WALKING WITH GOD.

GENESIS V. 24.

AND ENOCH WALKED WITH GOD, AND HE WAS NOT; FOR GOD TOOK HIM.

CHAPTER I.

What it is to walk with God.

BEING 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 Enoch, whose excellency is recorded in this signal character, that "he walked 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 Latin versions strictly translate the Hebrew as we read it; but the inter

And indeed, to walk

pretation of the Septuagint, the Syriac, the Chaldee, and the Arabic, are rather good expositions (all set together) of the meaning of the word, than strict translations. The Septuagint and Syriac read it, 'Enoch pleased God.' The Chaldee hath, Enoch walked in the fear of God.' And the Arabic, he walked in obedience to God.' 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. vi. 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.' "Walk before me, and be thou perfect." and in the New Testament the Christian conversation is ordinarily called by the name of Walking. Sometimes a walking in Christ.' Sometimes a walking in the Spirit, in which we live.' And a walking after the Spirit.' Sometimes a 'walking in the light, as God is in the light.' Those that abide in Christ, must so walk even as he hath walked.' These phrases set together, tell us what it is to walk with God. But I think it not unprofitable somewhat more particularly to show you what this walking with God doth

contain.

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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 without God in the world." Godliness is contrary to practical atheism, and is a living with

and to God in the world and in the church, and is here called a walking with God.

in it these particulars.

And it containeth

1. To walk with God includeth the practical acknowledgment (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, wisdom, and goodness: that he is the Creator, Redeemer and Sanctifier: that he is our absolute Lord, our most righteous Governor, 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 itself to him, as his own; and subject itself to him as our Governor, walking in the awe of his sovereign 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 to 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 Governor and benefactor) "he is the rewarder of them that diligently seek him.” 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 mustbe 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 overpower 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 together unless they be agreed?" Enmity is against unity; disaffection causeth aversion, and flying from each other: yea, the fears of a guilty child inay make him fly from his father's 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 God's children may be said to walk with him, as it signifieth only a conversation ordered in godliness, sincerity, and simplicity. But in this more sublime 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 sounder 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 ourselves, 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 loathness 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, includes 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 inferior, or merely equal to 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 employment. Το walk with him, is to live in the warming, reviving sunshine of his goodness, and 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 master's service: as a horse or dog is of so much worth, as he is of use to him that owneth