35.15.as Returne now eueryevery man from his euill way, and amend your doings. Isa. 1.16. &c.Cease from euill, learne to doe well. When as the Lord therefore calleth heere for turning from euill wayes, hee doth imply, turning to the right way also, and so all positiue gracious dispositions or qualities, and their exercise, which is …he speciall part of repentance.
This dutie (if you obserue) hee enioyneth all the people called by his name, such as are so onelyonly by profession, and such as are so indeed already truely turned: EueryEvery one must turne from sinnes, euen those that are turned, more and more; eueryevery one must turne vntounto God, euen those that are turned, more and more; and that in regard of the power of sinne, its habit and vse, and power of grace, its habit and vse. And lastly, the terme is layd downe indefinitly, which is all one with an vniuersall turning from all euill wayes, and turning to GOD according to all his Commandements. And thus will I stand on, and handle all the particulars in their order distinctly. And first obserue: Doct. That eueryevery course and trade of sinne, is as a way, so a wicked way.
This is cleare in the very words. Hence generally sinne is called, Psal. 1.the way of Sinners. And as many particular sinnes as there are, so many particular wicked wayes, as The way of liuing. Psa. 119.29.And sometimes they beare the names of particular famous men, tracing particular wicked wayes. The Scripture mentioneth the way of Caine, of Balaam, the way of Iereboam, &c. Hence it is that there is mention made of particular motions in these wayes Going out of Gods way, standing in the way of sinners, they hauehave gon in the way of Caine: going astray, running in the way of Balaam, their feete are said to be swift to shed bloud, &c. From all which it is cleare, that their course of life is as a way, so a wicked way.
1 One reason is the deuill, Reason 1 who is vntounto these a Father, a Prince, a God: in which respect, as hee hath power in and ouer them; so they at his come, and goe, and doe, as drudges ready to trace eueryevery wicked way. When as Paul had layde downe our naturall state, to bee walking, &c. One reason is giuen Satan according to Satan, Ephes. 2.the Prince of the power of the ayre, the spirit that ruleth in the children of disobedience. So Christ to wicked Iewes, You are of your father the Deuill, you doe his workes. From him, was Dauids numbring the people, and that Iudas betrayed Christ; he filled the heart of Ananias and Saphira, to lye, he beguiled our Grandmother Eue. He is a principle of aberration from good, and walking in eueryevery euill way. The sinne of Elemas was, peruerting the right wayes of the Lord, Acts 13.10.the roote, the Deuill. O full of all subtletie and mischiefe thou childe of the Deuill. Himselfe stood not in the truth, he was an Apostate, a renegado, Iam. 8.44. Iude vers. 6.a retrograde, Hee left his habitation: He goeth vp and downe like a roaring Lyon; he compasseth Sea and Land, his children are like him, & of him, and so walke inwicked wayes.
2 A second principle is the World, Reason 2 the world of wicked and vngodly men, their example and practise, their aduise and counsell, &c. Their greatnesse, their multitude, when as in the way to life, there are fewe, it being straight and narrow: Requiring accuratnesse, and laborious care, this way is broad and many walke therein. An argument from many is strong, the Lord sheweth it in making prouision against it, Goe not with them, consent not, thou shalt not follow a multitude to doe euill. The Lord will not hauehave vsus to stand in the way of Sinners, or walke in the counsell of the vngedly, they will be as a streame to carry vsus with them. And the Apostle in the forenamed place, addeth another principle of their walking, according to the course of this world.Ephes. 2.
3 Man neede not seeke a cause out of himselfe, Reason 3 nature is a sufficient one, being altogether corrupt, the vnderstanding is as a blinde guide, it leadeth the will and the affections, it ruleth the mouth and actions. EueryEvery base lust leadeth the whole man vp and downe as a beast. Couetousnesse will make a man runne greedily in the way of Balaam. How preuailing is vncleannesse? it is a truth of Drunkennes, or anger, of enuy, of eueryevery lust. It is Lord and Master in eueryevery wicked man, and he doth obey it in the lusts thereof: Deut. 29.20all their members are instruments of vnrighteousnes vntounto sin. Ecel. 11.9.Hence are wicked men said, to walk in the imaginations of their own hearts. Iude ver. 17To walke in the wayes of their own heart. To walk after their vngodly lusts. Out of this it is (were ther no other principle) that it is true which is said of the wicked, They are estranged from the wombe, as soone as they are borne they goe astray, and speake lyes.
Finally (not to mention the iust iugement of God on some who little thinke thereon.) Reason 4 It appeareth a posteriori, and from effects. As a priori, they are a malo; as Christ, from the wicked one, so they tend ad malum, to condemnation, (as the Apostle Iames in like manner of vaine swearing:) it is a truth of eueryevery enill way, it tendeth to the euill of sinne and punishment: of sinne, one action doth dispose to more; by a fewe repeated acts of drunkennesse, it is that men are habituall drunkards. They reuolt naturally more and more, they waxe worse and worse. Of punishment, death temporall, as Death the way of all flesh. Psal. 23.14.So the path that leadeth vntounto it is sinne. How pleasing soeuer that way doth seeme, it ende is death? It is a malo from euill, and ad malum to condemnation, and therefore as a way, so a wicked way.
This being a truth, put it to vse, Vse 1 let it enforme our iudgements, worke vponupon our affections, and so order all our liues answerably. Learne what to iudge of eueryevery course in sinne; lying, and iugling, deceits in trading; a way, and a wicked way; prophane swearing, a way and a wicked way; drunkennesse a way, and a wicked way; couetousnesse a way, the way of Balaam, and a wicked way: hatred and malice against Gods people for righteousnesse sake: the way of Caine a wicked way. Idolatry, though the way of Ieroboam, a wicked way: oppression, sacriledge, &c. If thou tell me it is full of pleasure, yet it is but a wicked way. If thou say it is a way to thriuing or preferment, I tell thee, yet it is but a wicked way. If thou reply the greatest part of the world, walke in it, and approue of it: yet I must answer the same, it is but a wicked way. Let this informe thy iudgement of eueryevery course, and trade in sinne; it is but a wicked way.
It may set a worke thine affections, be afraid to sinne, it is a wicked way. Hate it, it is an euill way, I hate eueryevery euill way, faith holy Dauid. It may teach thee how to speake of it; what euer names men and custome giuegive sinne, for eueryevery one hath a cloake: yet in truth it is otherwise, as the Lord calleth it, thou must, if thou wilt not lie, call it a wicked way: and so for thy practise auoide it, flie it, it is an euill way. What doe I call vponupon you for brethren, but that which the Lord prescribeth, to turne from your euill wayes, the argument is sufficient, it is an euill way.
VntoUnto a man out of his way (least withall he be out of his wits) it is enough to cause a man to turne to tell him, that tis an euill way: suppose beset with thornes and bryers, it is a deepe way in water, in myre, in mud: there are Dogges, Beares, Lions, in the way: there are thieues, &c. so ought it to be enough to any sinner, to moue him to turne, when as hee is tolde from the Lord, that his course in sinne is but a wicked way, not an euill in all wayes, else but is, I all euils in this way. Thornes and snares are in the way of the froward, Pro. 22.5. destruction and miserie, saith the Prophet: All manner of destruction, and all misery is in this way: the plague it selfe is in this way, and therefore the Lord prescribeth, that we turne from it: Turne therefore sinners of all sorts: be not deceiued, and gulled by the world and deuill; no, neither yet by thy deceiueable lusts. Mistrust thine owne iudgement, The way of eueryevery man is iust in his owne eyes, Pro. 21.2. and so is the way of a foole (which eueryevery wicked man is) Pro. 12.14. Thy mouth is out of taste, thou art but a blinde man, thou iudgest good, euill, and euill good, sweet sower, sower sweet.
If thou wilt not bee deceiued, hearken to the word of truth, the word of God. Consider the principles: and search whether euer there came good out of euill, Can a man gather Grapes of thornes, or Figges of thistles? and thinke vponupon the end, thou hast experience of the euill of sinne, and shalt hauehave of punishment, and if thou wilt not turne as hee, reioyce young man in thy youth, &c. walke in the wayes of thine heart, and the sight of thine eyes: so may I to eueryevery vngodly man: and yet know that euerie way shall bee brought to iudgement, thy wayes shall bee brought vponupon thine owne head: thy iudgement shall bee according to thy wayes.
Last of all, as we must turne from them, so aside from them that walke in them; Goe not with them, follow not a multitude to doe euill. Gods people are set for signes and for wonders: Men count it strange, that wee runne not with them in excesse and ryot; they thinke, and speake euill of vsus, as I, more then euill doers. And yet we must not goe, nor walke. If there were no other argument, to reiect drunkards, &c. this may suffice, it is a way, and an euill way: and so much for the proposition.