An essay toward the amendment of the last English-translation of the Bible, or, A proof, by many instances, that the last translation of the Bible into English may be improved the first part on the Pentateuch, or five books of Moses / by Robert Gell ...

SERMON VIII.* 1.1 Gods meeting with men in their own way.

Leviticus 26. ver. 27, 28.

And if ye will not for all this hearken unto me, but walk contrary un∣to me, Then will I walk contrary unto you also in fury.

THere are two sinewes of the Common-wealth in Heaven, whereby the great Lawgiver obligeth his people to obe∣dience (from whence also inferiour Lawgivers have ta∣ken example,) Rewards and Punishments. They are both very powerful arguments and motives; but of the twain, the will of the Lord is, that the former should rather prevail with us. Be∣hold, saith he, I have set before thee this day life and good, death and evil. He sets life and good before death and evil, Deut. 30.15. Yea, ver. 19. he gives us that counsel expresly, I call Heaven and Earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore chuse life, that both thou and seed may live. And accordingly as he instructs Israel to deal with the Canaaaites in their wars, First, to pro∣claim and invite them unto peace; which, if they embraced, well; if not, what remain'd but killing and slaying? Deut. 20.10.—13. Even so the Lord himself deals with Israel; first he displayes the white Banner of his love, Goodness and Mercy, Cant. 2.4. which if it be accepted, he graciously promiseth life and immortality; but if that be rejected, he holds forth the black Flag of defrance, death and destruction, Rom. 2.4.—10.

For well he knowes the frame of our heart, who made it, that naturally we had rather be drawn with the cords of •• man, even with the bonds of love, Hos. 11.4. and therefore he rather would that his goodness should gently lead us to repentance, then that we should need forcing like a beast. I will instruct thee, saith he, and teach thee in the way which thou shalt go, I will give counsel with mine eye upon thee; be ye not as the Horse or the Mule without understanding, whose mouth must be held with bit and bridle, Psal. 32.8, 9.

In the Chapter before us the Lord observes the same method: For having propounded the way of his Commandements, and ex∣horted us to walk in his statutes, and to keep his Commandements, and do them, ver. 3. He invites us first by the former kinde of mo∣tives, temporal and spiritual blessings, and the very best of them both. The temporal, (though under them also spiritual are con∣tain'd) plenty of corn and wine, with the cause of that plenty, rain in due season. And because plenty is a dangerous attractive, and oftentimes drawes enemies to share with us, and hinder our quiet injoyment of it, he secures our fears of that danger, by promise of peace and safety. And whereas our peace might possibly be di∣strub'd either by some home-bred evil, or from abroad, he promi∣seth security in regard of both, ver. 6. I will rid evil beasts out of the land; neither shall the sword go thorow your land. But in case any shall be so bold as to make an assault upon us, they shall be repulsed with notable loss; for five of you shall chase an hun∣dred, and an hundred of you shall put ten thousand to flight, v. 7, 8. And because when goods increase, they are increased who eat them, Eccles. 5.11. When the enemies are put to flight, and plenty, peace, and safety returns, the Lord promises the fruit of plenty, peace, and safety; I will have respect unto you, and make you fruit∣ful, and multiply you, and ye shall eat the old store, and bring forth the old because of the new, ver. 10. And these are the temporal blessings and the principal ones; which also have their spiritual contained under them.

2. His spiritual blessings are here only two; but those instar omnium, as comprehending all the rest, his establishing of his co∣venant with them; and his residence and presence among them, with them, and in them, as the parallel Scriptures prove, Ezech. 37.26, 27. 2 Cor. 6.16. Revel. 21.3.

This is Gods method even with Jewes and Gentiles. If so great goodness of God cannot so far prevail with us as to keep us in the way of his Commandements, but that we will depart from him, he then hedges in our way with thorns, Hos. 2.6. When his mercies can∣not win upon us, then he sends his judgements; when rewards will not perswade us, he then afflicts us with his punishments. Yea, if lighter afflictions will not move us, he then sends heavier. Which is the purport of this Chapter, from verse 14 to the 40, and of my Text; which is named once before, ver. 21, 22.

Herein we have 1. the Lords supposition of his peoples disobe∣dience and obstinate opposition; If ye will not for all this hearken unto me, but walk contrary unto me. 2. The Lords answerable opposition threatned against his peoples supposed disobedience and opposition, then will I walk contrary unto you also in fury.

Both which will afford us these several points of doctrine.

• 1. The Lord supposeth his people may not hearken unto him.
• 2. That they may not hearken unto him for all this.
• 3. That they may walk opposite unto him.
• 4. If thus they walk opposite and contrary unto him, he also will walk contrary unto them in fury.

1. The Lord supposeth his people may not hearken unto him. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the words which answers to it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a••••••ire to hear or hearken, they all signifie to obey: As my sheep hear my voice, John 10.27. Be swift to hear, slow to speak, James 1.19. Which Scriptures, and many other speak not of the out∣ward hearing, or if of that, yet in order to the inward; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the minde and heart that hears and sees. This inward sight and hearing therefore is obeying; as the holy Ghost saith, To day if ye will hear his voice, harden not your hearts, Hebr. 3. For whereas Cor est terminus ••••nium actionum ad intrà, the heart is the term of all actions tending inward, no action can be performed aright, unless the heart be suitably affe∣cted with it. So that to the due and effectual hearing of the Lords voice, there is required a soft, pliable, and tender heart, and humble, meek and yielding spirit, such as that was of Josiah, 2 Kings 22.18, 19.

The Lord may well suppose, that his people will not hearken unto him, but give a deaf ear to his command to walk in his sta∣tutes, to keep his Commandements and do them, which is the precept here to be heard and obeyed, ver. 3. If we shall consider the Lords experience of mans perverse reasonings touching the grace and mercy of God; the delay of his judgements against impenitent sinners; hope of impunity; delight in the pleasures of sin; the great gain hoped for by continuance in sin; and a thousand such, whereby the man frustrates Gods counsel and hardens his own heart against the Commandement of God, to his own destruction.

Hence it followes, that the Lord hath his speaking power, and his voice; and that he puts forth his voice, and would have it heard and obeyed by his people. This is necessary, as Plato himself could say, because the will of God cannot be known unto men, unless God by his Oracle reveal it. Hence it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the voice is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the voice we know the thoughts and will, which otherwise are hidden in the soul. This minde and will God reveals either immediately by his own in-speaking; or by means of those who are his Truch∣men and Interpreters; which comes all to one purpose: For the inward in-speaking is Gods Oracle, and they who speak, ought to speak as the Oracles of God, 1 Pet. 4.11. And in this sense it is true, he who heareth you heareth me.

The Lord leaves it to the power, will, and choise of his peo∣ple, whether they will hearken or not, whether they will obey or not obey. So the holy Ghost saith Hebr. 3. To day if ye will hear his voice, &c. and here in the text, If for all this ye will not hearken unto me, &c. He speaks to those who are his people with∣in his call, within hearing. And therefore Psal. 95. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si in voce ejus, if ye will hear in his voice, if ye be within hearing; if ye be his flock, for to those he there speaks. So Esay 1.19, 20. If ye be willing, if ye be obedient, &c. But if ye refuse and rebell, &c. whether they will hear, or whether they will forbear, Ezech. 3.11.—21. If any man will do his will, &c. John 7.17. These, and many the like Scriptures evidently prove that the Lord having declared his will unto his people, he leaves them in the hand and power of their own counsel, as the Wise man saith, Ecclus. 15.14.

It is a free and voluntary act to sin, and to be disobedient, and harden our hearts against the voice and calling of God. And as free and voluntary an act it is through the preventing grace of God to hear the Lords voice, to be willing and obedient. Where∣fore be we exhorted, Beloved, to hearken unto the Lord, to walk in his statutes, to keep his Commandements, and do them. In one word, to be obedient unto him: That's here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I shewed before, and the LXX here render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to obey; and the Chald. Par. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Castellio turns it, Quod si neque tum mihi morigerantes, &c. If neither then ye be obedient unto me, &c. So the French Translation, and the Italian. And all other sound to the same purpose.

All the promises of God, all the temporal and spiritual blessings tend hereunto. Yea, all the threatnings; all the punishments, all the curses aim at this, to make the people obedient unto their God; which is the main drift of this whole Chapter, yea, of the whole Law and Gospel, and in special of this Text.

What ever fals short of this, however pleasing to us, its not ac∣ceptable, not pleasing unto God.

1. Whether it be Reading, and curious prying into the Word of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ye search the Scriptures; (so those words are to be translated, as I may shew hereafter if the Lord will) for herein ye think ye have eternal life, and they are they which testifie of me: but ye will not come to me, that ye might have life, John 5.39, 40.

2. Or, whether it be outward hearing of Gods word: For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2.13. Otherwise they deceive them∣selves, and that in the main, James 1.22.

3. Nor is it enough to know the word and will of God; the Lord saith of those hypocrites, Esay 58.2. They seek me daily

and delight to know my wayes. And the same people had a form of knowledge, even so far as to be able to instruct others; yet they taught not themselves, Rom. 2.20, 21.

4. Nor will holy conference prove acceptable, without obedi∣ence. For of such holy pratlers the Lord saith, with their mouth they shew much love, but their heart goes after their covetousness, Ezech. 33.31. And therefore the Lord expostulates with the wicked, in his judgement, what hast thou to do to declare my sta∣tutes, or that thou shouldst take my covenant in thy mouth? see∣ing thou hatest instruction, and hast cast my words behinde thee, Psat. 50.16, 17.

5. No, nor is faith it self sufficient without the obedience of faith, Rom. 1.5. For faith without works is dead, James 2.26.

6. Nor is a velleity or half-will enough. Agrippa was almost perswaded to be a Christian: but S. Paul wisht, that he and all that heard him, were both almost and altogether Christians, Acts 26.28, 29. Completa voluntas pro facto aestimatur, a compleat will is ac∣cepted for the deed; that is, when the deed cannot be done, nor is at all in our power; according to which the Apostle saith, that, if there be first a willing minde, it is accepted according to what a man hath, not according to what he hath not, 2 Cor. 8.12.

7. But what shal we say of obedience of it self? if it be only in part performed, when it is in our power to do the whole, and stand com∣pleat in all the will of God, the partial and half obedience is not accep∣ted. Saul had done much of Gods will and in lieu of what was wanting, he reserved a Sacrifice: But what saith Samuel unto him? Hath the Lord delight in burnt-offerings and sacrifies, as in obeying the voice of the Lord? Behold, to obey is better then sa∣crifice, and to hearken, then the fat of Rams, 1 Sam. 15.22. Yea, though lesse of the work were performed, yet, if done with our whole will, and all the power we have, its accepted of God. David must not build God an house, though he much desired so to do, 2 Sam. 7.5. yet what David might do, he did to the utmost of his power; I have prepared, saith he, with all my might, for the house of my God, &c. 1 Chron. 29.2. And this was accepted of God, saith Solomon; It was in the heart of David my father to build an house for the Name of the Lord God of Israel: But the Lord said to David my Father; Forasmuch as it was in thine heart to build an house for my Name, thou didst well in that it was in thine heart; Notwithstanding thou thou shalt not build the house, 2 Chron. 6.7, 8, 9.

8. Can we ascend yet one step higher? We may.

Read we may, and search the Scriptures, and hear, and know all that's knowable, and talk it out again: yea we may believe, and may have all faith, 1 Cor. 13.2. Yea we may be somewhat wil∣ling to do; Nay, we may do many things as Herod did, Mark 6.20.

Nay, we may do all we ought to do; yet if we persevere not in the faith, good will, and obedience, all we have done, is as if it were undone: when a righteous man turneth away from his righte∣ousness, and committeth iniquity, and dieth in them, in the ini∣quity which he hath done, shall he die, Ezech. 18.26. He that en∣dureth to the end, the same shall be saved, Matth. 10.22. Be thou faithful unto the death, (of all and every sin,) and I will give thee the crown of life, Revel. 2.10. The Lord strengthen us all in faith, good will, obedience and perseverance! For tis possible, not∣withstanding all the promises of God, and all his threatnings denounced against his people, yet that they may not be obedient. That's the Lords second supposition in the Text.

2. The Lord supposeth, that his people may not hearken unto him, for this; or, as it is explained, for all this, (for all is not in the Text) notwithstanding all the punishments inflicted.

Whence it appears, that the end which the Lord aims at in all the chastisements and punishments of his people, is their obe∣dience. Which is the drift of our Lords expostulation with them, Esay 1.5. Why will ye be stricken any more?

Its possible that the Lord may inflict punishments often and of∣ten upon his people, as here seven-fold more then formerly, yet may his people not be obedient.

Yea, tis possible that the rebellious heart of man may vie and contest with Gods judgements, and be so much the more provoked to disobedience; Exul ad octavam Marius bibit, & fruitur diis Iratis. He pleased himself in Gods anger. But the Scripture will give us the like example of Ahaz, In the time of his distresse he did trespass yet more against the Lord. Then it se••s a brand of infamy upon him, This is that King Ahaz, 2 Chron. 28.22.

Hitherto we have heard the negative or privative disobedience, not harkening unto God. Come we now to the positive; and that's the Lords third Supposition.

3. The Lord supposeth, that his people may walk contrary unto him.

These words may be considered two wayes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac∣cording to the opinion and judgement of men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the truth of God.

Being considered according to the opinion and judgement of men, the people of God may be understood to walk opposite unto God, two wayes; Disparatè. Contrariè.

1. Disparatè, in disparate affection; as when that one way of Gods Commandements, is opposed by the many erroneous and by-wayes of men: as one straight line is opposite unto manifold crooked lines; one vertue unto divers vices. The Pharisees opposed the Sadduces, and the Sadduces the Pharisees; but they were both against Christ.

But the opposition runs more strongly, when all the disparate disaffections are drained and brought altogether into one chanel; when Ʋnum uni opponitur, when one is opposed to one, as God and Satan, Christ and Antichrist, God and disobedient man. Si mecum ambulaveritis in occursu, if ye walk with me, è regione, as encountring with me, &c. So Arias Montanus. Both these are good senses, but however our Translators have thus rendred the words, this seems not to be the genuine meaning of them.

2. Let us inquire into these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to their true sense and meaning: and herein 1. What is meant by walking. 2. What by walking with God. 3. What is it to walk with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is here turn'd, contrary to me.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (whence our English word to walk,) in Scrip∣ture is almost wholly metaphorical, and the same which the Latins understand by versari, conversari, and the like, importing what we understand by life and conversation.

What our Translators turn here, if ye walk contrary to me, is neither so nor so. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not signifie contrary; nor is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto me; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes contingency, chance, or casualty, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with me: as in the margent, at all adventures with me.

Accordingly our Translators elsewhere render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Jacobs sons tell their father all that befel unto them, Gen. 42.29. Un∣cleanness that chanceth him by night, Deut. 23.10. There shall no punishment happen to thee for this thing, 1 Sam. 28.10. Mordecai told him all that had hapned unto him, Esther 4.7. Haman told every thing that had befallen him, Esther 6.13. The like we have Ruth 2.3. Eccles. 2.15. In these places named, and all others where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used, it's rendred according to this sense, and by the same or the like words.

That we may understand this the better, we must know, that in humane affaires, a thing is said to come to pass casually or by chance when it happens otherwise then we counselled, would, inten∣ded, or purposed, and beside or contrary to our hope and expectati∣on. Now whereas the will of the Lord is, that we walk with him in his way, that is, as ver. 3. that we walk in his statutes, keep his Commandements, and do them, and that with our whole heart and will; and so to please God as the Apostle turns the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 11.5, 6. On the contrary; when a man does what is com∣manded, as it were beside his purpose and intention, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by chance.

As when the heart of a man is fully set in him to do evil, if yet he have occasion offered, without his intention or seeking to do good, & do it—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were nolens volens, by the bye and beside his intention, what he does, may be said to be done by chance. So that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a double-minded

man unstable in all his ways, James 1.8. he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is mutable and changeable, adhering and siding now with one party, now with another. Thus the man walks with God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by chance.

Or else as the learned Jewes explain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 via fortui∣ta by chance or the way of fortune or chance. And so the sense will be, if ye so walk with me, that what befals you from me, ye ascribe to Fortune or Chance.

I shall speak something to both senses. As to the former; If ye walk by chance with me, &c. There is an harmony of other translations with this. The French Bible hath the Text answera∣ble to our margent, If ye walk with me at all adventure. And the Spanish translation, If ye walk with me by chance. So Diodati al∣so in the margent: and Tremellius, If ye walk with me, temerè; & he explains his meaning by, sine discrimine, without difference, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, utut accidat, however it happens, Secuti studia ve∣stra, non voluntatem meam, following your own desires, not my will. To the same purpose Piscator in his Latin Scholia. As for our Translation, it seems not to make handsome English; If ye walk contrary with me. Yea, it implies somewhat like a contradi∣ction, to be contrary, yet with me. They were advised of this; and therefore they forced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies, with me, contrary to the proper meaning of it, and turn it, [to me.] Howbeit they have not erred alone, but herein have followed the tract of all our English Translations, which sound to the same sense, as also that of Luth••r, and all the Low Dutch.

Now if we shall enquire, we shall finde that there is great reason why the Lord may suppose this possibility, that we may walk at all adventures with him. We are his workmanship created unto good works, that we should walk in them, Ephes. 2.10. And for this end he made us according to his own image in wisdom, in righteousness and holiness of truth, and hath given us his Spirit as a light to be president over our souls, Job 29.3. as a Candle upon our heads, to guide us in the way of his Commandements.

Yet, that our walking with our God, might be noble, free, and without constraint, he hath put this light in earthen vessels, 2 Cor. 4.7. He hath made us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a souly man, whose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, leading power, or reason, is apt to conclude either way Ex quovis medio dato, according to any argument given; and being furnished with a competent measure of divine light of life, he leaves us in the hand of our own counsel, Ecclus. 15.14. which is an inconsistent estate moveable and inclinable either to good or evil. Beside, this innate principle of mutability, in our rational part, many leading men have learned and art Probabiliter in utramque partem de quovis themate disputandi, of disputing Pro & Con, de quovis

ente & non ente. This although what ever is rational and true in it, it proceeds from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and him that is true, 1 John 5.20. yet its mixt with much wisdom of the flesh; which darkens the true reason, and hinders the light of life from shining to it, 2 Cor. 4.4.

But as we have a reasonable soul which ought to be guided by the minde of God, so we have also vertibile principium a mutable and changeable principle in our soul, our will, which is prone in utram{que} partem, to follow the dictate and conclusion either way, which the uncertain and undetermined reason shall lead unto.

And these two greater wheels turn the whole fabrick of the in∣feriour powers, the passions, affections and lusts; which are easily moved to run riot; especially since there are so many sensible ob∣jects distracting and troubling this lower region of the soul; which like the turba the populacy consisting most-what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of earthly minded men (for such as is the earthy, such are they that are earthy, 1 Cor. 15.48.) they are easily stirred up to mutiny and tumult; as the dust is soon raised, but not so easily laid. For the affections being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the unreasonable part of the soul, they are easily inclined downward by the allurements of their sensible present objects; and as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast then good speed: Such and so violent is the attraction and draw∣ing of the present seeming good which too often is disjoyned from the true good; whereby the rational appetite the will and the rea∣son it self is preposterously brought off to side with the rebellious Rout; as the Pilot in a storm leaves the helm, and suffers the vessel to be carried by the violence of the winde and weather.

All which laid together, and well considered may make up a sufficient reason, why the only wise God should suppose it possible, that his people may walk by chance or at all adventure with him.

But we meet with one objection, that makes all this contem∣plation quite void. For if the way of man be not in himself, so that he hath no power at all to walk with God, to what purpose does the Lord command us to walk in his way? and why does he threaten us for not walking in it? yea, why does he suppose it possible, that we may walk otherwise then he hath commanded?* 1.2 Jeremy saith so much. O Lord! I know, that the way of the man is not in himself, it is not in man that walketh to direct his steps.

There is no doubt but this Scripture hath a truth in it, and somewhat toward that sense wherein its commonly understood. For in God we live and move and have our being, Acts 17.28. Nor can the man think one good thought of himself, without the Lord, nor withstand an evil. Yea, without him we can do no∣thing, John 15.5. And it true which the Schoolmen say, that the

works of grace which are to eternal life, are not in the power of man without the inspiration and help of God. So Aquinas; Ideo gratia prevenit, quia non est liberum arbitrium sed potius infun∣ditur ab ipso Deo. Grace is therefore said to prevent, because it is not the faculty of reason and will (so he defines liberum arbi∣trium, 1 part. quaest. 83. a 3. & 4.) but is rather infused of God himself. For if in natural actions we need divine direction, how much more in supernatural? These sayings and other like are true; but not grounded upon this speech of the Prophet Jeremy.

For what if this Scripture be not thus to be understood? Sure∣ly the holy Word of God is not tanquam scopae dissolutae; not are∣na sine calce; it is not alwayes incoherent and without connexion of one part with other, as some would have this to be. Whereas if we look well into it, we shall finde, that the Prophet having warned Jerusalem of the distress coming upon them, Jer. 10.17, 18. he takes upon himself the person of the Church lamenting the ruine of it, ver. 19, 20. which he demonstrates from the causes meriting, ver. 21. and inflicting, ver. 22. which yet he denies to be in Nebuchadnezzars own power, but in Gods over-ruling hand, ver. 23. O Lord! I know, that the way of that man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, of Nebuchadnezzar, is not in himself. Then followes 1. Pre∣catio, his prayer for the Church. O Lord! correct me; let thy fa∣therly chastisement excuse or prevent my utter destruction. 2. De∣precatio, which ruine he prayes against; Correct me not in thine anger, lest thou bring me to nothing. 3. Imprecatio; he prayes a∣gainst the Gentiles; Pour out thy fury upon the Heathen that know thee not. Which clearly appears to be the meaning of this Scripture, by comparing with it, Ezech. 21.18.—24. where the Lord governs Nebuchadnezzar, and directs and turns him from Rabbah of the Ammonites, whither he was marching, to Jerusalem. So that the way of that man was not in himself, it was not in that man that walked, to direct his steps.

Good use therefore may be made of that Scripture, as hath been shewen; but the History must be maintained, however some other sense may be couched under it. So that it no way excuseth any believer, but that he may walk in the way of of Gods statutes, keep his Commandements and do them, and so, through the grace and mercy of God, live, and walk with God.

Wherefore dissemble not with thy God, O man! not tempt him with thy pretence of weakness or ignorauce, nor abuse that Scripture beyond the scope of it, to maintain thine habitual sins under the colour of infirmities.

One came before the Oracle at Delphos to try whether Apollo could discover his fraud or not. He had under his Cloak, a live Bird; and he asked the Oracle, Utrum vivum proferam, an mor∣tuum,

shall I bring forth somewhat that lives, or somewhat that's dead. Apollo or his Priest perceiving his hypocrisie and deceit, answered, In te est stulte; Fool! it is in thy power, whether of the twain thou wilt do.

Dissemble not with thy God the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who searcheth and knoweth the heart and the reins; pretend not inability, infir∣mity, and weakness. Thou hast power to choose, if thou be a Belie∣ver; whether thou wilt walk in dead works, or walk with the living God; In te est stulte: Fool! it is in thy power, through the pre∣venting, guiding, and assisting grace of God. But so much for answer to this objection. Come we now to consider what may be collected from hence for our instruction. Hence we learn, that,

1. The names of Fortune, Chance, Casualty, Accident, Hap, &c. ought not to offend the people of God. For since the Scripture it self useth this language; and the only wise God condescends in this manner of speech to speak to us, why should we be scrupu∣lous or doubtful, whether we should so speak yea or not? Only that conceit be far from us, that we should think any event for∣tuitous or casual in respect of God; but that he foresees, and wisely disposeth and ordereth all things, which seem fortuitous, casual, and accidental unto men. But more of this anon.

2. Hence we may note, that the Commandements of God are a way. Where, by the Commandements of God, we understand not only the Decalogue or Ten Commandements, but as the Scripture useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Law largely, as Psal. 19. and often elsewhere, for divine doctrine, and the revelation of Gods will in his Word. And so the Gospel also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Way, Acts 9.2. and often elsewhere. And that

3. Being a Way, it hath divers stages, parts, degrees; many sins to be departed from; many vertues and graces to be walked in; many enemies to be subdued.

4. The walking with God in the way of his Commandements in truth, and with a perfect heart, is the whole business of Gods people, and what he requires and expects of them, 2 Kings 20.3. Yea, this is the whole duty of man, Eccles. 12.13. Or indeed the whole man, as the words import.

5. Walking is Motus progressivus, a progressive motion, a pro∣ceeding from grace to grace, from vertue to vertue. It is Motus con∣tinuus, not forward and then backward again; that's not one, but divers motions. Some works there are which being intermitted, all that is done is lost: And such is our walking in Gods way, if interrupted and broken off. If the Nazarite make himself unclean by the dead, all the dayes that were before, shall be lost, because his se∣paration was defiled, Numb. 6.12. And if a traveller in Gods way,

run well for a time, and then pollute himself with dead works, all his labour is lost, he must begin again.

6. It is possible for Gods people so to walk, through the grace of God, without whom we can do nothing, and through whom we can do all things, Phil. 4.13. that they may keep his Commande∣ments and do them.

7. Its possible also that Gods people may not walk with God in truth and with a perfect heart; but that they may diversly, con∣trarily, tasually, and at all adventures with God.

8. There is no antecedent necessity determining us to walk, or not to walk with God in the way of his Commandements.

9. The Lord takes notice of the frame and disposition of our heart, whether we be with him or against him; and if with him, whether with purpose of heart, or by chance only.

10. Hence we have a balast for the settlement of our fluctua∣ting and doubtful judgements, in this later part of time when so many winds of doctrine blow; when so many wayes lie opposite, disparate, contrary one to other; and we see so many walking in these opposite, disparate, and contrary wayes, judging, censu∣ring, and condemning one another; —stat, & incertus, qua sit sibi, nescit, eundum. How shall the unexperienced traveller do who sincerely would, but knowes not how to hit upon that way where∣in he may walk with God. This hath been the case of many, and possibly may yet be the condition even of some of you. It was, it seems, the doubt which troubled some in the Prophet Jeremies dayes. For thus he directs the people, Jer. 6.16. Thus saith the Lord, stand ye in the wayes and see, and ask for the old paths, where is the good way, and walk therein, and ye shall finde rest for your souls. If the Lord point those in Jeremies dayes to an old way, it must be a very old way indeed. We must look for it among the paths; it seems, it is not a broad beaten road: that broad way leads to destruction. But we inquire for Gods way wherein we may walk with him to life everlasting. Its found among the paths; its a narrow way. And it seems, there are many narrow wayes, many affected and chosen strictnesses and strait wayes, which are to be found in every divided judgement. One or other is strict and religious in his own chosen way. But are they not paths, narrow paths cut out of the broad way?

Our search is for Gods old way, his old path, wherein Enoch is said to have walked with God, Gen. 5.22.24. and Noah, Gen. 6.9. But yet we finde not what that way was. The Lord himself will teach us it, Gen. 18.19. It is that which Abraham our father taught his sons, to walk in the way of the Lord, to do justice, and judgement. This is that old way wherein Abraham walked with God, as himself testifies of him, Gen. 26.5. Abraham obeyed my voice, and kept my charge, my Commandements, my statutes, and my lawes.

All other wayes they are of yesterday. But we walk by faith you'l say: And did not Abraham who is the father of the faithful? But we walk in love; and its an old Commandement, saith S. John. And did not Abraham walk in love, when he kept the Commandements of God? How else could he keep them? Exod. 20.6. they that love me and keey my Commandements: and, faith works by love. And by faith and love Abraham walked with God in his statutes, kept his Commandements, and did them. And this is the way we enquired af∣ter: the first we finde commended to us, Gen. 18.19. and the same the last, with a blessing annexed unto it, Blessed are they that do his Commandements, that they may have right to the tree of life, and may enter in thorow the gates into the City, Revel. 22.14.

Justly therefore are they hence reproved who walk by chance with God; sometimes very hot and zealous, and sometimes again as cold: as in a feverish and aguish distemper, unevenly and inor∣dinately, like their pulse. Yea, quasi aliud agentes, as if the service of God and walking with him to all well pleasing, were a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a business only by the bye.

O the preposterous heart of man! how perverse and untoward is it! pursuing vain and transitory things, with all eagerness and earnestness; neglecting and slighting things lasting and everlast∣ing; making those their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their main and principal business, these their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their business by the bye: following with their utmost endeavour those things which will not profit them in the latter end; little regarding those things which will then profit us, and indeed nothing else but they. Hezekiah had now a mes∣sage of death sent unto him by the Prophet Esay, 2 Kings 20.3. Thus faith the Lord, set thy house in order; for thou shalt die and not live; its said, that Hezekiah turn'd his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, re∣member how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.

Let the Atheists of our time consider this, who think it a vain thing to serve God; and that there is no profit to keep his Ordi∣nance, and to walk mournfully before the Lord of hosts, Mal. 3.14. Let the Edomites, the earthly minded ones consider this who hunt after the lusts of the old man, and slight the blessing and the eternal inheritance, as if it were good for nothing. The time will come, when they shall experimentally finde, that nothing but humble walking with God with a perfect heart,* 1.3 and doing what is good in his sight, will profit them; and, unless they timely enter into that way, walk in Godt statutes, keep his Commandements, and do them, they shall seek the blessing and eternal inheritance and the way leading thereunto, with tears, and not be able to finde it, but die in their sins, Gen. 25.33, 34. and 27.38. Hebr. 12.16, 17.

This also reproves our hankering and halting between two opi∣nions, whether we should walk with God or walk with Baal, or ra∣ther with Baalim, or many lording lusts which have dominion over us. If the Lord be God, serve him; if Baal be god, serve him. We cannot serve the Lord and Baal, God and Mammon.

But there is yet another meaning of these words; that the Lord supposeth, its possible that his people might attribute the good or evil which befel them, to Chance and Fortune, not to God himself. And so they should make Fortune their god.

The Mythologists, whose proper business it is, to search out the original and truth of old Poetical Fables, they report, that, a∣mong all humane Authors, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Fortane was never held to be a god or goddess, till Homer made it one. Nor doth Hesiod mention any such deity in all his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is true, Chance and Fortune were taken notice of long before, as I have shewed. And the Phi∣listines owned it, but not as a god, 1 Sam. 6.9. But when Homer had found out such a new god, the after. Poets easily added to his invention, and so enlarged the power of Fortune, that they gave her at length the soveraignty over all humane affairs. And if this fiction had rested among them, who have authority to dare any thing, it had not been so strange. But can we think, that the Ora∣tors, and of them, the most sober men, should entertain the same opinion of it? What saith Demosthenes? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For great is the moment, yea, rather Fortune is all in all as to all the affairs of men. Yea, Tully saith as much, Magnam vim esse in fortuna in utram{que} partem, &c. that Fortune hath great power on both sides, either in prosperity or adversity, who knowes not? for if we have her prosperous gale, we are carried to our wished ends: and when she is ••••••trary, we are afflicted: and much more to this purpole, lib. 2. de officiis; wherein indeed he makes Fortune such a goddess as ruleth and disposeth of all things in the world, as I shall shew by and by.

But all these own'd a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a plurality of gods; and if so, why might not Fortune have a place among them? since what the Apostle faith of idols, is most crue of Fortune, that it is nothing in the world, 1 Cor. 8.

But who can imagine, that the people of the only true God, should take Fortune for a god? yet the onely true God supposeth this possible.* 1.4 Yea, this was so possible, that it proved fecible, and was actually done by Gods own people, as he complains, Esay 65.11. Ye are they who have forsaken the Lord, and have for∣gotten my holy mountain, who prepare a Table 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that troop or for Gad, as our Translators turn it in the margent. Pag∣nin understood the host of heaven; Arias Montanus turns it, Jove. So Munster explains Gad by Jovi, and tells us, that the Jewes

thereby understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Jupiters star. Luther retains Gad, but understands by it, in his Notes, Mars or Mercury. But its most probable that by Gad in that place, Fortune is to be un∣derstood: for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Good fortune or success. And there∣fore Leah called her son born of Zilpah her hand-maid, Gad, and gives her reason, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good fortune, success, or prosperity cometh, Gen. 30.11. Hence it was easie for the Heathen Poets, especial∣ly Homer, to counterseit their god Fortune, as they were wont to do others, out of the ancient Monuments of persons recorded in the Scriptures; as I have formerly showen by divers examples. Hence it is that the Vulgar Latin turns Gad Fortune, Ponitis For∣tunae mensam, ye prepare a Table or Altar for Fortune. So Vata∣blus and Castellio in the margent, as also the French Bible. But the Spanish Bible and that of Coverdale hath [Fortune] in the Text. But I may speak more to this on Esay 65.11. if the Lord will. Meantime concerning Fortune we may affirm thus much. 1. That although the Heavens and Stars have their instuencies, motions, and operations; although all inferiour second causes, whether ne∣cessary or contingent, have their energie and causality, and may possibly be so shuffled and hudled together, that their effect is un∣known to us, whence it immediately proceeds, and so may be said to come to pass by Chance or Fortune; yet is the most high God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first cause and cause of all causes; and he so disposeth and ordereth all second causes whether acting naturally and necessarily, or freely and contingently, that its im∣possible, that any thing should be fortuitous, casual, or accidental in regard of him. And therefore when such actions which, to men, are fortuitous and accidental, come to pass, the less of man there is in them, the more there is of God. As where its said, that a certain man drew a Bow at adventure or in his simplicity, and hit Ahab; there is no doubt but God, who would have Ahab fall at Ramoth Gilead, he directed the arrow, 1 Kings 22.34. And when our Saviour tells the Story or Parable of the man descending from Jerusalem to Jericho, Luke 10. By chance, saith he, there came down a certain Priest that way, ver. 31. the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by chance; which we may understand to be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord, as well as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is contingere, to happen. And so we may render the words; A certain Priest Cum Deo or secundum Deum, by divine Providence, came down that way, &c.

Hence it followes, that the most high God so disposeth and or∣dereth the whole Series of inferiour and second causes, how va••ious and different, yea how opposit, yea how contrary soever their a∣ctivity, operation, and working is; that what seems unto men the most fortuitous and casual event, the same is foreseen, directed, and governed by his providence; as the Lot, Prov. 16.33.

Hence also it appears, that the most high God having in himself eminently and vertually the whole causality and operative powers of all necessary and contingent causes, and the whole disposing and ordering their effects and events, he may most reasonably and just∣ly require of his people, an immediate, constant, and continual dependence upon himself in their whole conversation; so that their whole life ought to be lived in him, who is their life, Deut. 30.20. All their motions moved on him, who is their centre, Hebr. 1.3. All their works wrought in him, John 3.21. Yea, it is his great love, goodness, and mercy, that he requires of his peo∣ple, that they walk with him with intire and perfect heart.

So that so far is Fortune from having any power or deity, that it is to be reckoned among the Non-entia. And, if there be degrees of non-entity, Fortune is to be placed in the very lowest; because its born of privation, and imagined out of the ignorance of causes: For if we knew the causes, it would easily appear, that Fortune is, as I said before, a meer Idol which is nothing in the world. Wise∣ly therefore saith the Satyrist:

Nullum numen abest, si sit prudentia: sed te Nos facimus, Fortuna, deum, caelo{que} locamus. There wants no God, where Prudence doth reside; But we poor Fools have Fortune deifi'd.

Having disown'd the false god, let us own and honour the true God in his just providence & meeting men in their own way. Which is the fourth and last doctrine in this Text.

4. If we walk with God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by chance, and at all adventures, he also will walk with us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and at all adventures.

But how can God be said to walk at all adventures with those who so walk with him? I must remember you, that these two are opposed, Purpose, and Chance, or Fortune. When therefore the Lord does not purposely and out of intention, walk with men, he may be said to do it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it were by chance. As for exam∣ple; The Lord gave his ancient people the Jewes, the former and the later rain in their seasons, if they performed the condition of the Covenant: For this he promiseth to them who walk with him in the way of his Commandements, Levit. 26.3, 4. These sea∣sonable raines he gave on purpose, and out of good intention unto these who were obedient: but to the disobedient who kept not Co∣venant, but walked by chance with him, he gave them rain also: For he rains upon the evil, and upon the good; but upon the good, Per se, on purpose; on the evil, Per accidens, even as it chanceth.

But its here said, I will walk with you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, not as we render it, I will walk contrary to you in fury; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in regimine, and so precedes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will walk with you in furo∣re occursus, in the fury of opposition; so Arias Montanus. Or ra∣ther in the fury of chance or fortune; Fortunâ reflante, or adversâ

fortunâ, with ill fortune. Pardon the expression: But why should I crave pardon? Its that phrase which the Spirit of God conde∣scends to use.

The reason of this unfortunate and cross dealing of God with his people, is evident from his peoples fortuitous, accidental and crosse dealing with their God. The terms and conditions of the cove∣nant broken on the peoples part, by uneven and casual walking with their God, require like walking of God with them; or at least disoblige him from his favourable and constant walking with them, and in them, Levit. 26.12. God is a most just Retaliator. Sequitur scelestos ultor à tergo Deus: God followes wicked men going on in their wickedness. It belongs to the Judge of all the world; reducere in ordinem, to reduce and to bring into the order of Justice all those who walk inordinately with their God.

Whence it followeth; 1. That Gods threatnings are conditional as well as his promises; If ye walk at all adventures with me, then will I walk at all adventures with you.

2. The Lord takes notice of his peoples thoughts, intentions, purposes, wayes, workes, their outward and inward walking, life and conversation; and accordingly he deals with them.

3. God how ever good, and the chief good, yet is he just also, yea, severe in punishing unjust and wicked men; according to that of a Father; Deus est primariò bonus, acque ex indole naturae; at secun∣dariò & ex accidente severus idem est ex populi peccato. God is pri∣marily good out of the inclination of his nature; but secondarily and accidentally he is severe by reason of his peoples sin.

Hereby are they justly reproved who walk with God negligently and casually, as if all things came to pass by chance and fortune; though hereby I do not justifie those who impute all things to a fatal necessity. We read Acts 17.18. that the Epicureans and Sto∣icks encountred Paul. And indeed who ever with purpose of heart cleave to the Lord, and walk with him in his way, as S. Paul did, they shall be encountred with Epicureans and Stoicks.

Such Epicurean spirits, I fear, are among us who are without God and divine providence in the world, Ephes. 2.12. And what then rules the world but uncertain chance, or nature, determined to one way of working? Tully in the place before named atri∣butes unto Fortune these effects; among inanimate creatures, Pro∣cellas, tempestates, naufragia, ruinas, incendia; storms, tempests, ship∣wracks, ruins, scaresires. Among the Beasts, Ictûs, morsûs, impetûs; strokes, bitings, violence, &c. Among men, Interitus exercituum; destruction of Armies, &c. And to what else do many at this day refer even prodigious storms and tempests? Are they not com∣monly ascribed to the elements, to the ordinary course of nature, or to chance and fortune?

And because men look no higher, the most high God, sometimes makes himself known in the world by some extraordinary and pro∣digious effects; and so we may understand his threatnings in the text; that if his people walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by chance with him, as if all sell out by chance; or otherwise without owning him for the cause of them; I will walk with you, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the heat and fury of chance. Do ye not remember our late extraordinary droughts? And when the Lord gave rain, did he not withal send destructive hail, thunders and lightnings? I shall remember you only of that memorable one, July 20. 1656. when the rain, hail, thunder, and lightning, laid all the corn and fruit-trees waste five miles broad, and between fifteen and sixteen miles in length, a∣bout the City of Norwich. I received this relation from good men of credit, and sufferers in that calamity: but the thing is suf∣ficiently known. So the Lord walked with us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even in the heat, wrath, and fury of chance.

This story I the rather mention; because I have observed it to be the guise of men in this City, like that of the Athenians, Acts 17.21. to spend their time in hearing or telling some new thing; and that commonly they entertain relations of this nature under the notion of novelties, and think no more of them. And there∣fore God by this and like judgements awakens us, and reproves our casual and accidental walking with him; that we should turn unto him, lay his judgement to heart, learn righteousness, and with full purpose of heart walk with him.

But the Stoicks of our time are not hereby justified, who will have all things come to pass by an immutable and fatal necessity; as if the series and order of causes and effects were so knit toge∣ther as links in a chain, by an unavoidable destiny; so that how∣soever Gods people walk or have walked with him, they nor could, nor can walk otherwise then they have done or do. No, nor can God himself, having bound up himself by his own de∣crees, walk otherwise with his people then he hath done or doth walk. Surely these men consider not, that the most high God, who made man a noble and free creature, with power to act or suspend his act, to do this or that, or their contraries, he himself reserved to himself the same liberty, or greater then what he gave to the counterpane of himself.

And since all things between God and man are transacted by way of covenant, the terms and conditions of it, alwayes suppose free agents entring into covenant; and therefore a possibility of keep∣ing or breaking covenant; and consequently respective rewards and penalties annexed thereunto.

Otherwise, man should be unjustly punished for that which could not be avoided; or unduly rewarded for what could not be done otherwise: Yea, there should be, as no merit, so no demerit,

no demerit, no sin, no righteousness. Yea, all perswasions and dis∣swasions, all counsels, exhortations, dehortations, all promises and threatnings, reproofs, admonitions, all commands, all pro∣hibitions; in a word, all acts of God upon mans will, (which indeed, upon the matter, should be no will,) all Lawes of God and men should be altogether null, and to no purpose; or, which a∣mounts to little more, a meer juggle, a meer pageantry of seem∣ing actions done onely above-board, when indeed there should be no such thing.

But alas! my heart condemns me, that I have not walked so evenly, so intirely with my God. I have had many a good will and purpose to walk with my God, and somewhat or other inter∣venes, diverts me and turns me from my purpose.

Yet fear not; the Lord with whom thou walkest, looks at thy heart and good will, and how thou art affected toward walk∣ing with him. I the Lord search the heart and try the reins, to give to every man according to his wayes, according to the fruit of his doings, Jer. 17.10. If we have forgotten the Name of our God, or stretched out our hands unto a strange god, shall not God search it out? for he knoweth the secrets of the heart, Psal. 44.20, 21. He looks upon the hands thorow the heart. And there∣fore what we have in the Text, if ye will not hearken unto me, but walk at all adventures with me, speaking of the event, the same ver. 21. ye may read spoken of the heart and affection, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if ye will not hearken unto me; if ye have a lust, heart, and will, not to hearken unto me. The Lord looks thorow our heart and will at our feet and walking.

O but if our heart condemn us, God is greater then our heart, and he knowes all things, 1 John 3.20.

Thus the poor soul dejects it self, and pleads against it self with∣out just cause. Let not thy heart condemn thee:* 1.5 God is greater then thy heart, and he knowes all things. Alas! saith the poor soul, that's my condemnation, that God is greater then my heart, and knowes all things.

It is a true saying, Qui respicit ad pauca, de facile pronunciat; he who looks at few things, soon delivers his opinion. But he who will give a right sentence of Gods truth, he must look about him at antecedents and consequents, and pray to the Lord to give him his Spirit to lead him into all truth. This place of Scripture is not well translated: Let us take the whole Paragraph before us, and consider of it, 1 John 3.18, 19, 20. My little children! let us not love in word and in tongue, but in deed and in truth: And here∣by [namely, by our loving in deed and in truth] hereby do we know that we are of the truth, and shall assure or perswade (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) our hearts before him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not for, but) that if our heart condemn us, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 although (as Matth. 26.35. John 8.14. and elsewhere)

although our heart condemn us (for any former failing) that God is greater then our heart, (greater in wisdom, grace, mercy, and goodness) and knowes all things; he knowes our heart, and the present frame and disposition of our heart, in the deed and truth of love. So that ma∣ny a poor soul dejects and casts down it self, upon a meer mistake of this place of Scripture mis-translated, which being truly ren∣dred and understood makes for the great consolation of it.

But I have not walked with my God, in the way of his Commande∣ments. Surely the Lord hath forsaken me. His Prophet tells me, The Lord is with you while you are with him, if ye forsake him, he will forsake you. And this is my condition.

Be not discouraged, poor soul! The Prophets words are, The Lord is with you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in your being with him; if there∣fore thou do what is pleasing in his sight, and what he hath shewen thee,* 1.6 is good, if thou do justly, and love mercy, and humble thy self to walk with thy God, thou art with him, and in thy being with him, he is with thee. Continue thou in so doing, and in the good will so to do. But alas! I endeavour so to do, but I often stumble in the way. That makes thee more diligent and more wary afterward. He who stumbles, commonly takes a larger stride. Be careful and remember, that thou walkest in the midst of snares, and on the battlements of the City, Ecclus. 9.13. Yet fear not; In thy be∣ing with thy God, he is with thee, and will keep thee from falling, Jude, v. 24. Remember what he saith to thee, and to every one who walketh with him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I will not leave thee,* 1.7 no, no, by no means will I forsake thee. Its such a pack of Negatives, that I read not the like in Scripture, to as∣sure thee, that he will be with thee in thy being with him.

But some who can satisfie themselves touching their own estate, take offence at others. And this hath been an old complaint: Why doth the way of the wicked prosper? And why are they happy who deal very treacherously? Jer. 12.1. I envied the wicked, saith David, when I saw the ungodly in such prosperity, &c. Psal. 73.3. And Job 21.7.—15. seems to take the like offence. The better affected Heathen could see this crypsis of providence by dim light of natune. The old Comedian brings in one grown old in honest poverty, thus complaining: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I who am a worshipper of God, and a just man, am miserable and poor: But others are rich who are Church∣robbers, Lawyers, and Sycophants, and wicked men. So he. Such objections as these have troubled good men in all ages, when they see such strange 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such seeming incompossibilities un∣to common judgement; wicked men, yet blest of God, men walk∣ing by chance with God, yet God walking on purpose with them, and prospering them. Good men walking with purpose and with

all their heart with God, yet God walking with them, as it were in the fury of fortune. Notwithstanding all these objections, its best and safest to hold the conclusion, as David or Asaph, after a long combate, as it may seem, with atheistical thoughts of sleep∣ing providence, or none, he abruptly begins the third book of Psalmes, Psal. 73.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sed, or veruntamen,* 1.8 Yet God is good to Israel, to the pure in heart, to such as with whole heart and with purpose of heart walk with God. And Jeremy layes down this conclu∣sion first, Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy judgements. Why doth the way of the wicked prosper? And Chrysostome upon Genesis 14. wisely and modestly concludes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That God no doubt oftentimes disposes things profitably, when yet we know not the reason why so or so.

Yet if the places named, Job 21.16.—33. &c. Psal. 73.16.—28. and Jer. 12.1, 2, 3. be well looked into, every objection, brings its answer with it. Howbeit, because yong travellers in Gods way look much at the temporal recompence of reward, I shall speak some∣what on that argument unto them, lest, by the outward prospe∣rity of wicked men, they should be discouraged from walking with their God with purpose of heart.

It is possible and true that men may so regulate and order their affairs by prudence and providence, and may so use diligence, that they may stop all holes in second causes, & so make all ends meer, that it will be impossible to miss of their designes, without a mi∣racle; because God will not suffer that order which he hath set in things, nor his universal providence, whereby he cares for, moves and helps on, and concurs with, or at least permits all the actions of all his creatures, upon every occasion to be interrupted.

It is also possible and true, that they who lay out themselves and their utmost endeavours, and all their time in plotting and project∣ing and casting about for the things of this life, and will not be modest or shamefac'd in the use of any thriving advantageous means in fashion, as flattery, bribery, lying, serving every base humour, yea, and call it fair and honest dealing too, yea, and set all their wits and consciences upon the tenters, and all for the compassing of some worldly good, it is no marvel if these men have their labours crown'd with good success: since God in these cases goes along with his general providence, concurs with their actions, and permits their evil events. Bildad tels Job truly, that the earth must not be forsaken for his sake, nor the Rock be removed out of its place, Job 18.4. And alas! why should such men be envied? pity them rather; tis their whole portion, tis all they have, but an estate for life, for this life; they shall shortly be sent into a far countrey, like the sons of Ceturah with their gifts, Gen. 25.5, 6. when

Isaac, when they who are as Isaac was, Gal. 4.28. when they who w^th purpose of heart have walked with God, shall obtain the inheritance.

Wherefore bee wee exhorted to make it our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our business to walk with our God with a perfect heart. It was the ex∣hortation of Barnabas to all the new Converts and Believers at Antioch, that, with purpose of heart, they would cleave unto the Lord, Acts 11.23. The Syriac there hath, with their whole heart they would cleave unto him. If so we walk with our God, he also will walk with us in goodness, grace, and mercy towards us.

But herein beloved consists our greatest danger. When our God hath been pleased to make us his people, 1 Sam. 12.22. made himself known unto us; and made known unto us the evil and the good experimentally, so that we have tasted of the evil and the good; when the Lord hath restored us to our freedom, and put it into our own power to cleave unto him and love him, or else to leave him and forsake him, in which state he set Adam (though not without counsel, rebukes, and threatnings,) with ability and li∣berty to stand or fall: If in this case, we hanker and halt before our best friend, if we be in and out, walk uncertainly, accidentally, casual∣ly, even as it happens with our God, if then we depart from him, he then departs from us: For the Lord is then with us as we are with him, 2 Chron. 15.2. So David saith unto the Lord, with the merciful thou wilt shew thy self merciful; with a perfect man thou wilt shew thy self perfect; with the pure thou wilt shew thy self pure, and with the froward thou wilt shew thy self froward, Psalm 18.25.26. And with this free conditional, and impartial providence, David acquaints his son Solomon. Thou Solomon my son, know thou the God of thy father, and serve him with a persect heart and with a willing minde: For the Lord searcheth all hearts, and un∣derstandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever, 1 Chron 28.9. So far are they out, who secure men in this estate and perswade them, that they cannot fall away; when indeed there is the most danger of falling away in this estate, if men continue not in the good will and obedience; or being fallen, return not into the way of righteousness, and persevere therein.

Consider I beseech you, what the Apostle saith to the Hebrews in this condition: It is impossible for those who were once enlight∣ned and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good Word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance; seeing they crucifie to themselves the Son of God afresh, and put him to an open shame, Hebr. 6.4, 5, 6. And to the same purpose, the same Apostle writes, Chap. 10.16, 17. If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful look∣ing for of judgement, &c.

Consider also, what comfort it can be to us, that we receive, as we daily do, our outward good things, as Abraham told the rich man, Luke 16.25. when we enjoy them Cum irato Deo, when they proceed not from Gods good will toward us or his purpose to do us good, but as it were by chance, yea, out of the fury of Chance. An ingenuous childe joyes not in all his father gives him, unless he have it with his blessing. And what joy or comfort can we take in what ever our heavenly Father gives us, if it come not with a blessing? If he gives us rain from heaven, the former and the later rain in their season, with what comfort can we receive them, unless they be showers of blessings? Ezech. 34.26.

But as the threa••nings and terrours of the Lord are the greatest to those who walk at all adventure with their God, and forsake his way; so are the promises proportionable to those who walk with God, with full purpose of heart. All the promises of God both of temporal and spiritual blessings, are made unto those who are obe∣dient unto him, and walk with him, as I shewed before. Yea, to walk with God in the way of his Commandements, is such a uni∣versal duty as abundantly rewards it self. For in keeping of them, there is great reward, Ps. 19.11. Fear not Abraham, I am thy shield, and thine exceeding great reward, Gen. 15.1. and 17.1. I am the Almighty God, walk before me, and be thou perfect. What ever can be added unto this, its less.

Wherefore let blinde Homer make Fortune a goddess: let the purblinde Heathen worship the goddess of blinde Homers making; They that make them are like unto them, so is every one that trusteth in them, Psal. 115.8. Let the false Christians whose iniqui∣ties have blinded them, walk by chance with the true God; as for us, let us walk with the Lord our God with full purpose of heart.

But how shall we walk with our God with full purpose of heart in the way of his Commandements?

1. Hate every false way, Psal. 119.104. 2. Can two walk to∣gether and not agree? Amos 3.3. Agree with thine adversary quick∣ly while thou art in the way with him, Matth. 5.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be well-minded, bear a good will, consent unto the Law, that it is good; that's thine adversary. The Law cannot consent to thee, while thou walkest in a way that is not good. The Law cannot remit one jot or one tittle of its strictness: and therefore that cannot agree with us in our evil way: we must go out of every evil way, and agree with it. And there is the same reason of the Prophets, as the Lord saith to Jeremy Chap. 15.19. Let them return unto thee: but return not thou unto them. When the government of Rome was changed from a Monarchy to a Republick, under Consuls and Lawes, the young men of the City attempted to recover the former government; Livy tels us one of their reasons among o∣thers, That Kings might be of a flexible disposition, but Legem esse

rem inexorabilem, but the Law is inexorable. And certain it is, the Law of God and his Prophets they are inexorable, inflexible. They cannot consent to us in any evil way; therein they are enemies un∣to us; we must consent unto them in the good, bear good will un∣to them. So the Apostle, in the person of one in that state: I con∣sent, saith he, to the Law, that it is good, Rom. 7.16. And so do them.

3.* 1.9 Continue in that good will, until the power come. Thy peo∣ple shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 willingnesses, exceeding willing in the day of thy power. For Christ the power of God, is given 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the old reading of that Text, which Hierom there∣fore turn'd, Hominibus bonae voluntatis, to men of good will.

4. Follow that great example, which Christ hath given us, that we should follow his steps, 1 Pet. 2.21. Follow that great light, who is the way, the truth, and the life. He who followes him, shall not walk in darkness, but shall have the light of life, John 8.12.

5. Walk in that most excellent way, 1 Cor. 12.31. which is ill di∣vided from the first verse of the next Chapter, where we learn, what that excellent way is, even love or charity; that way where∣in there is no stumbling, John 11.9. 1 John 2.10. That way of holi∣nesse wherein the wayfering men, though fools, shall not erre, Esay 35.8. That way wherein, and whereby we keep the Commande∣ments of God, Exod. 20.6. So shall we run the way of Gods Com∣mandements when he shall enlarge our heart, Psal. 119.32. Now unto him who is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour be Glory and Majesty, Dominion and Power, now and ever. Amen. Jude v. 24.25.

Notes

• * 1.1

  SER. VIII
• * 1.2

  Jer. 10. ver. 23.
• * 1.3

  〈…〉〈…〉 11. 〈◊〉〈◊〉
• * 1.4

  Esay 65. ver. 11.
• * 1.5

  1 John 3. Ver. 18, 19, 20.
• * 1.6

  2 Chro. 15. Ver. 2.
• * 1.7

  Hebr. 13. Ver. 5.
• * 1.8

  Psal. 73. Ver. 1.
• * 1.9

  Psal. 110. Ver. 3. Luke 2. Ver. 14.