The Divine Life, Treatise 2 · Chapter 1

The Divine Life · Treatise 2 · Chapter 1

p. 159CHAP. I.

Gen. 5. 24.

And Henoch walked with God, and he was not; for God took him.

BEeing to speak of our Converse with God in Solitude, I think it will not be unsuitable, nor unserviceable to the Ends of that Discourse, if I here premise a short description of the General Duty of practical godliness, as it is called in Scripture a Walking with God. It is here commended to us in the example of Holy Henoch, whose excellency is recorded in this signal character, that [he p. 160walked with God:] and his special Reward expressed in the words following [and he was not, for God took him.] I shall speak most of his Character, and then somewhat of his Reward.

The Samaritan and vulgar-Latine versions, do strictly translate the Hebrew as we read it: but the interpretation of the Septuagint, the Syriack, the Chaldee and the Arabick, are rather good expositions (all set together) of the meaning of the word, than strict translations. The Septuagint and Syriack read it [Henoch pleased God.] The Chaldee hath [Henoch walked in the fear of God:] And the Arabick [he walked in obedience to God.] And indeed to walk in the fear and obedience of God, and thereby to please him] is the principal thing in our [Walking with God.] The same Character is given of Noah in Gen. 6. 19. and the extraordinary Reward annexed; He and his family were saved in the Deluge. And the holy life which God commanded Abraham is called [a walking before God] Gen. 17. 1. [Walk before me, and be thou perfect.] And in the New Testament the Christian Conversation is ordinarily called by the name of [Walking.] Sometime a Walking in Christ: as Col. 2. 6. Sometime a Walking in the spirit, in which we live, Gal. 5. 25. And a Walking after the spirit, Rom. 8. 1. Sometime a Walking in the Light, as God is in the Light, 1 Joh. 1. 7. Those that abide in Christ must so walk even as he hath walked,] 1 Joh. 2. 6. These phrases set together tell us, what it is to Walk with God. But I think it not unprofitable somewhat more particularly to shew you what this Walking with God doth contain.

As Atheism is the sum of wickedness, so all true Religiousness is called by the name of Godliness or Holiness, which is nothing else but our Devotedness to God, and Living to Him, and our Relation to Him as thus Devoted in Heart and Life. Practical Atheism is a Living as without God in the world,] Ephes. 2. 12. Godliness is contrary to practical Atheism, and is a Living as with and to God in the world and in the Church, and is here called a Walking with God. And it containeth in it these particulars.

p. 1611. To walk with God includeth the Practical acknowledge ment (that is made by the Will as well as the Understanding) of the grand Attributes of God, and his Relations to Man; that he is Infinite in his Being, that is, Immense and Eternal; as also in his Power, Wisdome and Goodness: that he is the Creator, Redeemer and Sanctifier: that he is our Absolute Lord (or Owner) our most Righteous Governour, and most bountiful Benefactor (or Father:) that Of Him, and Through Him, and To Him are all things: that in him we Live, and move, and have our being: that he is the fountain, or first cause from which all (proper) Being, Truth and Goodness in the Creature is but a derived stream. To have the soul unfeignedly resign it self to Him, as his Own; and subject it self to Him as our Governour, walking in the awe of his soveraign Power; sensible of the strong obligation of his Laws, which Reason, Justice and Necessity do all command us to obey. To live as in full dependence on him; To have the first and greatest respect unto him: A more observant respect to Him than to our Rulers: A more obedient respect to Him than to our Masters: A more dependent tender and honourable respect to Him than to Parents, or our nearest friends. Thus he that cometh to God (as God, and so as to be accepted of him) must believe that He is, (his Essential Attributes) and (what he is in his Relations to man; especially that as our Governour and Benefactor) he is the Rewarder of them that diligent seek him, Heb. 11. 6. The impress of a Deity in his Essential and Relative Attributes must be upon the Heart of him that walks with God: Yea, the Being of God must be much more remarkable to him, than the Being of all Creatures; and his presence more regarded, than the presence of the Creature; and all things must be to us in comparison of God, as a Candle is in comparison of the Sun: His Greatness and transcendent Excellencies must so over-power them all, as to make them less observed and regarded, by his taking up our chief observation and regard.

2. Our walking with God includeth our Reconciliation to him, and that we are not in our natural state of Enmity, but made his Children and friends in Christ. Can two walk tother unless they be agreed? Amos 3. 3. Enmity is against Unity; Disaffection causeth Aversion, and flying from p. 162each other: Yea the fears of a guilty Child may make him flye from his Fathers presence, till there be a particular Reconciliation besides the general state of Reconciliation. A provoking faulty Child doth Dwell with God his Father, though under the continual terror of his frowns: But to walk with him (in the full sense) is more than to be related to him, and to dwell with him: In a large sense indeed all Gods Children may be said to walk with him, as it signifieth only a conversation ordered in godliness, sincerity and simplicity. But in this sublimer sense, as it signifieth a lively exercise of Faith and Love, and heavenly-mindedness, and a course of complacential contemplation, and holy converse with God, so it is proper only to some of the …ounder and more vigilant industrious believers. And hereto it is necessary, not only that we be Justified and Reconciled to God from our state of Enmity, but also that we be pardoned justified and reconciled from our particular wounding falls, which are more than the ordinary infirmities of Believers. And also it is necessary that we have grateful friendly thoughts of God: that we have so much sense of his excellency, goodness and kindness to our selves, as may give us a complacency in conversing with him, and may make the thoughts and mention of him to be desirable and pleasing to us. Walking with God doth import, though not the full assurance of his special Love and Grace to us, yet such an apprehension of his Love and Goodness, as may draw the heart to think of him with desire, if not with delight. A lothness to draw near him, to think of him, or to mention him, a weariness of his special service, are contrary to this special walking with God.

3. Our Walking with God, doth include our esteeming and intending Him as the Ultimate End and felicity of our souls. He is not to be sought, or loved, or conversed with, as a means to any greater good (for there is no greater) nor as inferiour, or meerly equal unto any: His Goodness must be the most powerful attractive of our Love: His favour must be valued as our happiness; and the Pleasing of him must be our most industrious imployment. To walk with him, is to live in the warming reviving sunshine of his Goodness, p. 163and to feel a delighting satisfying virtue in his Love and gracious presence. To live as those that are not their own, and that have their lives, and faculties, and provisions, and helps for their Masters service: As a Horse or Dog is of so much worth, as he is of Use to him that owneth him; and that is the best that is the most serviceable to his Master: Yet with this very great difference, that man being a more noble and capacious creature, is admitted not only into a state of Service, but of Sonship, and Friendship, and Communion with God; and is allowed and appointed to share more in the pleasure and fruits of his services, and to put in his own felicity and delight into his End; not only because Self-love is natural and necessary to the Creature, but also because he is under the Promise of a Reward; and (more than either) because he is a Lover, and not only a Servant, and his work is principally a work of Love, and therefore his End is finis amantis, the end of a Lover, which …a Mutual Complacency in the exercises of Love.

He th… seeketh not first the Kingdome and Righteousness of God, and …h not other things to Him, but seeks first the C…r…, and God only for it, doth but deny God in his h…a…, and basely subject him to the works of his own hands, and doth not walk with God, but vilifie and reject him. If you Live not to God, even to obey, and please, and honour him, you do not walk with him; but walk contrary to him (by living to his Enemies, the Flesh, the World, and the Devil) and therefore God will walk contrary to you, Levit. 26. 21, 23, 24, 27, 28. You were both Created and Redeemed, though for your own felicity, yet principally for the Glory and Pleasure of your Creator and Redeemer; and for no felicity of your own, but what consisteth in Pleasing him, Glorifying him, and Enjoying him: Whether therefore we eat or drink, or whatever we do, it should all be done to the Glory of God, 1 Cor. 10. 31. He that regardeth a day, or regardeth it not; he that eateth, or that eateth not, must do it to the Lord: (And though a Good Intention will not sanctifie a forbidden action, yet sins of Ignorance and meer Frailty are forborn and pardoned of God, when it is his Glory and Service that is sincerely intended, though there be a mistake in p. 164the choice of means.) None of us liveth to himself, and no man dyeth to himself: For whether we live, we live unto the Lord, and whether we dye, we dye unto the Lord: Whether we live therefore or dye, we are the Lords: For to this end Christ …th dyed, rose and revived, that he might be Lord both of the dead and living] Rom. 14. 6, 7, 8, 9. Our walking with God, is a serious Labouring, that whether present or absent, we may be accepted of him, 2 Cor. 5. 9▪ To this the Love of our Redeemer must constrain us: For he dyed for all, that they which live, should not henceforth live unto themselves, but unto him th…t dyed for them, and rose again.] Vers. 14, 15. Religion therefore is called the seeking of God, because the soul doth press after him, and labour tu enjoy him, as the Runner seeks to reach the prize; or as a Suiter seeketh the Love and fruition of the person beloved. And all the particular acts of Religion are oft denominated from this intention of the End, and following after it, and are all called a seeking the Lord. Conversion is called a seeking the Lord, Isa. 55. 6. Seek ye the Lord while he may be found:] Hos. 3. 5. The Children of Israel shall return and seek the Lord their God] Hos. 7. 10. They do not return to the Lord their God, nor seek him:] Men that are called to Conversion, are called to seek God, Hos. 10. 12. Break up your fallow ground, for it is time to seek the Lord till he come and rain Righteousness upon you.] The converted Children of Israel and Judah shall go weeping together to seek the Lord their God, Jer. 50. 4. The wicked are described to be men that do not seek the Lord, Isa. 9. 13. & 31. 1. The holy Covenant, 2 Chron. 15. 12, 13. was to seek the Lord: If therefore you would Walk with God, let him be the mark, the prize, the treasure, the happiness, the Heaven it self which you aim at, and sincerely seek, 1 Chron. 22. 19. Now set your heart and your soul to seek the Lord your God:] Psal. 105. 3, 4 [Glory ye in his Holy Name: Let the heart of them rejoyce that seek the Lord: Seek the Lord and his strength, seek his face for evermore.] As the life of a Covetous man is a seeking of Riches, and the life of an ambitious man is a seeking of worldly honour and applause, so the life of a man that liveth to God, is a seeking Him; to please him, honour him, and enjoy him, And so much of this as he attaineth, so much dotb he attain of satisfaction and content. If you p. 165live to God, and seek him as your End and All, the want of any thing will be tolerable to you, which is but consistent with the fruition of his Love. If he be pleased, mans displeasure may be borne: The loss of all things if Christ be won, will not undo us. Mans condemnation of us signifieth but little, if God the absolute Judge do justifie us. He walketh not with God, that Liveth not to him as his only Happiness and End.

4. Moreover our Walking with God includeth our subjection to his Authority, and our taking His Wisdom and Will to be our Guide, and his Laws in Nature and Scripture for our Rule: you must not walk with him as his Equals, but as his Subjects: nor give him the honour of an ordinary superior, but of the universal King: In our doubts he must resolve us; and in our straits we must ask counsel of the Lord: [Lord, what wouldst thou have me to do] is one of the first words of a penitent soul, Act. 9. 6. When sensual worldlings do first ask the flesh, or those that can do it hurt or good, what they would have them be or do. None of Christs true Subjects, do call any man Father or Master on earth, but in subordination to their highest Lord, Matth. 23. The Authority of God doth aw them and govern them more than the fear of the greatest upon earth. Indeed they know no power but Gods, and that which he committeth unto man. And therefore they can obey no man against God, what ever it cost them: but under God they are most readily and faithfully subject to their Governours, not meerly as to men that have power to hurt them if they disobey; but as to the officers of the Lord, whose Authority they discern and reverence in them: But when they have to do with the enemies of Christ, who usurp a power which he never gave them, against his Kingdom and the souls of men, they think it easie to resolve the question, whether it be better to obey God or men? As the commands of a rebellious Constable or other fellow-subject are of no authority against the Kings Commands; so the commands of all the men on earth, are of so small authority with them against the Laws of God, that they fully approve of the ready and resolute answer of those Witnesses, Dan. 3. 16, 17, 18. [We are not careful to answer thee in this matter: If it be so, our God whom we serve is able to deliver us, &c. But if not, be it known unto thee p. 166O King that we will not serve thy gods nor worship the golden image which thou hast set up.] Worldlings are ruled by their fleshly interest, and wisdom, and self-will, and by the will of man so far as it doth comporte with these: By these you may handle them and lead them up and down the world: By these doth Satan hold them in captivity. But believers feel themselves in subjection to a higher Lord and better Law, which they faithfully though imperfectly observe: Therefore our walking with God is called A walking in his Law, Exod. 16. 4. A walking in his statutes, and keeping and doing his commands, Lev. 26. 3. A walking in his paths, Mic. 4. 2. It is our following the Lamb, which way soever he goeth: To be given up to our own hearts lusts, and to walk in our counsels, is contrary to this holy walk with God, Psal. 81. 12. and is the course of those that are departed from him: And they that are far from him shall perish: he destroyeth those that go a whoring from him: But it is good for us to draw near to God, Psal. 73. 27, 28.

5. Our walking with God doth imply that as we are ruled by his Will, so we fear no punishment like his threatned displeasure: and that the threats of death from mortal men, will not prevail with us so much as his threats of Hell, Luk. 12. 4. If God say, I will condemn thee to everlasting punishment if thou wilt not keep my Laws] And if men say, We will condemn thee to imprisonment or death if thou keep them] the believer more feareth God than man: The Law of the King doth condemn Daniel to the Lyons den, if he forbear not to pray for a certain time. But he more feareth God that will deny those that deny him, and forsake those that forsake him: Therefore the forementioned witnesses ventured on the fiery furnace, because God threatned a more dreadful fire. Therefore a true believer dare not live, when an unbeliever dare not die: He dare not save his life from God lest he lose it; but loseth it that he may save it. But unbelievers that walk not with God, but after the flesh, do most fear them that they observe most powerful in the world, and will more be moved with the penalty of some worldly loss or suffering, then with Gods most dreadful threats of Hell: For that which they see not, is to them as nothing, while they want that faith by which it is foreknown, and must be escaped.

p. 1676. Moreover he that walks with God, doth from God expect his full reward. He ceaseth not his holy course, though no man observe him, or none commend him or approve him; though all about him hate him and condemn him; though he be so far from gaining by it with men, that it cost him all that he hath or hoped for in the world: For he knoweth that Godliness is of it self great gain, and that it hath the promise of this life and that to come, and none can make Gods promise void: He knoweth that his Father which seeth in secret will reward him openly, Matth. 6. and that he shall have a treasure in heaven that parteth with all on earth for Christ, Luk. 18. 22. And he hath such respect to this promised recompence of reward, that for it he can suffer with the people of God, and account the very reproach of Christ a greater treasure then Court or Country can afford him in a way of sin, Heb. 11. 26. He accounteth them blessed that are persecuted for righteousness sake, because the Kingdom of Heaven is theirs. He judgeth it a cause of exceeding joy, to be reviled and persecuted, and to have all manner of evil falsly spoken of us for the sake of Christ, because our reward in Heaven is great, Matth. 5. 10, 11, 12. For he verily believeth that as sure as these transitory pleasures will have an end, and everlastingly forsake those miserable souls that were deluded by them, so certainly is there a life of endless joyes, to be possessed in Heaven with God and all the Holy ones; and this he will trust to as that which will fully repair his losses and repay his cost, and not deceive him: Let others trust to what they will, it is this that he is resolved to trust to, and venture all to make it sure (when he is sure that All is Nothing which he ventureth, and that by the adventure he can never be a loser, nor never save by choosing that which it self must perish.) Thus he that truly walks with God expecteth his Reward from God, and with God, and thence is encouraged in all his duty, and thence is emboldned in all his conflicts, and thence is upheld and comforted in his sufferings: When Man is the Rewarder (as well as the chief Ruler) of the Hypocrite, and earthly things are the poise and motives to his earthly mind.

7. Our walking with God importeth that as we expect our Reward from him, so also that we take his Promise for our security p. 168for that Reward. Believing his Word and trusting his fidelity to the quieting and emboldening of the soul, is part of our holy walking with him. A promise of God is greater satisfaction and encouragement to a true believer, than all the visible things on earth: A promise of God can do more and prevail further with an upright soul, than all the sensible objects in the world. He will do more and go further upon such a promise, then he will for all that man can give him. Peruse the life of Christs Apostles and see what a promise of Christ can do; How it made them forsake all earthly pleasures, possessions and hopes, and part with friends, and houses, and Country, and travail up and down the world, in dangers and sufferings and unwearied labours, despised and abused by great and small: and all this to preach the Gospel of the Kingdom which they had never seen, and to attain that Everlasting Happiness, and help others to attain it, for which they had nothing but the promise of their Lord. See what a promise well believed will make a Christian do and suffer. Believers did those noble acts, and the Martyrs under went those torments, which are mentioned Heb. 11. because they judged him faithful that had promised, Heb. 11. 11. They considered not difficulties and defect of means and improbabilities as to second causes, nor staggered at the promise of God through unbelief; but being strong in faith gave glory to God, being fully perswaded that what he had promised he was also able to perform.] As it is said of Abraham, Rom. 4. 19, 20, 21.

8. To walk with God, is to live as in his presence, and that with desire and delight. When we believe and apprehend that whereever we are, we are before the Lord, who seeth our hearts and all our waies; who knoweth every thought we think, and every word we speak, and every secret thing which we do: As verily to believe that God is here present and observeth all, as we do that we our selves are here: To compose our minds, our thoughts, our affections to that Holy reverence and seriousness as beseemeth man before his Maker: To order our words with that care and gravity as beseems those that speak in the hearing of the Lord. That no mans presence do seem more considerable to us then his presence: As we are not moved at the presence of a fly, or worm, or dog, when persons of honour p. 169and reverence are present, so should we not comparatively be moved at the presence of man, how great, or rich, or terrible soever, when we know that God himself is present, to whom the greatest of the sons of men, is more inconsiderable then a fly or worm is unto them. As the presence of the King makes ordinary standers by to be unobserved, and the discourses of the learned make us disregard the bablings of children, so the presence of God should make the greatest to be scarce observed or regarded in comparison of him: God who is still with us should so much take up our regard, that all others in his presence should be but as a candle in the presence of the sun. Therefore it is that a believer composeth himself to that behaviour which he knoweth God doth most expect, and beseemeth those that stand before him: when others accommodate themselves to the persons that are present, observing them, pleasing them, and shewing them respect, while they take no notice of God at all, as if they believed not that he is there. Hence it is that the men of God were wont to speak (though reverently yet) familiarly of God, as children of their Father with whom they dwell, as being indeed fellow-citizens with the Saints, who are his houshold: Abraham calleth him Gen. 24. 40. [The Lord before whom I walk.] And Jacob, Gen. 48. 15. God before whom my Fathers Abraham and Isaac walked.] And David resolveth, Psal. 116. 9. [I will walk before the Lord in the land of the living.] Yea God himself is pleased to use the terms of gracious condescending familiarity with them. Christ dwelleth in them by faith, Eph. 3. 17. His spirit dwelleth in them as his house and temple, Rom. 8. 9. Yea the Father himself is said to dwell in them, and they in him, 1 Joh. 3. 24. He that keepeth his Commandements dwelleth in Him, and He in him] and 3. 12. [If we love one another, God dwelleth in us] 13. [Hereby we know that we dwell in him, and He in us, because he hath given us of His spirit] 15. Whoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God] 16. [God is Love, and he that dwelleth in Love, dwelleth in God, and God in him.] Yea God is said to walk in them, as they are said to walk with Him: 2 Cor. 6. 16. [For ye are the Temple of the living God; as God hath said I will dwell in them, and walk in them, and I will be their God and they shall be my people.]

p. 170Our walking with God then is not only a sense of that common presence which he must needs afford to all; but it is also a believing apprehension of his Gracious presence, as our God and reconciled Father, with whom we dwell, being brought near unto Him by Christ; and who dwelleth in us by his spirit.

9. To walk with God (as here we are in flesh) includeth not only our believing his presence, but also that we see him (as the chief cause in the effects) in his creatures and his daily providence, that we look not on creatures as independent or separated from God; but see them as the Glass, and God as the represented face; and see them as the letters and words, and God as the sense of all the creatures that are the first Book which he appointed man to read. We must behold his glory declared by the Heavens, Psal. 19. 1. and see Him shining in the Sun; and see his Power in the Fabrick of the world, and his wisdom in the admirable order of the whole: we must tast the sweetness of his Love in the sweetness of our food, and in the comforts of our friends, and all our accommodations we must see, and Love his Image in his Holy ones; and we must hear his Voice in the Ministry of his Messengers. Thus every creature must become a Preacher to us, and we must see the Name of God upon it: and thus all things will be sanctified to us, while Holiness to the Lord is written upon all. Though we must not therefore make Idols of the creatures, because God appeareth to us in them, yet must we hear the message which they bring us, and reverence in them the Name of the Creatour which they …ear. By this way of conversing with them, they will not ensnare us, or deceive, or poyson us, as they do the carnal unbelieving world: but as the Fish brought money to Peter to pay his tribute, so every creature would bring us a greater, even a spiritual gain. When we behold it, we should say with pleasant admiration [This is the work of God, and it is wonderful in our eyes.] This is the true Divine Philosophy, which seeketh, and findeth, and contemplateth, and admireth the Great Creatour in his works: When that which sticketh in the creature it self (whatever discovery it seem to make) is but a childish unprofitable trifling: like learning to shape all the letters aright, without learning to know their signification p. 171and sense. It is God appearing in the creatures, that is the life, and beauty, and use, and excellency of all the creatures; wthout him they are but carkasses, deformed, useless, vain, insignificant and very nothings.

10. Our walking with God, doth contain our willing and sincere attendance on him in the use of those holy duties in which he hath appointed us to expect his grace. He is everywhere in his essential presence, but he is not everywhere alike to be found in the communications of his grace. The assemblies of his Saints that worship him in holy communion, are places where he is likelyer to be found, then in an Ale-house or a Play-house. You are likelier to have holy converse with him among the holy, that will speak of holy things to your edification, then among the senseless ignorant sensualists, and the scornful enemies of Holiness, that are the servants of the Devil, whom he useth in his daily work for the deceiving and perdition of the world. Therefore the conversation of the wicked doth grieve, and vex a righteous soul (as its said the Sodomites did by Lot, 2 Pet. 2. 7, 8.) because all their conversation is ungodly, far from God, not savouring of any true knowledge of him, or love to him, but is against him by enmity and provocation. If God himself do dwell and walk in all his holy ones, then they that dwell and walk with them, have the best opportunity to dwell and walk with God. To converse with those in whom God dwelleth, is to converse with him in his Image, and to attend him at his dwelling: And willfully to run among the wicked, is to run far away from God. In his Temple doth every man speak of his Glory, Psal. 29. 9. when among his brutish enemies every man speaketh to the dishonour of him in his word and wayes. He is otherwise present with those that are congregated in his Name and for his worship, then he is with those that are assembled for wickedness or vanity, or live as brutes without God in the world. And we must draw as near him as we can, if we would be such as walk with God.

We must not be strange to him in our Thoughts, but make him the object of our most serious meditations: Its said of the wicked that they are far from God; and that God is not in all their thoughts, Ps. 73. 27. Ps. 10. 4. The thoughts are the p. 172minds employment. It dwells on that which it frequently thinks of. It is a walk of the Mind, and not of the Body which we are treating of. To mind the world, and fleshly things, is contrary to this walk with God: we are far from him, when our thoughts are (ordinarily) far from him. I know that it is lawful and meet to think of the business of our callings, so far as is necessary to the prudent successful management of them: and that it is not requisite that our thoughts be alwaies actually upon God: but he that doth manage his calling in Holiness, doth all in obedience to Gods commands, and sees that his work be the work of God, and he intendeth all to the glory of God, or the pleasing of his blessed will: and he oft reneweth these actual intentions; and oft interposeth thoughts of the presence, or power, or love, or interest of him whom he is serving: He often lifteth up his soul in some holy desire or ejaculatory request to God: He oft taketh occasion from what he seeth, or heareth, or is doing, for some more spiritual meditation or discourse: so that still it is God that his mind is principally employed on or for, even in his ordinary work, (while he liveth as a Christian.)

And it is not enough to think of God; but we must think of him as God, with such respect, and reverence, and love, and trust, and submission (in our measure) as is due from the Creature to his Creator. For as some kind of speaking of him is but a taking his Name in vain: so some kind of thinking of him is but a dishonouring of him, by contemptuous or false unworthy thoughts. Most of our walking with God consisteth in such affectionate apprehensions of him as are suitable to his blessed Attributes and Relations. All the day long our thoughts should be working either on God, or for God: either upon some work of obedience which he hath imposed on us, and in which we desire to please and honour him, or else directly upon himself. Our hearts must be taken up in contemplating and admiring him, in magnifying his Name, his Word and Works; and in pleasant contentful thoughts of his benignity, and of his Glory, and the Glory which he conferreth on his Saints. He that is unskilful or unable to manage his own thoughts with some activity, seriousness and order, will be a p. 173stranger to much of the holy converse which believers have with God. They that have given up the Government of their thoughts, and turned them loose to go which way phantasie pleaseth, and present sensitive objects do invite them, and to run up and down the world as masterless unruly vagrants, can hardly expect to keep them in any constant attendance upon God, or readiness for any sacred work. And the sudden thoughts which they have of God, will be rude and stupid, savouring more of prophane contempt, than of holiness, when they should be reverent, serious, affectionate and practical, and such as conduce to a holy composure of their hearts and lives.

And as we must walk with God, 1. In our communion with his servants, 2. And in our affectionate Meditations; so also 3 In all the ordinances which he hath appointed for our Edification and his Worship.

1. The Reading of the Word of God, and the explication and application of it in good Books, is a means to possess the mind with sound, and orderly, and working apprehensions of God, and of his holy Truths: So that in such Reading our understandings are oft illustrated with a heavenly Light, and our hearts are touched with a special delightful rellish of that truth, and they are secretly attracted and engaged unto God, and all the powers of our souls are excited and animated to a holy obedient life.

2. The same Word preached with a lively voice, with clearness and affection, hath a greater advantage for the same illumination and excitation of the soul. When a Minister of Christ that is truly a Divine, being filled with the Knowledge and Love of God, shall copiously and affectionately open to his hearers the excellencies which he hath seen, and the happiness which he hath foreseen and tasted of himself, it frequently (through the co-operation of the Spirit of Christ) doth wrap up the hearers hearts to God, and bring them into a more lively knowledge of him, actuating their graces, and enflaming their hearts with a heavenly Love, and such desires as God hath promised to satisfie. Christ doth not only send his Ministers furnished with Authority from him, but also furnished with his Spirit, to speak of spiritual things in a spiritual manner; p. 174so that in both respects he might say [He that heareth you heareth mee:] and also by the same Spirit doth open and excite the hearts of the hearers: so that it is God himself that a serious Christian is principally employed with, in the hearing of his heavenly transforming Word: And therefore he is affected with reverence and holy fear, with some taste of heavenly delight, with obediential subjection and resignation of himself to God. The Word of God is powerful, not only in pulling down all high exalting thoughts, that rise up against God, but also in lifting up depressed souls, that are unable to rise unto heavenly knowledge, or communion with God. If some Christians could but alwaies finde as much of God upon their hearts at other times, as they finde sometimes under a spiritual powerful Ministry, they would not so complain that they seem forsaken, and strangers to all communion with God, as many of them do. While God (by his Messengers and Spirit) is speaking, and man is hearing him; while God is treating with man about his reconciliation and everlasting happiness, and man is seriously attending to the treaty and motions of his Lord, surely this is a very considerable part of our walking and converse with God.

3. Also in the Sacrament of the Body and Blood of Christ, we are called to a familiar converse with God: He there appeareth to us by a wonderful condescension in the representing, communicating signs of the flesh and blood of his Son, in which he hath most conspicuously revealed his Love and Goodness to Believers: There Christ himself with his Covenant-gifts are all delivered to us by these Investing signs of his own institution; even as Knighthood is given by a sword, and as a House is delivered by a Key, or Land by a Twig and Turf. Nowhere is God so near to man as in Jesus Christ: and nowhere is Christ so familiarly represented to us, as in this holy Sacrament. Here we are called to sit with him at his Table, as his invited welcome guests; to commemorate his sacrifice, to feed upon his very flesh and blood; that is, with our mouths upon his Representative flesh and blood, and with our applying Faith upon his real flesh and blood, by such a feeding as belongs to Faith. The Marriage-Covenant betwixt God …ncarnate, and his espoused ones, is there publickly sealed, celebrated p. 175and solemnized. There we are entertained by God as friends, and not as servants only, and that at the most precious costly feast. If ever a believer may on earth expect his kindest entertainment, and near access, and a humble intimacy with his Lord, it is in the participation of this sacrifice-feast, which is called [The Communion] because it is appointed as well for our special Communion with Christ as with one another. It is here that we have the fullest intimation, expression and communication of the wondrous Love of God; and therefore it is here that we have the loudest call, and best assistance to make a large return of Love: And where there is the most of this Love between God and man, there is most Communion, and most of Heaven, that can be had on Earth.

But it much concerneth the members of Christ, that they deprive not themselves of this Communion with God in this Holy Sacrament through their miscarriage; which is too frequently done by one of these extreams. Either by rushing upon holy things with a presumptuous careless common frame of heart, as if they knew not that they go to feast with Christ, and discerned not his body: or else by an excess of fear, drawing back, and questioning the good will of God, and thinking diminutively of his love and mercy: By this means Satan depriveth many of the comfortable part of their communion with God, both in this Sacrament, and in other waies of grace; and maketh them avoid him as an enemy, and be loth to come into his special presence; and even to be afraid to think of him, to pray to him, or to have any holy converse with him: When the just belief and observation of his Love would stablish them, and revive their souls with joy, and give them experience of the sweet delights which are opened to them in the Gospel, and which believers finde in the Love of God, and the foretast of the everlasting pleasures.

4. In holy, faithful, servent Prayer a Christian hath very much of his converse with God. For Prayer is our approach to God, and calling to mind his presence and his attributes, and exercising all his graces in a holy motion towards him, and an exciting all the powers of our souls to seek him, attend him, & reverently to worship him: It is our treating with him about the most important businesses in all the world: a be…ging of p. 176the greatest mercies, and a deprecating his most grievous judgments; and all this with the nearest familiarity that man in flesh can have with God. In prayer the Spirit of God is working up our hearts unto him, with desires exprest in sighs and groans: It is a work of God as well as of man: He bloweth the fire, though it be our hearts that burn and boil. In Prayer we lay hold on Jesus Christ, and plead his merits and intercession with the Father: He taketh us as it wereby the hand, and leadeth us unto God, and hideth our sins, and procureth our acceptance, and presenteth us amiable to his Father, having justified and sanctified us, and cleansed us from those pollutions, which rendered us loathsome and abominable. To speak to God in serious prayer, is a work so high, and of so great moment, that it calleth off our minds from all things else, and giveth no creature room or leave to look into the soul, or once to be observed: The mind is so taken up with God, and employed with him, that creatures are forgotten, and we take no notice of them (unless when through the diversions of the flesh, our prayers are interrupted and corrupted, and so far degenerate, and are no prayer; so far I say as we thus turn away from God.) So that the soul that is most and best at Prayer, is most and best at walking with God, and hath most communion with him in the Spirit: And to withdraw from Prayer, is to withdraw from God: And to be unwilling to pray, is to be unwilling to draw near to God. Meditation or Contemplation is a duty in which God is much enjoyed: But Prayer hath Meditation in it, and much more. All that is upon the mind in Meditation, is upon the mind in Prayer, and that with great advantage, as being presented before God, and pleaded with him, and so animated by the apprehensions of his observing presence, and actuated by the desires and pleadings of the soul. When we are commanded to Pray, it includeth a command to Repent and Believe, and Fear the Lord, and Desire his Grace: For Faith and Repentance, and Fear and Desire, are altogether in action in a serious prayer; And, as it were, naturally each one takes his place, and there is a holy order in the acting of these graces in a Christians prayers, and a harmony▪ which he doth seldome himself observe. He that in Meditation knoweth not p. 177how to be regular and methodical, when he is studiously contriving and endeavouring it, yet in Prayer before he is aware, hath Repentance, and Faith, and Fear, and Desire, and every grace fall in its proper place and order, and contribute its part to the performance of the work. The new nature of a Christian is more immediately and vigorously operative in Prayer, than in many other duties: And therefore every Infant in the family of God can pray (with groaning desires, and ordered graces, if not with well-ordered words:) When Paul began to live to Christ, he began (aright) to pray: Behold he prayeth, saith God to Ananias, Act. 9. 11. And because they are Sons, God sends the Spirit of his Son into the hearts of his Elect, even the Spirit of Adoption, by which they cry Abba Father, Gal. 4. 6. as children naturally cry to their Parents for relief. And Nature is more regular in its works than Art or humane contrivance is. Necessity teacheth many a beggar to pray better for relief to men, than many learned men (that feel not their necessities)▪ can pray to God. The Spirit of God is a better Methodist than we are: And though I know that we are bound to use our utmost care and skill for the orderly actuating of each holy affection in our Prayers, and not pretend the sufficiency of the Spirit for the patronage of our negligence or sloth (for the Spirit makes use of our understandings for the actuating of our wills and affections;) yet withall it cannot be denied, but that it was upon a special reason that the Spirit that is promised to Believers is called a Spirit of Grace and Supplication, Zech. 12. 10. And that it is given us to help our infirmities, even the infirmities of our understanding, when we know not what to pray for as we ought, Rom. 8. 26. And that the Spirit it self is said to make intercession for us, with groanings which cannot be uttered. It is not the Spirit without that is here meant: such intercession is nowhere ascribed to that. How then is the Prayer of the Spirit within us distinguished from our Prayer? Not as different effects of different causes: as different prayers by these different parties: But as the same prayer proceeding from different causes, having a special force (for quality and degree) as from one cause (the Spirit) which it hath not from the other cause (from our selves) except as received from the Spirit. The Spirit is as a p. 178New Nature, or fixed inclination in the Saints: For their very self-love and will to good is sanctified in them, which works so readily (though voluntarily) as that it is in a sort by the way of Nature, though not excluding Reason and Will; and not as the motion of the brutish appetite. And that God is their felicity, and the only help and comfort of their souls, and so the principal Good to be desired by them, is become to them a truth so certain, and beyond all doubt, that their understandings are convinced that Velle Bonum, & Velle Deum, to Love Good, and to Love God, are words that have almost the same signification; and therefore here is no room for deliberation and choice, where there is omnimoda ratio boni, nothing but unquestionable good. A Christian (so far as he is such) cannot chuse but desire the favour and fruition of God in immortality, even as he cannot chuse (because he is a man) but desire his own felicity in general: And as he cannot (as a man) but be unwilling of destruction, and cannot but fear apparent misery, and that which bringeth it; so as a Christian he cannot chuse but be unwilling of damnation, and of the wrath of God, and of sin as sin, and fear the apparent dangers of his soul, so that his New Nature will presently cast his Fear, and Repentance, and Desires into their proper course and order, and set them on work on their several objects (about the main unquestionable things, however they may erre, or need more deliberation about things doubtful:) The New Creature is not as a lifeless Engine (as a Clock, or Watch, or Ship) where every part must be set in order by the art and hand of man, and so kept and used: But it is liker to the frame of our own nature, even like man who is a living Engine, when every part is set in its place and order by the Creatour, and hath in it self a living and harmonical principle, which disposeth it to action, and to regular action, and is so to be kept in order and daily exercise by our selves, as yet to be principally ordered and actuated, by the Spirit which is the principal cause.

By all which you may understand how the Holy Ghost is in us a spirit of Supplication, and helpeth of our infirmities, and teacheth us to pray, and intercedeth in us; and also that Prayer is to the New Man, so natural a motion of the soul towards p. 176God, that much of our walking with God is exercised in this holy duty: And that it is to the New Life, as breathing to our Natural Life; and therefore no wonder that we are commanded to pray continually, 1 These 5. 17. as we must breath continually, or as nature which needeth a daily supply of food for nourishment, hath a daily appetite to the food which it needeth, so hath the Spiritual Nature to its necessary food, and nothing but sickness doth take it off.

And thus I have shewed you how our walking with God containeth a holy use of his appointed means.

II. To walk with God includeth our Dependence on him for our Receivings, and taking our Mercies as from his hand. To live as upon his Love and Bounty; as Children with their Father, that can look for nothing but from him. As the eye of a Servant, yea of a craving Dog, is upon his Masters face and hand, so must our eye be on the Lord, for the gracious supply of all our wants. If men give us any thing, we take them but as the Messengers of God, by whom he sendeth it us: We will not be unthankful unto men; but we thank them but for bringing us our Fathers gifts. Indeed man is so much more than a meer Messenger, as that his own Charity also is exercised in the gift. A meer Messenger is to do no more but obedientlly to deliver what is sent us, and he need not exercise any Charity of his own; and we owe him thanks only for his fidelity and labour, but only to his Master for the gift: But God will so far honour man, as that he shall be called also to use his Charity, and distribute his Masters gifts with some self-denial; and we owe him thanks, as under God; he partaketh in the Charity of the Gift; and as one childe oweth thanks to another, who both in obedience to the Father, and Love to his Brother, doth give some part of that which his Father had given him before. But still it is from our Fathers Bounty, as the principal cause that all proceeds. Thus Jacob speaketh of God, Gen. 48. 15. [God, before whom my Fathers Abraham and Isaac did walk, the God which fed mee all my life long unto this day, the Angel which redeemed mee from all evil, bless the Lads, &c.] When he had mentioned his Father Abraham and Isaac's walking with God, he describeth his own by his dependence upon God, and receiving from him, acknowledging p. 180him the God that had fed him, and delivered him all his life. Carnal men that live by sense, do depend upon inferiour sensible causes; and though they are taught to pray to God, and thank him with their tongues, it is indeed their own contrivances and industry, or their visible benefactors, which their hearts depend upon and thank. It were a shame to them to be so plain as Pharaoh, and to say, Who is the Lord? or to speak as openly as Nebuchadnezzar, and say, Is not this great Babylon that I have built, by the might of my power▪ &c. D…n. 4 30. Yet the same Atheism and Self-idolizing is in their hearts, though it be more modestly and cunningly exprest. Hence it is that they that walk with God, have all their Receivings sanctified to them, and have in all a Divine and spiritual sweetness, which those that take them but as from Creatures, do never feel or understand.

12. Lastly it is contained in our Walking with God, that the greatest business of our lives be with Him, and for him. It is not a walk for complement or recreation only that is here meant; but it is a life of nearness, converse and employment, as a servant or child that dwelleth with his Master or Father in the house. God should be alwayes so regarded, that Man should stand by as Nothing, and be scarce observed in comparison of Him. We should begin the day with God, and entertain Him in the first and sweetest of our thoughts: we should walk abroad and do our work as in his sight: we must resolve to do no work but His, no not in our trades and ordinary callings: we must be able to say, It is the work which my Master set me to do, and I do it to obey and please his Will. At night we must take an account of our selves, and spread open that account before him, desiring his acceptance of what was well, and his pardon for what we did amiss, that we may thus be ready for our last account. In a word, though Men be our fellow-labourers and companions, yet the principal business of our Care and Diligence, must be our Masters service in the world. And therefore we must look about us, and discern the opportunities of serving him, and of the best improvement of his talents; and must make it our daily▪ study and business, to do him the greatest service we are able, whatever it may cost us through the malice of the enemies, being p. 181sure our labour shall not be in vain, and that we cannot serve him at too dear a rate. It is not as idle companions, but as servants, as souldiers, as those that put forth all their strength, to do his work and reach the Crown, that we are called to walk with God. And all this is done, though not in the same degree by all, yet according to the measure of their Holiness by every one that lives by faith.

Having told you what it is to Walk with God, as to the Matter of it, I shall more briefly tell you as to the Manner: The nature of God, of man, and of the work, will tell it you.

1. That our walk with God must be with the greatest reverence: were we never so much assured of his special love to us, and never so full of faith and joy, our reverence must be never the less for this. Though Love cast out that guilty fear which discourageth the sinner from hoping and seeking for the mercy which would save him, and which disposeth him to hate and fly from God, yet doth it not cast out that Reverence of God, which we owe him as his creatures so infinitely below him as we are. It cannot be that God should be known and remembred as God, without some admiring and awful apprehensions of him. Infiniteness, Omnipotency and inaccessible Majesty and Glory, must needs affect the soul that knoweth them, with reverence and selfe-abasement. Though we receive a Kingdome that cannot be moved, yet if we will serve God acceptably, we must serve him with reverence and godly fear, as knowing that as he is our God, so he is also a consuming fire, Heb. 12. 28, 29. We must so worship him as those that remember that we are worms and guilty sinners, and that he is most High and Holy, and will be sanctified in them that come nigh him, and before all the people he will be glorified, Lev. 10. 3. Unreverence sheweth a kind of Atheistical contempt of God, or else a sleepiness and inconsiderateness of the soul. The sense of the Goodness and Love of God, must consist with the sense of his Holiness and Omnipotency. It is presumption, pride or blockish stupidity, which excludeth Reverence; which Faith doth cause, and not oppose.

2. Our walking with God must be a work of humble boldness and familiarity. The Reverence of his Holiness and Greatness, must not overcome or exclude the sense of his Goodness and p. 182compassion, nor the full assurance of faith and hope. Though by sin we are enemies and strange to God, and stand a far off, yet in Christ we are reconciled to him and brought near, Eph. 2. 13. For he is our Peace, who hath taken down the partition, and abolished the enmity, and reconciled Jew and Gentile unto God. Ver. 14, 15, 16. And through him we have all an access to the Father by one spirit: we are now no more strangers and forraigners, but fellow-Citizens of the Saints and of the houshold of God: ver. 18, 19. In him we have boldness and access with confidence by the belief of him, Eph. 3. 12. Though of our selves we are unworthy to be called his children, and may well stand a far off with the Publican, and not dare to lift up our faces towards heaven, but smite our breasts and say, O Lord be merciful to me a sinner.] Yet have we boldness to enter into the Holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh: And having an high Priest over the house of God, we may draw near with a true heart in full assurance of faith.] Heb. 10. 19, 20, 21, 22. Therefore whensoever we are afraid at the sight of sin and Justice, let us remember that we have a great high Priest that is passed into the heavens, even Jesus the Son of God: and therefore let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need,] Heb. 4. 14, 15, 16. He that alloweth us to walk with him, doth allow us such humble familiarity as beseemeth those that walk together with him.

3. Our walking with God must be a work of some holy pleasure and delight. We may unwillingly be drag'd into the presence of an enemy, and serve as drudges upon meer necessity or fear. But walking together is the loving and delightful converse of friends. When we take sweet counsel of the Lord, and set him alwaies as at our right hand, and are glad to hear from him, and glad to speak to him, and glad to withdraw our thoughts from all the things and persons in the world, that we may solace our selves in the contemplations of his excellency, and the admirations of his Love and Glory, this is indeed to walk with God. You converse with him as with a stranger, an enemy, or your destroyer, and not as with God, while you had rather be far from him, and only tremble in his presence, p. 183and are glad when you have done and are got away, but have no delight or pleasure in him. If we can take delight in our walking with a friend, a friend that is truly loving and constant, a friend that is learned, wise and holy! if their wise and heavenly discourse be better to us, then our recreations, meat, or drink, or clothes! what delight then should we find in our secret converse with the most high, most wise and gracious God! How glad should we be to find him willing and ready to entertain us? How glad should we be that we may employ our thoughts on so high and excellent an object? what cause have we to say, [My meditation of him shall be sweet, and I will be glad in the Lord, Ps. 104. 34. In the multitude of my thoughts within me (my sorrowful, troublesome, weary thoughts) thy comforts do delight my soul, Ps. 94. 19. Let others take pleasure in childish vanity, or sensuality, but say thou as David, Ps. 119. 14, 15, 16. [I have rejoyced in the wayes of thy Commandements, as much as in all riches: I will meditate in thy precepts and have respect unto thy waies: I will delight my self in thy statutes, and will not forget thy Word.] Ver. 47. I will delight my self in thy commandements which I have loved] Let scorners delight in scorning, and fools hate knowledge, (Prov. 1. 22.) but make me to go in the path of thy commandements, for therein do I delight: Psal. 119. 35. If thou wouldst experimentally know the safety and glory of a holy life, delight thy self in the Lord, and he shall give thee the desire of thy heart, Ps. 37. 4. Especially when we draw near him in his solemn worship, and when we separate our selves on his holy dayes from all our common worldly thoughts, to be conversant as in heaven with the blessed God, then may we with the holy Apostle be in the spirit on the Lords day, Rev. 1. 10. and if we turn away our foot from the Sabbath, from doing our pleasure on that holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shall honour him, not doing our own wayes, nor finding our own pleasure, nor speaking our own words, then shall we delight our selves in the Lord,] Isa. 58. 13, 14. and understand how great a priviledge it is, to have the liberty of those holy dayes and duties for our sweet and heavenly converse with God.

4. Our walking with God must be a matter of industry and p. 184diligence: It is not an occasional idle converse, but a life of observance, obedience and imployment, that this phrase importeth. The sluggish idle wishes of the hypocrite, whose hands refuse to labour, are not this walking with God: nor the sacrifice of fools, who are hasty to utter the overflowings of their fantasie before the Lord, while they keep not their foot, nor hearken to the Law, nor consider that they do evil] Eccles. 5. 1, 2, 3. He that cometh to God (and will walk with him) must believe that he is, and that he is the rewarder of them that diligently seek him: God is with you while you are with him; but if you forsake him, he will forsake you, 2 Chron. 15. 2. Up and be doing, and the Lord will be with you, 1 Chron. 22. 16. If you would meet with God in the way of Mercy [take diligent heed to do the Commandment and Law, to love the Lord your God, and to walk in all his Wayes, and to cleave unto him, and to serve him with all your heart, and with all your soul, Josh. 22. 5.

5. Our walking with God is a matter of some Constancy: It signifieth our course and trade of life, and not some accidental action on the by: A man may walk with a stranger for a Visit, or in Complement, or upon some unusual occasion: But this walk with God, is the act of those that dwell with him in his Family, and do his work. It is not only to step and speak with him, or cry to him for mercy in some great extremity, or to go to Church for company or custome, or think or talk of him sometime heartlesly on the by, as a man will talk of news, or matters that are done in a forein Land, or of persons that we think we have little to do with: But it is to be alwaies with him, Luk. 15. 31. To seek first his Kingdom and Righteousness, Matth. 6. 33. Not to labour (comparatively) for the food that perisheth, but for that which endureth to everlasting life, Joh. 6. 27. To delight in the Law of the Lord, and meditate in it day and night, Psal. 1. 2. That his words be in our hearts, and that we teach them diligently to our Children, and talk of them sitting in the house, and walking by the way, lying down, and rising up, &c. Deut. 6. 6, 7, 8. That we pray continually, 1 Thes. 5. 17. And in all things give thanks. But will the hypocrite delight himself in the Almighty, or will he alwaies call upon God? Job 27. 10. His goodness is as the morning p. 185Cloud, and as the early Dew it goeth away, Hos. 6. 4. So much of the description of this walking with God.