THis Chapter is a short, and yet a long History; 'tis called, ver. 1. The Book of the generations of Adam; (that is) A Summary Description of the Genealogies, Descents, Life and Death of the old Patriarks, who lived in the first Age or Period of the world, Ushers Annal. de i. à mund. aetat Nisbets Script. Chronol. from the Creation to the Flood (which space of time consisted of 1656 years, accord­ing to the general Computation of Chronologers: so that the [Page 2]world was then just as old from the Creation to the Floud, as now it is from he Incarnation of our Lord to this Age.) Amongst these Ancients Enoch was one, and one of the best too, A Star of the first Magnitude, for he stands here upon record, commended for his walking with God.

In the Text you have him described,

• 1. By his Holiness or good Conversation, He walked with God.
• 2 By his Happinesse or blessed Translation; He was not, for God took him.

I shall (before I fall upon the matter it self) premise a word or two concerning the Person. For the Person, E­noch, know there were two of this name; [...]. Jo­seph. l. 1. c. 3. one was the son of Cain, of whom you reade, Gen. 4.17. And Cain knew, &c. and he builded a City, and called the name of the City after the name of his Son Enoch (which City, Henochia haec conditarum ur­bium quotquot unquam fuerunt in or be terrarum prima & an­tiquissima putatur. Drus. Enoch cap. 3. as Drusius observes, was the first that ever was built in the world). The other was the son of Jared, of the line of Seth, of whom you reade in this Chapter, Gen. 5.18. And this is the Enoch the Text speaks of. How long he lived, the 23. verse tells us, All the dayes of Enoch were 365 yeares: How he lived, the Text tells us, as also what became of him after his thus living; He walked with God, and was not, for God took him.

The New Testament also takes notice of him, you have him in Lukes Genealogy, Luke 3.37. Jude speaks of him in his Epistle, Judas frater Jacobi parvam quidem, quae de septem Ca­tholicis est, Epistolam reli­quit; & quia de libro He­noch, qui Apoeryphus est, in ea assumit testimonia, cum plerisque rejicitur. Hier. Ca­tal. Script. Eccl. (the Divine Authority of which is not to be questioned, because it mentions Enochs Pro­phesie, (concerning which there are so many dis­putes amongst the Learned) no more then some of Pauls Epistles are to be questioned, because therein he cites common Authors, as Menander, A­ratus, &c.) And Enoch also the seventh from A­dam, prophesied of these, saying, Behold, the Lord com­eth with ten thousands of his Saints. Paul puts him amongst his Worthies, as to faith, Heb. 11.5. By faith Enoch was tran­slated, that he should not see death, and was not found, because [Page 3]God had translated him; for before his Translation, he had this Testimony, that he pleased God. By the way, Where had hee this Testimony? I answer in my Text, for though in the He­brew 'tis, He walked with God, yet the Greek Version reads it, [...]. Sept. He pleased God; and the Apostle, partly to honour this Tran­slation, and partly for the great use of the Greek language in that Age, doth here, and in some other places, Vid. Capel. Crit. Sacr. l. 4. leave the Hebrew and follow it; (yet from hence we must not inferre, that their Translation is Authentick, Amam Anti­barb Bibl. l. 1. Err. 1. and to be preferred before the He­brew Text.) But here I digresse.

Not to trouble you with the impertinent ridiculous fables of the Jewish Doctors concerning this Enoch; this is clear of him, He was a good man; and that too ( [...]. Xenoph. which adds much to his worth) hee was good when the times were bad. R. Salomon ait Enoch ju­stum quidem fuisse, sed mente instabili, ac ad impiè agendum propensâ, ac prop­terea Dcum celeriter ac praematurā morte eum ab­stulisse. Cartwr. in Gen. Vixit, dum vixit, laudabi­liter, quanquam sunt qui eum insimulant, levitatis & inconstantiae. Drus. Exibilandi Hebraei, qui tradunt Henoch ante tempus raptum, quòd levis & lubricus esset, adeò non pudet eos, tam aperta mendacia divinare. M [...]lvend. He was like a fish that keeps his freshnesse in falt-water; like a found body that's healthfull in a pest-house; the world was now overflown with a deluge of sin, and was shortly to be overflown with a deluge of waters; but now Enoch walked with God, and he lost nothing by it, for he was not, God tooke him.

There is a future state for man, distinct from this present state. This is so great a truth, that God would have it known in all Ages, and therefore till the Word was written to reveal it, God will give some visible specimens of it. In the times be­fore the flood, Enoch shall be thus translated, as obses & testis u­trins (que) vitae (so Tertullian) in the times after the Flood Elijah shal go to Heaven in a fiery Chariot, [...]. Theodorus Quaest. in Genes, [...]. Datâ sententiâ mortis voluit Dominus ducere homines in spem vitae, quod fecit in patribus utriusque statûs, scilicet, Naturae, Legis, & Gratiae. Ʋnde in primo statu dedit spem evadendi necessitatem mortis, & hoc est in He­noch, in Lege in Heliâ, in tempore Gratiae in Christo. Aquin. Videntes Habelem justum à Caino interfici, potuerunt aliquâ tentatione vexari, sed cum posteà pro suâ fide & pietate ita Henochum assumi viderent, statim judi­care licuit, sanctos & crucem & gaudia haec obituros, cum utrumque haec exempla ostenderent. Pet. Martyr. and so both Ages are instru­cted in this weighty and fund amental Truth. This notion I had at first from a Divine of our own. But since, I find others before him did touch upon it.

But I come to the matter here laid down, Hee walked with God, &c. Here is the summe of mans duty, and the zenith of Gods mercy. Here is the morning of Grace, and the mid-day of Glory. Here is the work of Earth, and the wages of Heaven. Here is a Christians walk and rest, and both with God.

There are two General Propositions, or Doctrinal Observations that offer themselves to us from the Text.

• 1. Propos. A true Christians life is a walking with God. Enoch walked with God.
• 2. Propos. A Christians change is a going to God. He was not, for God took him. Here is Holinesse and Happinesse meeting in a narrow room, sweetly kissing and embracing each o­ther.

I shall only speak to the first of these, and reduce the second under that, by way of Motive.

A true Christians life (I say) is a walking with God. You have the same Character given to Noah, Gen. 6.9. He was a just man, and perfect in his generations. How doth that appear? it followes, And Noah walked with God. Take the phrase [...], in so many leters and syllables, it doth not often occur in the Scripture; but as to its sense, and genuine import, there are many expressions which run parallel with it; but here I will not stay.

There are two things in the Doctrine.

• 1. A Christians life is a walking.
• 2. Tis not every walking, but a walking with God.

I might put them together, but for method sake, I'le a little separate them: and so my work shall be to shew you, 1. In [Page 5]what respects a Christians life is a Walking. Secondly, In what respects it is a walking with God. I'le name five particulars for each. For the first.

1 First, A Christians life is a Walking. His life is an active life. Non-dicitur Henochum Deoastitisse, assedisséve, sed cum Deo ambulásse; certè igitur metu quodam, &c. Sanè Peripatetici sunt fi­deles quique. Bp. Halis Enochism. Prov. 6.10 Gen. 3. Enoch did not stand still, or sit idle, or like Solo­mons sluggard, lie upon a bed of slothfulnesse. Hee walked. The new born man is the active man; he bestirs himself in the great concernments of Gods glory, and his own good. Grace is not an idle, sleepy, drowsie habit, but an active, lively, operative thing: Reli­gion doth not make men loyterers, but labourers. In the sweat of our browes the earth brings forth fruit to us, in the sweat of our brows we bring forth fruit to God. The Christians life is a pains-taking life; none have so much work as they, many duties to be performed, many ordinances to be improved, a deceitful heart narrowly to be ob­served, many graces to be exercised, many corruptions to be mortified, many enemies to be vanquished &c. Here's work, here is much work, here's hard work (Heaven work is hard work) here's work wherein a man must be somewhat curious and exact, Phil. 2.12. Work out your salvation, &c. Worke, and work it out, [...]. Homil. 8. in cap. 2. ad Philip. [...] extremas summasque vires velut a­gonizantes exerite. Corn. A Lap. (that is) with much accuratenesse and diligence (as Chrysostome expounds it.) The whole life of a Christian is like walking in a journey, nay, 'tis not a bare walking, but a striving, Matth. 7.24. 'tis not a bare walking, but a walking up the Hill; (for so your way to Heaven lies) nay, 'tis a running, nay, tis like the running of a race, 1 Cor. 9 24. Hebrews 12.1. nay, highest of all, tis set forth by the ultimus conatus, or impetus in the running of a race, [...] pergit in Translatione à cursoribus sumptâ; qui si quando summo & quasi jam ultimo impetu nitantur, prono & quasi prae­sipiti corpore feruntur ad sco­pum. Beza. Phil. 3.14. reaching forth unto those things which are before. A Metaphor taken from Horses or Men, who in their running, when they come near the goal, or meta, they stretch forth themselves, and so put forth their utmost might. All this sets before us the laboriousnesse, and painfulnesse of a Christians life. This is the first thing which is held out in the metaphor of the Text; The Spirit of God in [Page 6]Scripture delighting thus to expresse spiritual activity and dili­gence, as Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him; and Gal. 5.25. If we live in the Spirit, let us walk in the Spirit; (h. e.) if you have truly received Christ by faith, and have really a life from, and in the Spirit; then walk, and be active, and active according to what you professe is wrought in you.

2 Secondly, a Christians life is a walking: His life is a progres­sive life. Walking, 'tis motus progressivus. A childe of God is said to walk, because he goes forward in Heavens way; every action in his life is as a step, a pace, by which he gets nearer to his fathers house. Every day sin is more weak (like the house of Saul) Grace more strong (like the house of Da­vid) affections more spiritual, duties more holy, love more pure, prayer more fervent, the heart more humbled. Thus gracious souls do walk, because they go from faith to faith, Rom. 1.17. from strength to strength, Psalm 84.7. Hee that hath cleane hands shall be stronger and stronger, saith Job, chap. 17.9. And saith Solomon, The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4.18. 'tis not perfectly light as soon as 'tis day; light comes in pedetentim, and by degrees. The Christian is not perfect upon his Conversion, but he growes on towards perfection, alwaies filling up [...], that which is lack­ing in his faith, 1 Thes. 3.10. perfecting holinesse in the feare of God, 2 Cor. 7.1. by all Ordinances, by all Providences, growing till he come to the measure of the stature of the fulnesse of Christ, Eph. 4.13. and there be stops, and walks no further, for that is his Non-ultra.

3 Thirdly, A Christians life is a walking. His life is a regular and ordered life. Walking, 'tis motus ordinatus & dispos [...]tus. 'Tis not a confused, but a regulated, and ordered motion. Such is the life of every true Christian; he is none of those that live at randome, [...], in a disorderly manner, 2 Thes. 3.11. His conversation is an ordered conversation. Psalm 50.23. To him that ordereth his Conversation aright, will I shew the sal­vation of Gods. He is one that measures and squares every thing by the Line and Plummet. Hee walks [...], exactly. [Page 7]Ephes. 5.15. By the rule of the new creature, Gal. 6.16. And what is this rule? The Word, the sure, and holy, and infallible Word; this is the Compasse by which he steers, the Starre by which he sails. In matters of faith, in matters of pra­ctice, in credendis, in agendis, still to the Law and Testimony, Isai. 8.20. What saith the Word? Is such a sin there prohibited? I must not meddle with it: Is such a Duty there enjoyned? be it never so contrary to flesh and blood, I must not balk it; and so in every particular moral act. I may call a true Christian, a li­ving Word, or a living Decalogue. The Word is written in his heart, 'tis held forth in his life. Phil. 2.16. Holding forth the Word of life. He doth not only lay up the Word of life in hearing, but he doth hold forth the Word of life, in squaring all his actions to it.

4 Fourthly, A Christians life is a walking. His obedience is free and ingenuous. Walking, 'tis mot us spontaneus & voluntarius. The truly regenerate Christian, whatever he doth in the service of God, he doth it freely, not by force and compulsion, or a base mercenary spirit, but from an inward principle of life and love. 2 Cor. 5.14. The love of God constraineth us. Oh blessed constraint! sweet is the violence of love. Amor meus, pondus me­um; eo feror quocunque feror, August. Love is the golden weight that hangs upon the gracious soul, and this makes every wheel in it to move, Psal. 110.3. Thy people shall be a willing people in the day of thy power; in the Hebrew 'tis in the Abstract, willing­nesses, Christs people are very willing in their whole compli­ance with the will of God. Xenocrates being asked, What he could do more for his Scholars then others did for theirs? made this answer, This I can do, saith he, Ʋt id voluntate faciant, Serv in Virg. Aeneid. 7. quod alii jure coguntur. My Scholars shall do that willingly, which others shall do only by compulsion. This is truly applicable to Christ; he makes his people a willing people [...] they are all Voluntiers in his service; 'tis not because they ca [...]ot help it; no 'tis their choice, their delight, Psal. 40.8. 'tis not their necessi­ty, but their option, Psal. 119.30. I have chosen the way of Truth.

5 Fifthly, A Christians life is a walking, his obedience is even and uniform. Walking, 'tis motus aequabilis, 'tis not [Page 8]a motion by girds and starts, but an equal, uniforme moti­on. Thus the child of God may be said to walk, hee is one that holds on with an even foot, with an equall and constant pace, in the way of holinesse, Psalm 119.112. I have enclined my heart to perform thy statutes alway, even un­to the end. Mark these two expressions, alway, and even unto the end. The hypocrite runs fast at first, but 'tis too swift to hold long, and therefore he gives out in a little time. Job 27.10 His Religion is soon out of breath. Will he alwayes call upon God? The young man makes much haste to Christ, but it lasts not. He runs away as fast from him, as ever he runned to him. Hos. 6.4 Some mens goodnesse is but as the morning cloud, and as the early dew, which is soon gone away. Here lies the excellen­cy of the upright Christian, he is one that holds out, he perse­veres with an even tread, till he come to glory: where you had him some years ago, there you have him still, alwayes pressing after perfection, but never changing so as to leave the good ways of God. 'Tis Cajetans observation here upon Enoch: 'tis twice said of him, Bis de Enoch di­citur (& ambu­lavit cum Deo) ad explicandum quod ab ineunte aetate profecit in viâ Dei, & per­severavit profi­ciendo in eâdem semper. Cajet. He walked with God, ver. 22. and ver. 24. To hold forth this; (saith he) He began at first so to walk with God, and he continued to the end in that walking with God.

I have shewn you in what respects a Christians life may be said to be a Walk. I now come to shew you in what respects it may be said to be a Walk with God. And that I shall also do in five things.

1 First, A Christian Life is a Walk with God, because he al­wayes walks as in the presence of God. To walk with God, is as much as to walk before God. This was Gods charge to Abraham, Gen. 17.1 I am God All-sufficient, walk before me and be thou perfect. This was Abrahams practice; The Lord, be­fore whom [...] walk, Gen. 24.40 will send his Angels with thee, &c. This was Davids [...] solution, Psal. 116.9. I will walk before the Lord in the [...] of the living; in the Hebrew 'tis, before the face of the Lord. The real Saint lives as in the sight of God, doth all as in the sight of God, thinks as in the sight of God, trades as in the sight of God, prayes as in the sight of God, walks when he is most private, as in the sight of God. As [Page 9]the Apostles in the execution of their ministerial Function, they did all as in the sight of God; [...], 2 Cor. 2.17. He hopes to see God hereafter, he knowes God sees him here, [...] intimè patientia. Vid. Metaph. Expli­catam in Beza in loc. and he doth all as knowing there is an All-seeing eye o­ver him (that is) a God to observe him, who is totus oculus, (as the Father calls him) in whose sight every creature is mani­fest, all things being naked and opened unto him, Hebrewes 4.13.

2 Secondly, A Christians life is a walking with God, in respect of that fellowship and converse that he hath with God. Walk­ing is a posture of converse. When two walk together, there is a familiar intercourse, a mutual breathing out of love betwixt them. Psal. 55.14. We took sweet counsel together, and walked unto the house of God in company. Thus 'tis with God and the believing soul, there is not a bare reconciliation betwixt them (though that there must be too, for, Can two walk to­gether unlesse they be agreed? Amos 3.3.) but a friendly, fa­miliar, reciprocal converse. God converses with the believers. He spake to Moses, as a man speaks to his friend, Exodus 33.11. Abraham was the friend of God, Isai. 41.8. Jam. 2.23. The secret of the Lord is with them that fear him, Psal. 25.14. Prov. 3.33. what converse more intimate, and carries more of friendship, then the imparting of secrets, John 15.15. Christ promises to come to such, and to sup with them, Rev. 3.21. John lay in his bosome. 'Tis a gracious Promise, that, John 14.23. My Father will love him, and we will come unto him, and make our abode with him; Abode! for what? surely for soul-ravishing communion. On the o­ther side, Believers converse with God. Truly our fellowship is with the Father and the Son. 1 John 1.3. This is better felt then exprest. To the people of God, holy Ordinances are as so many Fields and Galleries, wherein they walk with God. How do they in prayer unbosome themselves to God! Here are secret sins, wilt thou not subdue them? here are se­cret doubts, wilt thou not resolve them? here are secret wants, wilt thou not supply them? when they cannot go to a friend on earth, they can go to God their friend in Heaven, and tell him their concernments, where 'tis well, where 'tis ill, what [Page 10]pleases, what pinches, and the Lord makes real returnes of love and mercy to them; they are least alone, when they are most alone; they aw the presence of God, and they enjoy the pre­sence of God. And this is as the morning of glory, the lower room of heaven, the praelibation of the future joy, the everlast­ing Sabbath per Prolepsin (as some would have our Sabbath to be, Vid. Gom [...]r. de Orig Sabb. in the institution of it, before the fall of man, Gen. 2.3.)

3 Thirdly, A Christians life is a walking with God, because his life is a raised, spiritual, heavenly life. He walks with God, because he lives above this world; this vain world, this deceit­ful world, this troublesome world, this defiling world. I do not wrong it, it deserves all these Epithetes. 'Tis a vain world, vain in point of duration, it passes away, 1 Cor. 7.31. vaine in point of satisfaction, it cannot fill and satisfie an immortal soul, the banks are too big to be filled up with a few drops. Isai. 28.20 The bed is too short, and the covering is too narrow; a Gyant cannot lye upon it. As nothing but Christ could satisfie God, so nothing but Christ can satisfie the soul. In the fulnesse of this suffici­ency they shall be in straits, Job 20.22. Solomon had as much of worldly enjoyments, as ever any had, and was as able to passe a right judgement upon them; and he tells us, The eye is not satisfied with seeing, nor the eare with hear­ing, Eccles. 1.8. No, Vanity of vanities, all is vanity, vers. 14.

'Tis also a deceitful world; it promises much, it performes but little. Matth. 13.22 1 Cor. 7.31 [...], fallit. Stapul. God out-does his Promises the world is short of its pro­mises, there's lesse in the performance then there was in the pro­mise: 'tis the best when we have it not; for 'tis big in hope, little in hand; 'tis like Sodoms Apples, beautiful to the eye at a di­stance, but when you touch them, they crumble to ashes. The mistaken Traveller, when he is in the valley, and sees the high Hill, he thinks it touches the very skye, and if he was but at the top of it, he should be able also to touch it with his little finger, but (alas) when he comes there, he's as far from the Heavens, as he was in the valley. Many in a low conditi­on, if they might be thus and thus, so noble, so rich, Sublimi feriam, &c. Oh, how contented should they be! God lets [Page 11]them have that which they did desire, and they are as farre from what they promised to themselves, as they were be­fore.

'Tis a troublesome world; 'Its gall is more then its honey: it pierces men through with many sorrows; 'tis not only vanity, but vexation: have all, 'tis but vanity; want but a little, 1 Tim. 6.10. 'tis vexation. Ahab is sick because he hath not poor Naboths vine­yard. Haman wants but a knee from Mordecai, 1 Kings 21.4 Esth. 3.5. and this im­bitters all.

Nay, Lastly, (which is worst of all) 'tis a defiling world; It does but little good to the body, and much hurt to the soul. 'Tis the root of all evil: you cannot tell your mony, 1 Tim. 6.10. Beatus qui post illa non abiit, quae possessa o­nerant, amata inquinant, a­missa cruciant. Bern. but there's a filth, a soil left upon the fingers; The great defiling, is the heart-defiling; if the world be there, it certainly defiles it with vile affections, sinful lusts, excesses in carnal delights. And there­fore, Christ that loves to dwel in a pure heart, when the world comes in, he goes out.

Now (I say) a child of God walks with God, because he lives above this world. He is crucified to it, and it is crucified to him, Gal. 6.14. It sees but little in him, and he sees as little in it: and therefore the Christian and the world are well-met, for they scorn each other; he is dead to these sublunary things, Col. 3.3. he doth not so much as look at them, (fur­ther then as they are necessary supports, fruits of love, engage­ments to duty, objects of lawful care and joy, and ladders by which a man may ascend to God, 2 Cor 4.18. He keeps them all under his feet, Rev. 12.1. (that's right Christ in the heart, the world under the feet; not the world in the heart, and Christ under the feet; not laying Christ in the manger, and the world in the best room;) all are to him but as a shadow, a kick­shaw, a pageant, I comical shew, 1 Cor. 7.31. and therefore he joyes as though he joyed not, weeps as though he wept not, [...] uses the world as not using it, doth all to it with a carelesse hand, but serves God with all his might. I might here much enlarge. Take the man I am speaking of, see what a raised, elevated life he lives. The judgment of the world doth not trouble him, the frowns of the world do not sink him, the smiles of the world do not flatter him, the cares of the world do not burden him, the [Page 12]snares of the world do not entangle him, the pleasures of the world do not bewitch him. Pil. 3.20. Matth. 6.21 Omnia praeter Christum in­genti laborant parvitate. Nieremb. In short, His conversation is in Hea­ven; his life is where his heart is, and his heart is where his trea­sure is; as to earth, persons, and things, all but loss, but dung to Christ, Phil. 3.8. Thus he lives above the world, even whiles he lives in the world; and this is to walke with God.

4 Fourthly, a Christians life is a walk with God, for he is one that duly observes God in all the discoveries which he makes of himself. Enoch walked with God, he took notice of God, and made due observation of him. So that as the Christian walks with God in Gods observing of him, so he walks with God in his observing of God.

To open this, you may know that God hath made a fourfold discovery of himself.

1. In the Light of nature, that inbred light, which every man brings into the world with him. All saving knowledg of God was lost in Adams fall, but there is a general knowledg of God, Eph. 4.18. (that he is, that he is thus and thus) which is engraven in every man, upon the Law of his being, for though he hath quite lost his Grace, yet he hath not quite lost his Reason. Take him in puris naturalibus, he is not rasa Tabula, a meer vacuum, a white-sheet of paper, wherein nothing is written; some­thing yet remains, both in matters of knowledge, and in mat­ters of practice; Vera est senten­tia, nibil est in intellectu, quin prius fuerit in sensu, tametsi quaedam noti­tiae nascuntur nobiscum, quas vocant [...]. Me [...]anct. vol. 4. in disp. Non est muta rerum Natura, sed undique lo­quax. Erasm. hee hath some [...], in matters of knowledg, and a [...], Rom. 2.15. in matters of practice, and to these things he is not institutus, but natus, not doctus, but factus, (as the Orator speaks) if there were no Scriptures to reveal them, there is something innate with him, that would command his assent to them.

Secondly, God hath discovered himself in his glorious works, both of Creation and Providence: the whole Creation is a silent Preacher of God, verbum visibile (as Augustine speaks of the Sacrament) The Heavens declare the glory of the Lord, and the Firmament sheweth his handy worke, Psal. 19.1. There is in the very volume of the Creatures, the [...], Rom. 1.20, For the invisible things of him from the Creation of the world, are clearly seen, (how?) being understood by the [Page 13]things that are made (what are those [...]?) even his eternal Power and God-head. The world is nothing but mundi statua (as the Platonists call it) 'tis Gods great Library, as Basil calls it; 'tis the first Bible that God made, Clem. Alex. 'Tis nothing but God manifested and drawn out, Ʋniversus mundus nibil aliud est quàm Deus explica­tus. Cusan. Savonar. Tri. Cr. l. 1. c 1. Qui fecit mun­dum creando, facit mundum quotidiè regen­do. Zanch. Qui curat An­gelos in coelo, curat vermicu­los in coeno. Aug. as the Cardinal Cusanus phraseth it; All the creatures are but as a ladder, by which we may ascend to God, which whilest the under­standing is fixt upon, in Dei notionem quedammodo manuduci­tur & sublimatur. And so look upon the works of Providence, there something may be seen of God. Non fecit & abiit, dixit Philosophus, & rectè (sayes Luther). God did not make the world, and then leave it. No, he works still, John 5.17. My Father worketh hitherto. There is a wise, governing, upholding Providence, which doth reach to every creature, from the [...]gel on the Throne, to the worm upon the dung-hill. Let a man study the Book of Providence, (especially in the mysteries and deep parts of it (for there are [...], in the Works of God, as well as in the Word of God) he must acknowledg a God, and this God to be wise, powerful, and good. 2 Pet. 3.16

3 Thirdly, God hath discovered himself in his Word, and here he's d [...]awn at length (if I may so expresse it with reverence.) Here you have him in a fuller, clearer character, then in either of the former. That which you have there to be ghest at, is here plainly laid down. There you have work for Reason, here for Faith; there you must read with Spectacles, here the weak­est eye may see God very legibly set before it; there you have this, There is a God, &c. but here you have more, This God is one in three, and three in one, a holy God, a just God, a God that redeem'd the world by his Son, &c. No light but Scripture light can discover this.

4 Fourthly, God hath discovered himself in his Son, and this is the highest discovery of all: John 1.18. we know most of God in Jesus Christ, and therefore he's called speculum patris, John 14.9. He that hath seen me, hath seen the Father also; The brightnesse of his Fathers glory, Heb. 1.3. The very image of God, Col. 1.15. And the glory of God is said to shine forth in the face of Jesus Christ; as the glory of a man appeares more in his face, then it doth in all his body. You will excuse this dig [...]es­sion, [Page 14]if it be so; but 'tis all to my present businesse. In all these discoveries the good Christian observes God, and takes notice of him, and he doth this too duely, or in a right manner. How's that? He observes him affectionately, so as to love him; fiducially, so as to trust him; humbly, so as to admire him; pra­ctically, so as to acknowledg him. 1. By fetching all from him. 2. By ascribing all to him. Prov. 3.6. 3. By enjoying all in him. 4. By improving all for him. This is rightly to observe God, to know him so as to glorifie him as God, and this every regenerate man doth. Rom. 1.21.

5 Fifthly, (to shut up all with that which is general and com­prehensive.) A Christians life is a walking with God, his life is a holy life. This was Enochs walking with God: Hee was a Cum hîc Scriptura sin­gulariter de Henoch dicat. — existimant aliqui Henoch sanctiorem quandam atque eximiam & perfectissimam prae caetcris vitam instituisse, &c. Malv. holy man. Holinesse is a walk with God, for ho­linesse is the very way of God himself, and there­fore he that walks in this way, walks with God, be­cause he walks in Gods own wya, Psalm 119.3. They also do no iniquity, they walk in his wayes. The good man walks with God, because he walks after God (as the phrase is) Deuter. 13.4. ac­cording to the Summa est reli­gio imitari quem colis. Lactant. Example of God, the Com­mands of God, he is a God-like man, one that doth not walk [...], as man, 1 Cor. 3.3. but [...], as God himself doth walk (alwayes understand it pro modulo). His life is a blessed conformity to God himself, in his Nature, in his Will, in his Works; he hates that which God hates, loves that which God loves, doth that which God doth, this is Holinesse, and this is the highest walking with God. The learned Interpreters do generally explain Enochs Walk by this notion. Piè & incul­patè vixit. Vatab. Hoc dictum propter ejus singularem sanctitatem. Bonfrer. Ex Dei praescripto vitam instituit mores conformavit. Malvend. Ambulavit in timore Dei. Oncel.

I have dispatched the Doctrinal part, or the opening of the phrase. I now come to Application.

1. Let us try our selves by this, whether we be Christians of a right stamp, Ʋse. this is an excellent glass for us to see our faces [Page 15]in: if we weigh many Professors in this balance, they will be found to be, not only light (for alas, the best I fear are so much is wanting as to measures and degrees, even in them,) but false and adulterate coin. Most mens religion is nothing, be­cause they do not walk with God; they are but nominal Chri­stians, Christiani sine Christo, (as Salvian speaks). I beseech you come to the Test, ad scrutinium, try what you are, finde out your state, what you are towards God, and for another world. Are we true Christians, or only notional Christians? How shall we find it out? By this, Do you walk with God? Let me tel you two things.

1 First, there are but few Enochs, few that walk with God, here and there one in a family, two or three in a parish, Jer. 3.14. the [...], the men of the multitude they go another way. E­noch was a man of another spirit, a rare and choice spirit, a man by himself almost, as God speaks of Caleb, Numb. 14.24. But my servant Caleb, because he had another spirit with him, and hath followed me fully. Indeed all men do walk, but how? after the flesh, Rom. 8.1. in the wayes of their own hearts, Eccles. 11.9. after their own devices, Jer. 18.2. after vanity, Jer. 2.5. after their own ungodly lusts, Jude 18. This is far from walking with God, and yet this is the course of the most in the world: the unclean man walks with his lusts, the covetous man with his wealth, the voluptuous man with his pleasures, the hypocrite with his formal duties, &c. Alas, with sorrow we may speak it, there are but very few that walk with God, vix tot quot Thebarum portae, &c. This path of holiness is an untrodden, unfrequented path by the generality of men. Try your selves therefore where you walk, whether with the most, or with the best. Mat 7.14.

2 Secondly, know this; every man is in the sight and judgment of God according to his walking. 'Tis not Jacobs voice, that makes a true Christian, a little religious talking, a parcel of fine words; God looks to the ways, not to the words; to the walking, not to the talking. Nor 'tis not some particular acts, that set a man right and straight, as to his spiritual condition. One Swallow doth not make a Spring; Ʋna Hirundo non facit ver. some few good acti­ons do not make a Christian. Wicked men in some particular [Page 16]acts may be very good. Cain sacrifices, Ahab humbles him­self, Jehu is zealous; Gen. 4. [...] 1 King. 21. [...]. 2 Kings 10.16. like the Dial, which though it stands, yet at some particular time once in the space of twelve hours it will be right. And on the other hand, A child of God in some particular acts may be very bad. Noah is drunk, David unclean, Gen. 9.21. 2 Sam. 11.4 Matth. 26.74 Psal. 73.15. Peter denies his Master; &c. therefore no man is to judg by these, for then he will justifie the wicked, and con­demn the righteous; but look to your walking, the general bent and tendency of the heart, the scope and course of your conversation; whatever this is, according to that God judges of you, Cant. 5.2. I sleep, but my heart waketh. Sometimes I turn aside for a pace or two, but the great inclination of my heart, is to keep close to God. Here's grace, so God esteems it. The sum of all is this; you pray sometimes, and hear the Word, and do good things; but is your walk with God, that the bias of the soul stands towards God, the impetus of your spirits is after him, that there is an habitual work within you, which turns the great stream of the heart towards holinesse? if so, you are Enoch's, real Saints: be of good comfort, your glory is sure.

The main use shall be by way of Exhortation, to presse this upon you, Ʋse 2. that you live this excellent life of walking with God. Oh that I might prevail with some, to resolve in the strength of God, to set upon this walking. This concerns us all: We that are Ministers, let us walk with God; as 'tis said of Levi, He walked with God in peace and equity, and did turn many a way from iniquity, Malachi 2 6. You that are private Christians, whether rich or poor, high or low, do you walk with God? Great persons will not let mean men walk with them, that's a posture of too much familiarity; but God is willing the meanest creature should walk with him, and so con­verse with him.

In the prosecuting of this verse, I'le do two things. 1. I'le lay down some directions. 2. Ʋrge the duty upon you by some Motives.

In the Directive part, I'le speak 1. To the matter of your walking. 2. To the manner of your walking. For the matter of your walking, I'le briefly run over the particulars which [Page 17]have been mentioned, and presse each upon you; Walk and walk with God.

1 First, Walk and be active Christians. The Apostle exhorts Timothy, to stir up the gift of God which was in him, [...] Est ignem cine­ribus conditum folle aut flatu suscitare, ut re­ardescat. Corn. A Lap. Cant. 1.12 Matth. 5.15 2 Tim. 1.6. I would presse the same upon you. Have you grace? stir it up, put it out into act, let your spikenard send forth its smell, let not your light be concealed under a bushel. Corrup­tion is active in the wicked, Grace should be active in the good; shall they do more to dishonour God, then you to glo­rifie him? you have your grace for action, first for Rom. 7.12 Paulum sepultae distat inertiae celata virtus. Hor. De non entibus & de non ap­parentibus ea­dem est ratio. fruit, then for glory. As good no grace, as not to act it. The way to have more, is to act what you have, Habenti dabitur, Matth. 13.12 The active Christian is the most excellent Christian. In fowls that go, the leg is best; in fowls that fly, the wing is best; the exercise of the part makes the difference. If you be idle, God will lose his glory; for as to men here, his glory depends up­on the acting of grace, Matth. 5.16. Let your light so shine, &c. The habit of grace brings glory to us, but 'tis the acting of grace that brings glory to God. Your Saviour acts his grace for you, do you act your grace for him; he is alwayes at work for you: the Heavens are alwayes in motion, John 5.17 but the Earth stands still. Christ ever lives for us, we seldome live for him, Heb 7.25. the greater is our shame. Well, up and be doing, and the Lord will be with you; your time is but short, your work is great, double your diligence, and be very active. 1 Cor. 7.29.

2 Secondly, Walk and be growing Christians, 2 Pet. 3. ult. Grow in Grace, and in the knowledg, &c. Be like Ezekiels wa­ters, which were first to the ankles, then to the knees, Ezek. 47.3, 4, 5 then to the loins, afterwards they were a river that no man could passe over: Thus do you rise and increase in Grace, go from little to much, from sincerity to perfection; let grace have its perfect work; whilest others are joyning house to house, Jam. 1 4 Isai. 5.8 grow­ing in wealth, do you grow in grace; you cannot have too much of it: a man may have too much of the world, he cannot have too much of grace: wicked men grow worse and worse, do you grow better and better; 2 Tim. 3.13 your opportunities are admirable; if you stand still, who shall go forward? We have many in these times, who are like the Sun in Joshuah's time, that stood still; Josh. 10.12 [Page 18]many worse, like the Sun in Hezekiahs time, they are gone backwards many degrees: Isa. 38.8 O Christians, take heed of this, and on the other hand make some progresse in the things of God; from babes in Christ, Heb. 5.13, 24 be strong men in Christ; from those that must be fed with milk, get your senses exercis [...]d; from dwarfs be like the sons of Anak, in faith and holinesse.

3 Thirdly, Walk, and be orderly Christians, keep to the rule in every thing be not Antinomians in practice: Our doctrinal An­tinomians are not many, our practical Antinomians are very many; they dispute, and we practice; our heads oppose, our lives embrace their dangerous opinion: Psal. 50. ult. Oh, let your conversa­tion be an ordered conversation: An ordered Covenant calls for an ordered conversation; our Grace in duty, must answer to Gods grace in mercy. Your Covenant is ordered in all things, 2 Sam. 23.5. Let your carriage answer to this Covenant. Doe nothing, but be able to say, Here's my rule for what I doe.

4 Fourthly, Walk, act from a free spirit, Psalm 51.12. Let your obedience be nothing but [...], a labour of love: Heb. 6.10. act not as slaves, but as sonnes; not to shun the rod, but to please the Father; Though Heaven and Hell should be burnt up (as that famous Martyr said) that there should be no pu­nishment to affright you, no reward to allure you, yet from an inward principle of love to the wayes of God, walk in them; look upon it as your meat and drink, John 4.34 to be doing the Will of your heavenly Father; Say, Lord, obedience is enough, a sufficient reward to it self. This spiritual ingenuity will be your crown and glory. Nothing commends an action (saith Lactantius) so much as this. 'Tis the will that is mensura actionum (saith Aquinas) let a man do that which is never so good, if he doth it [...] and [...], 1 Pet. 5.2 Aug. Confess. l. 1. c. 12. that spoils the action; for Nemo invitus bene facit, etiamsi bonum est quod facit (saith Au­gustine.)

5 Fifthly, Walk, hold on with an even pace in the good wayes of God. The even Christian is the excellent Christian; when the pulse beats evenly, all is well. To be sometimes up, and somes times down, sometimes hot, sometimes cold; this argues a di­stempered heart: many are like your Jades, either they will [Page 19] gallop, or stand still; either they will be very good, or nothing at all. Oh, that we could get a fixed heart, Psal. 57.7 to be constant and uniform in the whole tenor of our life! Thus I would have you walk; but farther, walk with God: that's the second thing. And here,

First, Walks alwayes as in the Presence of God, believe this as a truth; where-ever you are, God is with you. Sin may hinder you from his gracious presence, but no place can secure you from his observing presence. Psal. 139.7, 8, 9 10, 11, 12 Whither shall I go from thy Spi­rit? or, Whither shall I fly from thy presence? If I ascend up into heaven, &c. 'Tis with God as 'tis with a Picture: if it be well drawn, where-ever you are in the room its eye is upon you. Thus 'tis with the All-seeing eye of God, 'tis upon us where­ever we are. 2 Kings 5.26 Went not mine heart with thee when the man turn­ed again from his chariot to meet thee? saith Elisha to Gehazi. We think to carry things closely, but we are foolish. God is privy to our very thoughts, to our greatest secrets and retire­ments. This a child of God knows, and he would not have it otherwise. Velleius Paterculus tells us a story of one Livi­us Drusus; There comes an Artist to him, and tells him, if he pleased, he would so contrive his house, that do what he would, none should see him; Ʋt libera à conspectu, immunis ab omnibus arbitriis esset. No, saith Drusus, but rather shew your Art, make my house so that all may see me, for I am not ashamed to be seen. Tu verò siquid in te artis est, ita compone domum meam, ut ab omnibus conspici possit. I apply it to a child of God. The Hypocrites torment is Gods Omnis­ciency and Omnipresency, he would fain not be seen by God and men; but the upright man, he knows God sees him, and he re­joyces at it. Well, you believe this, live in the practical con­sideration of it; what a world of sin would this prevent, if men did but alwayes set God before them! When Latimer heard the pen behind the curtain, he answered very warily. The Romanes, when they would not do an undecent act, they would fancy a Cato, &c. a Fabius in the room. The Maid would not gratifie the lust of her unchaste suitor, till he could find a room where God might not see them; and so she escaped his wicked solicitations. Atheisme is at the bottom of every sin, [Page 20]and this is one great piece of it; we think God doth not see us. And therefore work this home upon your spirits, and whenever a temptation comes, crush it with this, How shall I do this under the eye of God? Psal. 16.8 The eye of man would keep off much sin in the world, and shall not the eye of God much more? Walk thus, and you shall not be greatly moved.

2 Secondly, walk with God; let your converse be with him: Let others please themselves in their friends, in their creature-enjoy­ments, in their carnal converses, do you delight your selves in God. Assuesce cum eo. Pagnin. Let your fellowship be above: Acquaint thy self with God. and be at yeace, Job 22.21. A man may as really by prayer and meditation, and the Promises, converse with God, as one man converses with another in a civil way. Why are you so much strangers to it? Why so little with God? doth not he usually give out that which fills the soul with joy unspeakable and full of glory? 1 Pet. 1.8. Psal. 63.3 Are not his visits better then life? Is not the heart ra­vished under the tastes of his love? Is not the enjoyment of him infinitely above all comforts here? Is he not willing to come to you, and to give out of his Loves? Why do you not walk with him? why do you not converse with him here, with whom it shall be your glory to converse hereafter? Cry out, Whom have I in heaeven but thee? Psal. 73.26 Psal. 63.1 Psal. 4.6. My soul thirsteth for thee. Many say, Who wil shew us any good? Lord, lift' thou up the light of thy countenance upon me.

3 Thirdly, Walk with God, and live above this world. This is a hard duty, especially to you here in this City, who have so much of the world; but let me prevail with you to put it in­to practice. Psal. 17.14 Jer. 17.13 Luke 16.25 Phil. 3.19 Heb. 3.1 Tit. 2.13. 1 Cor. 3.22 Mat. 6.20. 2 Pet. 1.4 Gen. 17.1, 7 Let those who have their portien here, whose names are written in the earth, who have all their good things here, let them mind earthly things, and take their fill of these dreggs; But you, the people of God, who have the heavenly cal­ling, great and glorious hopes, interest in Christ, treasures in hea­ven, precious promises, an All sufficient God for your God; you must live a higher life. If you be worldly, you debase God and Christ, the most excellent things of grace and glory, nay, your own selve; for that Saint which doth not live above the world, lives much beneath himself. The Lapwing hath a Crowne upon her head, and yet she feeds upon excrements. The childe is [Page 21] heire to a Kingdome, and yet he lies tumbling in the ashes. The true believer is highly-advanced through grace; he's an heire, nay, a co-heire with Jesus Christ; Rom. 8.17 for him to stoop to these beggerly enjoyments, 'tis much below him. Christians, you have the Ocean, care not for the drop; the fountaine is yours, Jerem. 2.13 away with broken cisternes; you have the pearle, get above the dirt; (for so the world is, but a cabul, a dirty thing.) 1 Kings 9.13 Minde it you may, in its proper place and sphere, keeping it under a due subordination; but be sure of this, that you live above it. Let your thoughts be above it. What? from morning to night, all the day long, thinking upon this businesse and that businesse, this comfort, and that comfort? no room for heavenly meditation? the thoughts are the spirits of the soule (as it were), must all be spent in the worlds service? The thoughts are the wings of the soule, will you never by them take a flight to heaven and heavenly objects? Let your love be above it. Miser est omnis animus vinctus amiciti â rerum mortalium- Aug. conf. l. 4. c. 6. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him, 1 John 2.15. Let your desires be above it. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flie away as an Eagle towards Heaven, Prov. 23.5. Let your comforts be above it, your hopes be above it, your satisfaction be above it; be content with the worst of the world, be not satisfied with the best of the world: be thankful for the crumbs of the world, but do not take up with the crownes of the world. In a word, let your life be above it: Be not conformed to this world, Rom. 12.2. You live above it, when you do not live according to it; and 'tis as hard, not to live according to it, in the customes of it, as to live above it in the comforts of it. Thus I beseech you walk with God: get your hearts loosened from all things here, and live where you must die; I mean, live upon that now, which, if you would have peace and comfort, you must live upon, when you come to die; say not of things, as that profane man once did of persons, Cum ist is mallem vivere, cum illis mallemmori; With riches I had rather live, with grace I had rather die.

Fourthly, walk with God, (that is) carefully and diligently observe God, and inke notice of him in all the discoveries which [Page 22]he makes of himself. Study God in his Word, in his Works, in his Son, in every thing, and by every thing, rise up to a reve­rential, humble, practical acknowledgment of God: Trace him in all his steps, and go as far as you can; and when you can go no further, then fall upon the admiring of him; Oh the depth of the riches; both of the wisdom and knowledge of God! How un­searchable are his judgments, and his wayes past finding out! Rom. 11.33.

In the Doctrinal opening of this particular, I laid down some practical Hints about the due observance of God, to which I referre you, and shall not here further enlarge up­on it.

5 The last thing is this: walk with God by being holy: I say, Be holy; 1 Pet. 1.15. as he who hath called you is holy, so be ye holy (and that too) in all manner of conversation; in all your relations, in every condi­tion, in your callings, at all times; in all companies, in every turn of your life, [...]. in your whole carriage and deportment by ye holy. What Argument shall I use to enforce this advice!

Be holy, for your God is Sanctitas Dei est universalis illius justitia seu infinita, ac sim­plex Dei virtus qua sese ut sum­mum bonum, omnisque boni fontem, ali áque rectae suae ratio­ni ac voluntati consentanea a­mat & dissenta­nea aversatur. Gomar. holy. Will you not be like your God? All people, whatever they pitched upon for their God, were they never so ignorant, they would labour to be like their god; nay, some would be Adulterio delectatur. quis? respicit Jovem, &c. Vid. Jul. Firm. de er. Prof. Relig. Isai. 6.3. vitious, because their gods were so. What a shame is it to us Christians, that we are so unlike to our God, the holy and true God! Let us resolve in a blessed imitation of God. All people will walk, every one in the name of God, and we will walk in the Name of the Lord our God for ever and ever, Micah 4.5. Be holy, for Holiness is the very glory of God, Glorious in holinesse, Exod. 15.11. 'Tis the glory of Christ. Holy, Holy, Holy, is the Lord of Hosts: This is spoken of Christ, for saith John, John 12.41. These things, said Esaias, when he saw his glory and spake of him (that is) of Christ. Holinesse is the glory of the Gospel; by this you do adorn the Doctrine of God our Saviour, Tit. 2.10. Ho­linesse is your own glory, here and hereafter. 'Tis your glory here, it puts a beauty and excellency upon you: 'Tis called, Psal. 110.3. The Beauty of Holinesse. 'Tis your glory here­after, it certainly ends in glory. No seeing of God without it, Hebr. 12.14. a certainty of seeing God with it. They that [Page 25]have their fruit to holinesse, shal have in the end everlasting life, Rom. 7.22.

So much for the matter of your walking, I come to the se­cond thing, to lay down some Directions concerning the man­ner of your walking with God.

In the first place, you must walk humbly with God. 'Tis not thousands of Rams, or ten thousands of Rivers of Oyl, &c. These are not the things that God looks for: He hath shewed thee, O man what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, Micah 6.8. and to walk humbly with thy God? God loves the humble Walker. He Himself loves to walk with such an one, nay, to dwell with him, Isa. 57.15. The proud man, God sees him a far off, Psal. 138.6. He keeps at a distance from him; and when he doth draw near him, 'tis not as a friend to walk with him, but as an enemy he marches against him in battel array, to break him in peeces, so the word im­ports, God resisteth the proud, 1 Pet. 5.5. [...], ex-adverso qua­si aciem instru­it. Gerhard. [...] a word hard to be opened. Be ye therefore clothed with humility. Humility is the great Grace. Augustine being ask'd what was the first Grace, answered, Humility; What's the second, Humility; What the third, Humility: 'Tis all in all, 'tis a prime and choice grace, 'tis the crown, the ornament, the varnish of every grace, 'tis that which makes eve­ry grace to thrive, nothing brings into the soul so much joy, as Humility, for God loves to lay his wines in the lowest Cellars. Oh! labour to act this grace, and to walk humbly. What is man that he should be proud? what are the best of men, that they should be pufft up? what are you? a little dust, Cum humili­mus, cur non humilimus? Bern. a little well-complexion'd dust, poor piles of grasse, things of nothing, finite drops, creatures, and sinful creatures too, meditate much upon this, and upon the glorious Majesty of God, your infi­nite distance from him, this will make you humble, this will draw out self-debasing, God exalting, grace-admiring thoughts, Gen. 31.10. (and there's humility) this will make you with Jacob to say, you are lesse then the least of all Gods mercies, Job 42.6. Isaiah 6.5. Ephes. 3.8, 1 Tim. 1.13. with Job to ab­hor your selves in dust and ashes, with Isaiah to cry out, un­clean, with Paul, the least of Saints, and the greatest of sinners: and this is rare walking.

2 Secondly, walk uprightly, be upright and straight in your walking. Gen. 7.1. I am God All-sufficient (saith God to Abraham) [Page 26] walk before me, and be thou perfect, that is, upright, for sincerity is all the perfection that here we can arrive at. He that wal­keth uprightly, Prov. 10.9. Eph. 6.5. Acts 2.46. 2 Chro. 6.14. Hos. 10.2. 1 King 18.21. walketh surely. What is it to walk uprightly? To have a single heart for God, to walk with him in singlenesse of heart, with all the heart, as the Scripture expresses it. A di­vided heart is a naughty heart, when men halt betwixt God and Baal, betwixt Heaven and Earth, Grace and Sin, Christ hath something, and the Divel hath something, here's hypocrisie; Take heed of this, God hates it; he can pity a child though he stumbles and falls, but he abhors an halting hypocrite. Let God have all, devote the whole man to him, have but Psal. 86.11. [...]. Septuag. An hypocrite is [...] a double heart­ed man, James 1.8. Psalm 101.2. Prov. 10.29. Isa. 38.3. one heart, for his service and glory; thus walk, and this shall be your ad­vantage, you shall have much of Gods presence, I will behave my self wisely in a perfect way, O when wilt thou come unto me? You shall find the influences of grace, to strengthen you to hold out in your walking. The way of the Lord is strength to the upright. Upright walking will sweeten every affliction. See 2 Corinth. 1.12. will sweeten death it self to you. It did so to good Hezekiah, Remember, O Lord; how I have walked be­fore thee in truth, and with a perfect heart: In a word, thus walk, and God will deny you nothing: The Lord will give grace and glory, Psalm. 84.11. no good thing will he withhold from them that walk uprightly.

3 Thirdly, Walk with God closely; I might here lament the loose walking of many Professors in our age. What's become of our close walking? the people of God in former times, how strict were they, how circumspect; we have found out a broad­er way to Heaven, then what they walked in. We may sadly complain, as to the Power of Godlinesse, there is a mighty forsa­king in this Nation. Remember from whence you are fallen, and repent, Revel. 2.5. set up again close walking with God, allow not your selves in the practice of the least sin; flee from the very appea­rance of evil; 2 Thess. 5.22. omit not any duty, be it never so difficult; comply with every command, Luke 1.6. let no temptations cause you so much as to step aside from God; thus do you keep close to God, and he will keep close to you; 2 Chron. 15.2. but if you forsake him, he will forsake you. And let me tell you this, every departure from God will end in bitternesse; Psalm 51.8. if you leave him to gratifie corruption, look for [Page 27] broken bones. God will either make you walk closely or mourn­fully; which of the two is the better, do you judge.

4 Fourthly, walk watchfully. Blessed is he that watcheth and keepeth his garments, l [...]st he walk naked, and they see his shame, Revel. 16.15. Matth. 13. ult. What I say unto you, I say unto all, Watch, saith Christ. In your walking, see you be thus watchfull. Your way is slippe­ry, you may soon lose it; the heart, like Balaams Asse, Numb. 22. [...]3. will be flying out of the path, the Divel laies snares for you, many en mi [...]s lie waiting for you, you had need look about you, and be carefull what you do, Keep thy heart with all diligence, Prov. 4.13. saith Solomon: Keep it as a Jailor keeps his close Prisoner, with a watchful eye, for fear he give him the slip: where ever you are, there is a deceitful heart within, a tempting Divel, and a flattering world without; look to your selves and keep your feet when you go into the House of God, Eccl. 5.1. when you go into your own houses: every place is full of snares, and therefore in all places, and in all things watch. The heeedful Walker▪ is the sure Walker. David neglecting this duty, 2 Tim. 4.5. Psalm 73.2. his feet were almost gone, nay, in three or four eminent cases they were quite gone.

5 Fifthly, walk with God unweariedly, take heed of tyring in the way of Holinesse. The Heavenly Orbs are in perpetual motion, and yet unwearied. The Sun hath run his course for some thousands of years, 'tis as fresh as ever it was. Oh, that Grace might imitate Nature! Be not weary in well-doing, Gal. 6.9. 2 Thess. 3.13. you shal reap if ye faint not. What a shame is it to us? Wic­ked men are never weary in the service of their lusts; and how soon are we weary in the service of our God? We cannot spend a little time in prayer, but the duty grows irksome, Mal. 1.13. and in the general course of our obedience, we are ready to sit down almost as soon as we have set out. Away with this slothfulnesse, hold out vigorously; though work be difficult, though God doth exercise you with much waiting, yet be not weary.

6 Sixthly, Walk with God believingly. We walk by faith, in opposition to sight. Oh! that we did walk by faith in oppo­sition to carnal reason, to sinfull dependancies, to distrustfull faintings. 2 Cor. 5.7. In your resting (I mean upon Christ) is the act of faith, in your walking is the life of faith. Paul tels us, Gal. 2.20 the [Page 28]life which he lived in the flesh, he lived by the faith of the Son of God. The life of faith is a brave life, no life goes beyond it, but the life of fruition, and that's Heaven. Christians, this life of faith should be twisted into your walking with God. That which in the Text is called walking with God, Paul calls faith (for however 'tis expressed in the Old Testament, in the New, Paul will set it forth by faith; for so excellent was this Grace in his eye, that he'l set the Crown of all upon the head of faith) Heb. 11.5. By faith Enoch was translated (that is) upon his faith: so then Enoch walked in faith; imitate him, I beseech you, in this, walk in faith, or you'l never walk steadily: Sincerity keeps us from halting, Watchfulnesse keeps us from stumbling, Holi­nesse keeps us from wandring, Resolution keeps us from tyring, but 'tis faith that keeps us from fainting. Psalm 27.3. I had fainted, but that I verily beleeved to see the goodnesse of the Lord in the land of the living. Isaiah 26.3. Are you weak? faith will reach you a staffe, and that is God himself, upon whom the sinking soul may stay it self. Are you scorched with heat in your walking? faith wil fetch cooling vertue from the Fountain Christ, to refresh you. Doth the difficulty and the tediousness of the way discourage? See, Hebr. 11.26. saith faith, There's the recompence of reward, you will be at it presently, Ephes. 6.16. hold out. Are you afraid of enemies? faith will shield you. Do you want necessaries for your journy in your wildernesse-way? faith will go to Christ, and fetch food, rai­ment, counsel, gold &c. 'twill bring in all provision that's ne­cessary. Are you troubled because you are alone? faith will bring Christ, the promises to bear you company. Are you sometimes stung by the way? John 3.14. saith faith, there's the brazen Serpent to heal you. Admirable is the use of faith in a Christi­ans journey; make it your Vade mecum, and all is well. Faith wil do strange things, 'twill lay you low, and at that same time 'twil lift you up; 'twill make your condition good and bad by the same breath; bad as to weak worthlesse self; good, as to God, to rich and free grace, faith will by the same hand empty and fill; faith will make the Sun to shine, even when cloude and darknesse are round about you; faith will (like the Philosophers stone) turn all into Gold. But I am got into an excellent subject, and I forget my self.

7 Seventhly, walk with God nimbly; quicken your pace, and go fast in the way of God; strive who should go the fastest, to be as the Disciple that out-ran Peter to the Sepulcher, John 20.4. I will run the way of thy Commandments; John. 20.4. Psal. 119.32. David would not creep to Heaven, but he would run to Heaven. What a shame is it? many run to Hell, and we do but creep to Hea­ven; some make haste to get wealth, Prov. 28 22. and we are slow in getting glory. Let me tell you this, the faster you walk, the sooner you'l come to your journeys end. But if we go so fast, we fear we shall be weary and faint; You have an excellent Promise to prevent this objection. Isa. 40.30.31. Even the youths shall faint and be wea­ry, and the young men shall utterly fall; but they that wait upon the Lord shal renew their strength, they shal mount up with wings as Eagles, they shall run and not be weary, and they shall walk and not faint. Natural motion spends strength, but spiritual mo­tion increases strength, here the way to do much, is to do much. But they that would go apace, Magno viatico breve iter vitae non instruitur; sed oneratur. Min Foelix. Heb. 12.1. must not burden themselvs with any weighty things: the world is a weight, sin is a weight Let us therefore lay aside every weight, and let us run with patience the race that is set before us. There must be patience, because sometimes the way is bad; and there must be running or nim­bleness, because the way is long.

8 Eighthly, walk with God cheerfully. Rejoyce in God alwayes; and again, I say, rejoyce: Phil. 4.4. The gemination of the command ar­gues the difficulty of the duty, and the excellency of the duty. God loves a cheerful giver, and he also loves a cheerful liver. 2 Cor. 9.7. Nothing doth more honour Religion, then the cheerfulness of them that possess it. Spiritus Calvi­nisticus est Spi­ritus Melan­cholicus. Is not this one of the reproaches that wicked men cast upon the people of God? they are heavy, sad, drooping, melancholly men, there's no mirth amongst them; wipe off this reproach by a cheerful walking: I do not press upon you the foolish, frothy, carnal mirth of the world, but that which is holy and comely. Lift up your heads, give not way to dejectedness. The joy of the Lord is your strength. Nehem. 8.10. Prov. 15.1.3. By sorrow of heart the spirit is broken; it breaks the countenance, it enfeebles the spirit; who should be cheerful if not you? Why art thou so sad from day to day, seeing thou art the Kings Son, 2 Sam. 13.5. said Jonadab to Amnon? Is God your Father, Christ your Sa­viour, [Page 30]Heaven your inheritance, Everlasting Joy your portion; notwithstanding all this, will you be sad? But we are thus and thus afflicted. Be it so: Yet rejoyce, your sin is pardoned, this makes affliction to be no affliction. And the inhabitant shall not say, I am sick; the people that dwell therein shall be forgi­ven their iniquity. sa. 33.24. But we are often under the sad withdrawing of God. Be it so, yet rejoyce. For a small moment have I forsaken thee, but with great mercies will I gather thee. But we are to mourn for sin. sa. 54.7. True, but one duty must not justle out another. Even in this sorrow there is matter of joy, and this sorrow is very well consistent with spiritual rejoycing. Verus poeni­te [...]s de peccatis [...] & de do­ [...]re gauder. I might instance in other things; pray labour to be cheerful: 'tis not onely your priviledge, but your duty; which if you will discharge (not from the constitution or temper of the body, but) from Gospel-Principles and motives, it will be highly pleasing to God, and much to the creduit of your profession; Daniel with his pulse to look so well! Dan. 1.15. surely there's something in it; when wicked men shall see you, though under afflictions, to bear up cheerful, surely they will say, There's something excel­lent in Religion.

9 Ninthly and lastly, Walk with God constantly and persvee­ringly. Indesinenter ambulavit. Jun. Thus Enoch walked (as hath been already hinted) 'tis not a turne or two that will do the businesse; you must persevere in the way of Holiness. I beseech you take heed of Apostasie, a sin never more common then in this Age; that indeed if the Scripture was not very clear, as to this point, ne­ver was there so much cause to question the truth of that com­fortable doctrine of the Saints Perseverance, Heb. 3.12. Heb. 10.3. Mat. 10.22. Revel, 3.11. 2 Epist. of Joh. 8. as now. But there's no disputing from the meteor to the fixed Star. Hold on in your way, do not depart from the living God. If any man draw back, my soule shall take no pleasure in him. 'Tis your perseverance that must crown all. He that endureth to the end, he shall be saved. Recedente ju­stitia recedat necesse es & corona, Cypr. de Unit. Eccl. 2 Pet. 2.21. Hold that fast which thou hast, that no man take thy Crown. Lose not that which ye have wrought, but re­ceive a full reward. Better ye had never entred upon this walk, then not to continue in it; Can ye be better then in Gods wayes? Are Egypts onions better then Canaans grapes? Will you leave the joyes of holiness for the pleasures of sin? [Page 31]Are you not within sight of the place of rest, and will you now turn back? Turpe est in­extremo defice­re. Luk. 14.34. will you repent of your walking with God when you come to die? if you leave him, will you be any thing but salt that hath l [...]st its savour, that's good for nothing but to be thrown to the dunghill? The Lord, even God our Father, so e­stablish you, that you may so walk, and so run, 1 Cor. 9.24. that ye may obtain.

I have done with the Directive part. I now come to the Perswasive part, to exhort and press you to this blessed walk­king with God.

To prevail with you herein, I might lay before you several Arguments, drawn from the present state. As

1 First, 'tis the safest walking; He that walks with God, he's under the Protection of Heaven, nothing can hurt him; He shal dwell on High, his place of defence shall be the munitions of rocks, Isa. 33.16. Psal. 90.1. Iob. 5.24. He shall abide under the shadow of the Almighty. His Taber­nacle shal be in peace.

2 Secondly, as there is safe protection, so there is abundant pro­vision in this walking with God. Here's no danger to be feared, here's no good to be wanted. Psal. 34.10. The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing: Bread shall be given him, his waters shall be sure. Isa. 33.16.

3 Thirdly, this is the sweetest walking, What are all the joys of carnal men, to the joyes and comforts which are to be found in an holy life? Wisdoms wayes are wayes of pleasantness, Prov. 3.16. Isa. 64.5. and all her paths are peace. Thou meetest him that rejoyceth and worketh righteousness, those that remember thee in thy wayes.

4 Fourthly, this is the most honourable and glorious walking. It puts a glory upon the creature to walk with his Creatour; as 'tis an honour to the beggar to walk with a King. Holy men are glory it selfe. Ʋpon all the glory shall be a defence. Isa. 4.5. Faith puts a Glory upon the Person, and Holiness upon the Life.

5 Fifthly, this walking pleases God. Enoch had this testi­mony, that he pleased God. Heb. 1.5. His walking with God was pleasing God. I might very much enlarge upon these and such other Arguments: but I pass them by, and shall onely insist upon the great Motive in the text: Walk with God on Earth, and live with God in Heaven. And he was not, for God took him.

And so I passe from Enochs Holiness, to Enochs Happiness. Here I might enter upon a very large discourse from this clause, but I'le onely open the sense of the words, and then shew you what there is in them, to stir you up to walk with God.

To all the rest its said, And he died, And he died, but here's a variation of the phrase, [...] He was not, &c. In the Hebrew 'tis, And not he, for God took him. Some make the words to hold out Enochs death. And not he, (that is, he died) God took him, (that is) away by a sudden and untimely death: And so 'tis pa­rallel to that, Gen. 42.36. Joseph is not, and Simeon is not, and Jer. 31.15. Rachel weeping for her Children, refused to be comforted, because they were not, ( viz. they were dead) and so for the other expression, saith Elijah, 1 Kings 19.4. It is enough now, Sumpsit eum Deus i. e. mor­tuus est. A­ben-Ezra. O Lord, take away my life. And thus the Jewish Doctors do expound the words. But this is directly contrary to what we have in the New Testament, Heb. 11.5. By faith Enoch was translated, that he should not see death. Ole­aster sayes from hence, 'tis probable he did not dye; and Drusius with his wit would enervate the strength of the place, Drus. in Praef. ad Henoch Perer. de trans. Enoch quaest. 1. Rivet Exercit. 49. in Gen. Non erat, quia non mori eum fecit Deus. [...] Septuag. by several evasions which he suggests, but both are censured; Pererius blames the one, and Rivet the other.

In the general, all the learned agree in this, that Enoch did not die, but that he was in an extraordinary manner translated hence, so the Targum renders it; God made him not to dye: so the Septuagint, just as you have it. Heb, 11.5. He was not found, for God had translated him. But if we come to particulars, we shall find a difference betwixt the Protestant and the Popish Writers, and that in two things.

• 1. As to the Place, whither he was translated.
• 2. As to his unalterable permansion or continuance in that place, whatever it is.

1 For the first, the Papists say, he was translated into Paradise, where Adam and Eve were put in the state of their innocency. There Enoch and Elias, and some others, are placed by God, there to continue in a very happy state for some time. Many of the Papists themselves do not greatly fancy this opinion; for some of them do agree with us, Rev. 2.7. as to Enochs Translation in­to [Page 33]to the Paradise of Heaven, and others deny that that Paradise into which our first Parents were put, is yet in continuance. No 'twas lost in the Ʋniversal Deluge. Percr. disp. de Enoch. But others of them are very hot upon it, as Bellarmine, Lessius; Sextus Senensis, &c. And some of the Ancient Fathers are of their side, Dicere Henoch & Eliam non esse translatos in illum Para. disum terre­strem inibique versari, est con­tra divinam Scripturam, & à fidei regulâ exorbitare. Sixtus Sen. Bibl. l. 5. Annot. 36. Just Mart. Quaest. & resp. ad Orthod. in Resp. ad Qu. 85. Dicunt Presbyteri qui sunt Apostolorum Discipuli, eos qui translati sunt, illuc translatos esse Iren. Adv. Haeres. l. 5. c. 5. Justin Martyr speaks expresly the same; so doth Irenaeus and some others: and the [...] Theodor. Qu. in Gen. Inter. 45. rest of them generally speak modestly, as being rather for a sober silence then a too curious inquiry in­to this secret, which the Scripture doth not clearly make out to us. * [...]. Et quae sequuntur. Chrysost. Hom. 21 in Gen. Quid de Hellia factum sit nescimus; hoc de illo tamen credimus, quod vera Scriptura testatur. Aug. contra. Faustum Manich. Quò raptus fuerit Deus novit. Cyprian.

Our Divines on the other hand assert, that Enoch was tran­slated into Heaven, the Coelum Empyraum, Gerh. l. 8. de Mor. 1.163, &c. Rivet. Exercit. 49. in Gen. Mr. Perkins upon Heb. 11.5 Calvin seems to differ, Ne (que) tamen in coele­lestem, gloriam translatus est; sed tantùm prae­sentis vitae mi­seriis solutus, donec veniret Christus resurgentium primitiae. Rivet givee you his sense in these words, in Exercit. piiùs citatâ. Peter Martyr also speaks ambiguously. Loc. Com. Cl. 32 c. 16. de raptu Heliae & Henoch. the place of the blessed, both soul and body, and that he is now there immedi­ately with God, in a state of blessednesse and perfection. 'Twas with Enoch in his Translation, as it was with Elias in his; but of him 'tis said, he went up by a Whirlwind into Heaven, 2 King 2.11. thither therefore did Enoch go also. Much is spoken for the justifying of this opinion though when all is done, the judgement will not be under so full a command to assent to it, because the word is silent, or at least doth not speak so expresly to it. They that will please to inquire further into it, may turn to the Authors cited in the Margent.

2 A second difference is as to Enochs Permansion, in that state into which he is translated. The Papists say he did not die, but he shall come again, Nondum He­noch est mortu­us, sed morietur tamen aliquan­do, quia sen­tentia, &c. A­quin in Com. ad ep. ad Hebr. and then he shall be subject to death as others are; and at this comming he shal appear with Elias, as the two witnesses that John speaks of, and so he shall be slain. We say, he never died (against the Jew) and never shal die (against the Papist) his Passe to glory was extraordinary, and so he falls in with those whom the Lord shall find alive at his second coming they shall all 1 Cor. 15.51. be changed, but they shal not die. 'Tis true, 'tis appointed to all men once to die, but yet God can grant an exemption or extraordinary dispensation where he will, Si quis illud Apostoli obji­ciat, constitu­ [...]um esse omni­bus semel mo­ri, facilis est solutio, quòd mors non sem­per sit Divorti­um animáe à corpore, led mo­ri dicuntur, qui corruptibilem exuunt naturam, qualis erit mo [...]s [...]um quos dies ultimus superstite [...] inveniet. Calv. ad loc. Rom. 5.14. Id intelligi debet de mortis jure in omnes; non quò [...] Deus nullos a morte possit eximere. Rivet. Moritu [...] & qui de mutatur. Dras. for he is not so thereby bound, but he can act as he pleases. And whereas 'tis said, All have sinned, and therefore death hath passed upon all; that is to be understood in point of guilt, which makes all obnoxious to death, and to deserve the inflicting of that as the punishment of sin, yet God may give a relaxation out of his mercy and gracious Soveraignty. The objections of our adversaries are not considerable further, then in what hath been hinted, and therefore I will not stay upon them.

Having thus briefly given you the sense of the words, I sha [...] now draw out the strength of them by way of motive to pres [...] you upon this holy walking with God. There are three thing that have a great emph si [...] in them.

• First, God took him.
• Secondly, God took him immediately.
• Thirdly, He was fit for God.

1 First, I say, God took him (that is) to himself, to be where h [...] to enjoy his beatific [...]l Presence in Glory. [...] Joseph. Ant. Jud. l. 1. c. 4. Hoc enim de Enoch legimus aut Eliah; fed & tu rapieris in Spiritu. Ecce currus Eliae, ecce ignes, etsi non videntur, p [...] ­ [...]tur, ut justus ascendat, innocens transferatur, & tua vita mori nescit. Ambros. Enoch walked wi [...] God, and Enoch went to God. This is the happinesse of ever child of God that walks with him, whenever he dies God take [...] him. Enochs passage was extraordinary: He was not, that wa [...] [Page 35]to himselfe, but Enochs Glory; for the substance of it, every holy man hath it; God took him, that's a happiness in com­mon to all, of whom I am speaking. Let a true Christian go out of the world which way God pleases; with God he is, with God he rests. Death doth but bring such into their Fa­thers Presence, that's all the hurt it doth them. Here in the body they are absent from the Lord, 2 Cor. 5.6. Phil. 1.23. death brings them into the Presence Chamber; when they are dissolved, they are with Christ. Is it so? who then would not walk with God? To be with God, I say it again, to be with God, what tongue can express, what heart can conceive what this is! 'Tis a blessed thing to be with the Angels (those that stand by, Zach. 3.7. Heb. 12.23 Matth. 8.11. as the Prophet speaks) with the Church of the first-born, the old Patriarchs, Abraham, Isaac, and Jacob; the blessed A­postles; what's Paul in the Pulpit, to Paul on the Throne, (and yet that was one thing which Austin would have desired to see) but what's all this to be with God Himselfe? Revel. 7.17. 1 Cor. 13.9.10. Matth. 25.23, 1 Thes. 4.17. Revel. 14.13. Psal. 84.4. [...] 2 Cor. 4.17, 1 Cor. 13.11. Matth. 7.23. 2 Thes. 1.9. Psal. 16. ult. what's the presence of the Star to the presence of the Sun! To be with God, what is it? Never to sin more, never to sorrow more, to be made perfect, to inherit his own glory, to have un­interrupted communion with him, to be at rest, alwayes praising God, pressed down with nothing but a weight of glory. I speak much, and yet how like a child do I speak, (and well may I speak but so, when Paul himselfe thinks he speaks but as a child, in the setting out of this infinite glory.) Well, walk with God, and all this yours: when others are sent away with a Depart from me, Tertul. Enoch transla­tus est in carne. Elias carneus raptus estin coe­lum; nec dum mortui & Pa­radisi jam colo­ni, quod nos imitamur je­junio illi possi­dent Deicon­sortio, &c. Hier. ad Pam­mach. separated from the Presence of the Lord, you shall be with him, and lie in his bosome, in whose Presence is fulness of joy, and at whose right hand are pleasures for evermore.

Secondly, God took him immediately. He was not put into some third place, a Limbus Patru [...], an Abrahams bosome (distinct from Heaven) there to be a Probationer or an Expe­ctant of Glory, No! Enoch in his life was candidatus aternitatis, after his Change, he was not candidatus gloriae, but possessor glo­riae. Thus it is with every holy Walker, He is not, and God takes him, as soon as the breath is out of his body, immediately he is with God; 'tis short a cut, from the sick bed to the glo­rious [Page 36]Throne. The body ind [...]ed, like [...]li [...]ahs m [...]re [...]l [...], [...] a little behind [...], to be looked up here in a C [...]binet of dust, but the soule stayes not, it [...]akes 3. quick and straight [...]ight [...]s God. The body sleeps. Gerh. de morte in fine. but the soule knows no such thing (they are asleep themselves that dream of such a thing) it doth not go to the pillow, but to the Rev. 7.9. Psychopann. Luk. 23.43. white rob [...]s, 'tis Calvins expression Verily, I say unto thee, to day shalt thou be with me in Paradise The Thiefe made Christ to wait long for his repenta [...]ce, bu [...] Christ will not make him to stay a jot for his glory: 'tis bu [...] crucified by man, and glorified by God. Will not this engage you to walk with God? who can hear these things, and not be wrought upon? I beseech you thus walk, and you have but one journey more, and that is to go to God, and that shall be done in a moment; you go but slowly towards Heaven, you shall go apace into Heaven. Sin hinders you in your motion in grace, nothing shall hinder you in your motion to glory (i [...] the soul may be said to move.)

3 Thirdly, Enoch was fit for God, or meet for God. He walked with God, and was not, God took him. Here was no­thing more to be done for Enoch. but to take him. We say in Philosophy, God and Nature do nothing per saltum; it holds true here; God doth not take a sinner reeking in his lust, and presently make him an heir of glory; no, God prepares him for it. [...]ol. 1.12. Giv [...]ng thanks to the Father, who hath made us meet to be Partakers of the inheritance of the Saints in light. The cloth will not receive the scarlet tincture at first, but it must be prepared by some lighter colours; thus 'tis here, first there must be the tincture of grace, so to make way for the tincture of glory. If God should take one that was not an Enoch to himselfe, he would long to be from him again, Hea­ven would be worse then Hell to him. Here's another motive then to stir you up to walk with God; then you are fit for God. You must be prepared for Heaven, as well as Heaven i [...] prepared for you. John 14, 2. Thus you cannot be, unless you walk with God, for holiness is our idoneity, or aptitude, or meetness for glory. Act. 1.15. The unholy man is fit for hell, Judas went unto his own place. The holy man is fit for Heaven, Enoch went to his own place. Be thus, and then say, Lord, I am ready, my work is [Page 37]done, my heart is prepared, Come Lord Jesus, Rev. 22.20. come and take me quickly.

The sum of all is this, Go home and be Enoch Walkers for the time to come; as you desire to be with God in the King­dom of Glory, walk with God in the Kingdom of Grace. Thus live, and thus die.

Thus much for the second Use, Vse 3. I might add a third to help you in this walking with God. I have directed you as to mat­ter and manner; but some may say, what shall we do that we may thus walk with God? 'Tis time to break off from this discourse, otherwise I might inlarge upon these two or three particulars.

1 First, if you would walk with God, you must get out of a state of nature. Eph. 2.1. Inanimate things do not move, motion is onely proper to things that have life; men in their natural estate are dead, they cannot walk; speak to them of this, 'tis in vain, aliquid deest, as he said of the Statue, there wanted a soul, here an inward principle of life. Opportet esse aliquid esse intus, as to this walking with God. The Watch may go right for an hour or two, but 'twill not hold if the Springe be amisse. Natural men may take a pace or two in the waies of God, but they cannot walk unlesse the Springe he right, unlesse the heart be renewed.

2 Secondly, Serious consideration is very requisite to this walk. Ponder the path of thy feet. I thought on my waies, and turned my feet unto thy testimonies. Prov. 4.26. Psal. 119.59. The holy man is the considering man. He that is not much in the duty of meditation, will be little in the way of holinesse. Every day consider how you walk, where you walk, what your temptations are, what snares are laid for you, that you may avoid them, what your way is, that you may keep in it: this will much help you in your walking with God.

3 Thirdly, take in the strength of God to enable you thus to walk; for you cannot walk with God without God. Sine ipso cu [...] ipso ambulare impossibile est. Halls Enoch. Jer. 19.23. The way of man is not in himself, it is not in man that walketh to direct his steps. If God do not guide you, you will lose your way; if God do not strengthen you, you will faint in the way; if God doth not by the influences of his grace, put you into the way, you will ne­ver [Page 38] get into it. Oh, pray that you may thus walk, the more dependently you live on God, the closer you will walk with God, the lesse there is of self, the more there will be of holi­nesse. Now the God of Peace, that brought again from the dea [...] our Lord Jesus Christ, Heb. 13.20.21. that great Shepheard of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is wel-pleasing in his sight, ( viz. this holy walking) through Jesus Christ, t [...] whom be glory for ever and ever, Amen.

I have done with the Text, I now come to the Provi­dence, the present afflictive Providence, which is the occasion o [...] this sad and solemn Assembly: And that is the Death and Fu­neral of the Reverend Mr. Richard Vines, whose soul is with God, whose body is with us now to be interred; confident I am, here are many hundreds in this Congregation, that coul [...] drop many tears into that grave, where this once useful body is now to be laid up as an uselesse piece of clay.

I shall not be long in this discourse; and before I enter upon it, I must tell you that I am very sensible of my unfit­nesse for this work, from first to last and therefore with muc [...] regret and fear (the Lord knows) did ingage in it. Alas I am but a man of yesterday, Job 8.9. a Novice, for me to do this las [...] Office for such a man as our deceased Father and Brother was▪ and that too in the presence of so many grave judicious, learn­ed Ministers, who may be my fathers, truly I blush at it but you may all spare your censuring of me, for I do very se­verely censure my self. All this had been prevented (t [...] your, I am sure to my own great comfort and satisfaction) i [...] another darkish Providence had not interposed. There was worthy person design'd first to this work, one whose head an [...] heart God hath inured to Funeral Sermons, one who was int [...] ­mately acquainted with him that is dead and gone, and so ha [...] been for many years, one who was as willing as fit for th [...] service, but he is at present Gods Prisoner, and dis [...]inable [...] by distempers of body: The Lord continue his life, that he may preach many Sermons more, but no more Funeral Ser­mons for such instruments as this our brother was if the Lor [...] please. But we'l leave the Apology, and come to the business [Page 39]Another of the Chariots and Horsemen of our Israel is gone: 2 Kings 2.12. 2 Sam. 23. one of the three, not one of the thirty, for he may well be put amongst the first, as exceeding the most, inferiour to none. We may this day say to God, with an humble submission to him under his correcting dispensations, as to the death of Mini­sters Joseph is not, and Simeon is not, and ye wil take away Benja­min, all this is against me. Dr. Gouge is not, Mr. Gataker is not, Mr. Strong is not, Mr. Robinson is not, Gen. 42.36. my dear and preci­ous friends, Dr. Hill and Mr. Whitaker are not, of late worthy memory M. Marshal is not; all these are not, and now Benjamin is gone too. These things are very sad, the Lord help us to lay them to heart.

Historical Narratives are very usual upon this occasion, I shall be very short in mine.

Mr. Vines was born at Blazon in the County of Liecester: when he was of competent age, he was sent to the University, where he continued for some years a Student in Magdalene Colledge. In which time he discovered much quickness of wit, and pregnancy of parts, which though they made him lively and acute, yet never sinful or prophane (which is a great com­mendation, when we consider how apt your hot wits are to boil up to a scum of frothinesse and prophanenesse.)

From the Ʋniversity he was removed to Hinckley in his own Country, where for some time he was a Schoolmaster. And let this be no disparagement; I could instance in rare instru­ments of Gods glory in the Church of Christ, who began with that emploiment; but Mr. Vines is enough to himself, and may rather give then take credit from any.

From thence he was called to the Ministry at Weddington in the County of Warwick, where how diligent and painful he was in his work, 'tis sufficiently known. Not bounding his parts and pains there, in the limits of a private village, he un­dertook a Lecture every fortnight at Non-eaton, which hee carried on with much profit too, and much applause from his hearers; insomuch, that in those days when preaching was a rare commodity, many both Ministers and Christians would travel many miles to hear him.

The late and never enough to be lamented Civil war draw­ing [Page 40]on, he was forced from his House and Charge, for his Preservation to go to Coventry: There he is not idle, and the inhabitants were so affected to his Ministry, that they ear­nestly desired him to sit down with them. And indeed 'tis pi­ty▪ that great lights should burn out in little rooms. The Par­liament calling an Assembly of Divines, he was nominated a Member of it, and deputed to have a share in that work: And 'twas a mercy to the Church of God that he was so, for how much service he did there in the matter of Church Govern­ment, may safely be concealed, scarcely be exprest without offence.

This was the occasion of his coming up to this famous City: and here too, no sooner was he come, but he had a call to Cle­ments Danes, a very large and considerable Parish. And how effectual his preaching there was to the good of many. Some I am sure, in this Congregation can testifie, not without ma­ny tears, so much are they troubled at the drying up of those breasts, from which for some years they had so wholesome nourishment.

Afterwards he removed from thence to Watton in Hartford­shire, was also chosen to be Head of a Colledge in Cambridg▪ viz. Pembroke-Hall, who more fit for learning, for a spirit of Government, for such a trust then he? there he continued very usefull and serviceable, till he was put out, because hee would not take the Engagement, I say, that Engagement which was a stone of stumbling, and a rock of offence, to many tender conscientious Ministers in this Nation.

Raro solent in­genia insigniter foelicia robusta sortiri corpora, sic dispensante. Natura ut quod animi viribus additum est, corporis detra­hatur, Erasm. in Ep. Praef. ad Aug. opera. From being Pastor of Waetton he was invited hither to Law­rence Jury, and so returned to London again: And here this famous light went out. Hence was his last removal, viz. to glory. What his carriage and behaviour was here, you know better then I; and yet so much I know, that I dare confidently say, do but lay aside ignorance and prejudice, and you cannot but blesse God that ever be came amongst you:

Long he had not been Minister here, but he fell into some decays and abatements, both in his spirit and strength, conti­nual pains in his head did somewhat cloud him, but yet Car­thage might be seen in the very dust of it. Hee was formerly [Page 39]of a very strong constitution, but lately infirmities grew much upon him, which he grapled withal some moneths to­gether, till God sent his messenger with a final Arrest to [...]ake him away from us. At the Arrival of which upon Monday morning, betwixt two and three of the Clock he [...]ied, at the Age of 56. or thereabouts. We blesse God he lived [...] long, we mourn because he died so soon. And 'tis thought he hight have longer liv'd, had he wrought lesse; Job 14.14. but why do ye speak of that? His appointed time was come.

And now we may bring my Text and the Providence together; or of our brother we may say, He walked with God, Ut est mode stiae non agnos­cere laudes ho­minum, it a gra­titudinis est non tacere vi­ros, per quos numinis benig­nitas tanta commoda lar­gitur humano generi. Eras ib. John 5.35. Job 33 23. Acts 8.24. Ut v [...]sa Aegy­ptiis erepta in usum Taber­naculi converti potuerunt, sic Literatum & Philosophiae, studia, &c. Voet in orat Fun pro Scho­tauo. p. 16. and he is [...]ot, for God hath taken him. Shall we leave him thus! A [...]ttle I beseech you of his worth: you have heard much from [...]im, be willing to hear a little of him, partly to work upon our thankfulnesse that you ever had him; partly, to work [...]pon your sorrow, that now you have lost him; but chiefly [...]hat God may have glory in raising up such an instrument, [...]o rarely qualified and accomplished for his service, I shall [...]o it very plainly; The Pearle needs no Art, tis beautiful e­ [...]ought in its own lustre.

He was a burning and a shining light; An Interpreter, one of thousand; of very great and eminent parts, taller by the [...]ead and shoulders then his ordinary brethren; A man [...]ighty in the Scriptures, another Apollos in that, exquisitely accomplished in all parts of Learning; a perfect Master of [...]he Greek tongue; a good Philologer, an excellent Oratour, fitnesse his curious and ingenious Oration, at the Funeral of [...]he Noble Earle of Essex, (in whose affections he had a great [...]terest,) He was a ready and piercing Disputant, and so he [...]pproved himself to admiration, in those two famous Trea­ [...]es, the one at Ʋxbridge, the other at Newport in the Isle of [...]ight. He was a solid and most judicious Divine, who read such, and concocted what he read, one who was able to give a [...]eighty and pithy decision in any controverted point. He [...]as a notable Confuter of errours; He seldome spoke to them, [...]ut he hit the bird in the very eye, and made them die, not a [...]ngring, but a sudden death. Tit. 2.2. In the course of his Ministery [...]e was highly Orthodox, sound in the faith, very powerful, [Page 44]very spirituall, his whole design and drift in his preaching, was to clear up that great doctrine of Justification (in which he was eminently studied) to debase the righteousnesse of man, In cordemco iste unusregnat Articulus, in quem fluunt & refluunt om­nes m [...]ae The­ologicae cogi rationes d ù noctuque. Lu­ther. Isa 50.4. and to exalt the righteousnesse of Christ. He was one that knew how to speak a word in season to wounded spirits. There was a great Mr. Angell of Grantham. 2 Cor. 11.23. Vultis ut Do minusmeos ad­venier s me of­fendatotiosum? Calvini di­ctum Vid. Bcz. in vitâ Calv. Pasce ve. bo, pasce exemplo, pasce subsidio. Pasce verbo praedicationis doctè place ex­emplo conver­fationis sanctè pasce subsidio charitatis piè. Greg in Pastor, Light; who is now with God, who being under a sore desertion, did receive much comfort from him. His diligence in his work was great, in labours much, in preach­ing much; and to the last his great weaknesses could not keep him from his Masters work: that which would have made some kept their beds, could not keep him out of the Pulpit. The day before he died, being the Lords day, here he preached once, and administred the Lords Supper, and the day he died on, he was to preach a Funeral Sermon at Clements Danes. As he preach'd, so he liv'd; by his parts, he did [...], by his graces he did [...], what he preach'd to others, he practis'd him­selfe, and was not like a way-mark, that shews others the way, but never stirs it self.

For his natural temper, he was a man of a brave undaunted spirit. Some called him Luther: indeed he was another Luther, he feared not the faces of any in the discharging of a good con­science. In his carriage he was somewhat blunt and inobser­vant, but not in the least proud or supercilious. He was so unblameable and inoffensive, that nothing can justly be char­ged upon him. Two things I know are in the mouths of many, His often removing from place to place; His covetousness. For the former, there is no question, but that in some cases a Minister may Vid Bowles. Past. Evangel. l. 3. c. 7. remove, (though herein for the avoiding of of­fence, it concernes us to be very wary). And as to his particular case, I understand what his grounds were in all his removals, excepting only one, and am fully satisfied, that his removings upon them were lawful and warrantable, and so I suppose would his censurers be too, if they did but rightly understand how things were with him. For his covetousnesse, I suppose, by this time, that reproach is washed off; by what he hath left behinde him, it abundantly appears, His heart was not much in the world, if it had, sure there would have been more of the world in his purse. 'Tis not convenient to speak out particulars, but [Page 45]this I may confidently say, There path not been a Minister of any repute in this City, for some yeares, who died with so mean an estate as he; and indeed, if the truth was known, they that censure him for this, would rather censure him upon another account.

But to shut up all. Take him as a Christian, he was ano­ther Enoch, a true Walker with God, a very holy man; more I can speak of none, lesse I cannot speak of him. Thus he was, but now he is not, he is gone, we shall never hear him, nor see his face more. Oh! that's a cutting word. Acts 20.38. His life was like Enoch's life, and his death very like to Enoch's Translation. He died suddenly. He went well to bed, slept and died. His death was a sleep indeed; being weary and spent with his work, God took him to Heaven, there to give him a Cordial; from the Pulpit he went to the Throne; as soon as he had ended his Sabbath here, he entred upon his everlasting Sabbath in glory. He went warme from his work to his wages, That's a blessed thing, for a Minister to be found by death about his Lords busi­nesse. His work was done, he had finished his task, was wea­ry and feeble. God his good Master takes him to himself, crownes him with life and immortality, and in stead of hard la­bour here, calls him to that joyful work of singing forth prai­ses and Hallelujahs to his God and Father. And here we leave him. God grant that hither we may follow him.

May be some will go home and say, I have spoke too much. My conscience beares me witnesse, I have spoke my heart, and what is the truth. He was a person of so much worth, that he doth go beyond all that I have spoken; for I may say of him with the Comedian, De quo non possum it â magnificè loqui, Terent. Id virtus quin superet sua. But others will say, I have spoke too little; that I confesse is a truth, but that is my weaknesse, not my fault. I must answer this too with that of the Poet.

I shall crave leave to adde foure words to you, my sad and serious Auditours, and so I shall dismisse you. I shall speak to [Page 42]you in a fourefold capacity; As private Christians, As Ministers, As Parishioners, As Relations.

First, as you are private Christians; and in that considerati­on, let me hint a few things to you.

1 1. Be deeply affected with such black Providences as this is. The losse of a Minister is a great losse. The death of a private Chri­stian is sad, the death of a good Minister is more sad, but the death of a godly and able Minister, such a one as our brother was, 2 Kings 2.12. this is very sad indeed. My Father, my Father, the Cha­riots of Israel, and the Horsemen thereof. The more publick is the losse, the more it is to be lamented: Godly Ministers are men that are placed in a publick Orbe, and therefore their losse is much to be laid to heart. What do you lose when you lose your godly Ministers? consider what the Scripture makes them to be, Ezck. 3.17. 1 Cor 4 1. 1 Cor. 4.15. Mat. 5 14. Watchmen, Stewards, Fathers, Lights, &c. and you'll see you lose much when they are taken away; and more then this, there cannot be a sadder presage of approaching judg­ments to a Nation, then the death of such. When God pulls up the stakes, he intends to burn the hedge; when the pillars are removed, the house is like to fall; upon these and other mo­tives, be seriously and deeply affected with such dispensations as this is; God looks for this from you, and his Providences call you to it: Isa. 57.1. but wo unto us, The righteous perish, and no man layes it to heart.

Secondly, Put away those things which cause God to shorten the lives of painful Ministers. I might reckon up many; you cast dirt upon them, and God casts dust upon them; you con­temn them, and vilifie them; 'tis one of the sins of the age. Jeroboam made Priests of the basest of men; and now those that serve in their stead, are made the basest of men. The Heathens will rise up in judgement against us, Amongst the Egypt: Priests were [...]. Diod. Sicul. Of Alexander. See Jos. Ant, Jud l. 11 c. 8. who alwayes ho­noured those that administred in the matters of their worship. But I'le only instance in one thing: you are unfruitful and barren under all the paines of godly Ministers: they preach in season and out of season, waste their strength, spend their lungs, preach out their very hearts, and yet you never the better: this makes God to take them away in judgement to you for your un­profitablenesse. 'Tis your sin that hastens their end; if you did thrive better, they would live longer.

Thirdly, when you mourn because so many are gone, be thank­ful because so many are left. God hath taken many Labourers out of his Vineyard in a little time; but many are yet spared: 'Tis of the Lords mercy, Elisha is not snatch't away too. Well, Phil. 1.25. they are spared a little for the furtherance of your joy and faith: prize them, and profit by them, or else they also shall be removed from you.

2 Secondly, let me take the boldnesse to speak a word to you my Brethren and Fathers in the Ministery. Though I am but an Elihu, yet suffer the word of Exhortation from me. Job. 32.6. You see you are mortal as well as others, nay, indeed your lives are more uncertain then others: your frequent labours, your consuming studies, your spending emploiments drive you to the grave faster then others. The Prophets, Zech. 1.5. 1 Cor. 15. ult. do they live for ever? I would from hence stir you up to abound in the work of the Lord, to improve your opportunities of service whil'st health and strength are afforded to you, to double your dili­gence, to work whil'st the day lasts, because the night is coming, when no man can work. John 9.4. You are spared when others are taken away, there are fewer hands, you must be the more diligent; this may be will hasten death, but this I am sure, it will sweeten death, and make you go out of the world, if not with love from men, yet with peace in your own consciences, 'twill be in the stead of a thousand cordials to you when you come to die. Lord, thou knowest I have not been idle. I have according to my poor talent glorified thee on earth, and now glorifie thou me, John 17.4. &c. Be not too much cast down at the taking away of such eminent instruments as this was, for God will raise up others; he never wanted instruments as yet to do his work. If he take away an Eli, he'll provide a Samuel; if there be need of eminent instruments for the beating down of errour, the holding up of Truth. Such God will provide. He'll have an A­thanasius for an Arius, an Augustine for a Pelagius, a Prosper for a Coelestine, a Fulgentius for a Faustus. I say, let's not be cast down, God will never want Workmen to do his work: only let us make this use of it, we that are remaining E­lisha's, to get Elijah's spirit doubled upon us, to treasure up a large stock of grace and knowledge, that we may be able to [Page 40]bear some considerable weight when old pillars are gone; and to increase our diligence, as God increases our work.

3 Thirdly, I shall suggest something to you the Inhabitants of this Parish, who have the deepest share in this sad Providence, for though the Eclipse reaches further; yet 'tis darkest in your borders. God hath smote your Shepherd, and you are like to be for a time as a scattered flock; Zech. 13.7. a Shepherd you may have a­gain, but every Shepherd is not Mr. Vines: shall I inminde you of two or three duties.

1. Blesse God for that merciful provision which he hath made for you, in a succession of godly Pastours. Not many places in this City have been better fed then you, to the praise of his Grace be it spoken.

Secondly, Study what is the meaning of God, in the taking a­way of your Ministers so fast. Two you have lost in a little time, though by different wayes. The one burnt out like a candle, that hath no more matter to maintain its burning, the other was blowen out. This our brother, now to be interr'd was taken away by the Hand of God, the former Minister was taken away by the hand of man, whether justly or not, the great day will discover, when Kings and Parliaments must give a strict account, especially for blood, and that too especially for the blood of precious Ministers.

Thirdly, Do not forget them, though you cannot enjoy them; Let the precious truths they preach'd, always be sounding in your ears, Heh. 11 4. Heb. 13.7. for though they be dead, they do yet speak. Remember them who have spoken to you the Word of God, though now they are laid aside. You do remember them in some sense, witnesse the large expressions of your love to the widows, which the two last left behinde them, which I cannot but mention to your praise, but remember them further, so as to live according to that they have set before you. This affection is the best af­fection, this will be their crown and yours too at the day of judgement.

Fourthly, if I shall not presume too far, let me advise you to be careful in your choice again; that when you shall come to that serious businesse, you may pitch upon one, who by his Doctrine and Life, may build upon the same foundation, upon [Page 40]which your worthy Pastours hitherto have done. My advice may be will give offence, but I hope my prayer will not; I heartily pray, that God will direct you herein to do that which may be most for his glory and your soules good.

Lastly, I shall speak to you the near and dear relations of this our deceased brother: you mourn, you have cause to mourn, 4 we mourn with you, we lament for the publike, we sympathize with you for your private affliction. You have lost much, a dear husband, a loving father; but mourn not as without hope, quietly submit to God, who hath put this cup into your hand. 1 Thess. 4.13. 1 Sam. 3.18. It is the Lord, be silent. He is gone, but whither? to be with God. He is not, but he is; He is not with you, but he is with Christ. He is taken, but God hath taken him; He that gave, he took; say; (though it be hard) Blessed be the Lord. If you lov'd me, you would rejoyce, because I go unto my Father. Job 1. ult. John 14.28. He is bet­ter where he is, then where he was; for here a poor decaying man, but there a glorious triumphing Saint. The Lord make up this great losse to you, to the Parish, to the City, to the whole Church of God.