EZEK. […]6. 27.
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 onely 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 affections 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.
Doct. Its a walking, yea the Scripture cals it, […], Ephes. 2. 10. To walk round and round in the whole circle of good works. All Christians are of the Peripatetick Sect in this sense, Gal. ult. The word to walk is […], (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 […], our main work, our Joseph, our Benjamin; whatsoever is neglected that is not: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 onely 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 onely 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 great3 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 nearer4 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 onely walking, but even running […], 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 direct6 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 onely 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 companion7 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, Comes 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. 13.8 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,9 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 shed with the preparation of the Gospel, Ephes. 6. 15. That was part of their Armour in former times, to have a defence10 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, […], Not as fools, but as wise, Ephes. 5. 15. And were this the main intent of the Text, it11 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. 1. 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 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 2. 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 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.