Incomparable COMPANY-KEEPING, OR A conversation on Earth in HEAVEN.  
Held forth in sundry Sermo●s which are now digested into A TREATISE.  
By WILLIAM BELL, Mr of arts, and Pastor of the Church at Highton in Lancashire.  MICAH 4.5. 
All people will walk every one in the Name of his God, and wee will walk in the Name of the Lord our God for ever and ever.  
And as many as walk according to this Rule, peace be on them and mercy, and upon the Israel of God. GAL. 6.16.  
LONDON, Printed by M.S. for George Eversden at the Maiden-head in Pauls Church-yard, 1657.   

TO THE worshipful and his worthy Friend, Gilbert Irland Esquire; Grace and Peace be multiplied.  
SIR,  
I Well-remember, that in the beginning of these Times, it was the wonder of these parts to see so self-denying both a Mother and a Son! other parents, that had more Children, and less for them were more sparing of them, then either yours was of you, or you of yourself, though an onely Son, and of so-great expectation! Since there has been no Cause, blessed be God, to repent that free-will-offering, amid bullets flying there has been a distinguishing and securing Providence, so as now after war you live in pierce, Enjoying those large possessions, which Birth and Marriage have devovl'd upon you.  
I am not unknowing, that Great Houses are not without their spacious and pleasant Walks, but yet Enoch's excels those as-farre and more then they do others. And therefore I take the boldness to mind you of it, and in this Treatise, which, such as it is, is a signal of my many Obligations to you, and may by God's blessing serve as some hint and help of your walking, whiles in your Gardens with your God, which is the desire and prayer of  
Sir, your real and ready servant, WILLIAM BELL.   

TO THE worshipful AND HIS honoured FATHER-IN-LAW ROBERT hide, Esquire; The Good Will of Him that dwelled in the Bush.  
SIR;  
WHat favourer and honourer of the ministery you have been, is well-knowne by your hiding heretofore of the Lord's Prophets, joining of late in taking Care of the Church, encouraging at this day a faithful Minister of Christ in the place where you live. And unto all this, your not disdaining, though the ministery was under a Cloud, to become Related to it, and to have your Daughters numbered amongst those Women, which laboured with Th'Apostle in the Gospel. I hope, God will not forget your work, and labour of love; and if these poor labours of mine, which I present you with as a testimony of my Gratitude, shall through Gods giving the increase, be any furtherance to you in Heaven's way, I shall rejoice, that I have not Run in vain, neither laboured in vain; in the mean time I rest  
Sir, Your not more son then servant, WILLIAM BELL.   

TO HIS dearly LOVED AND LOVING CHARGE, The Congregation of Hyton; Things pertaining to life and godliness.  
SIRS;  
IT cannot be unseasonable in a time of so great Wandring from, to treat of Walking with God. A Walk here is, that bodily infirmity disables not from, and the more a man does stir in it, and the more he may; other Walks you may have observed with their seats at the end, and concerning this I may boldly say, Walk with God, and Rest with Him. You have heretofore in some measure, received, how ye ought to walk, and to please God, and Note, I put you in remembrance of these Things; Let your Eye take at your ear, and your Heart at both, and your life at all; for what is my hope, or joy, or Crown of rejoicing? Are not ye in the presence of our Lord Jesus Christ at His Coming? ye are the glory and joy of,  
Sirs, Your servant for Jesus sake, WILLIAM BELL.   

To the Reader.  
SIth to please, glorify, and enjoy God is the main end of man, those books that are most helpful to the attaining thereof, exactly, plainly, and fully, guiding us in the way to that blessedness, do above others deserve our frequent and diligent perusal. Such is the Treatise here presented to thee, for the subject of it, being walking with God, is the direct way to communion with him, not onely on earth, in peace and joy passing understanding, unspeakable, and glorious; which may much strengthen and refresh us in our passage through this world, an uncomfortable wilderness, a labyrinth of vanities, vexations and heart-peirceing miseries: but also in heaven, in eternal, unconceivable, and ravishing pleasures, and glories.  
In these times there is much vain talking about Religion, but little, strict, circumspectly, humble, upright, holy, and steadfast walking with God: needful therefore and seasonable is this discourse, to teach us to use our tongues less, and our feet more; to turn our talking into walking, our saying into doing; that so peace may be on us, and mercy, and upon the Israel of God, Gal. 6.16.  
Concerning the learned and religious Author of this Treatise, my reverend and much honoured friend and brother in the service of Christ, I need not to speak any thing in particalar: for this laborious and accurate work will say enough for it self and him; and make him sufficiently known: by the reading of it, all that are judicious and learned will easily discern, that God hath given him large ministerial abilities; and stirred him up to very great diligence in the exercise of them: and be forced to aclowledge, that he is none of those, that offer that to God, which cost them nought. Although many Divines, both ancient and modern, eminent for learning and piety, have written on this subject; and thereby much edified the Church; yet these notes may be very useful; for many witnesses render the truth more resplendent and glorious: God is much honoured, and his people much refreshed by variety of gifts: and such is our dullness, slothfulness, and unsteadfastnesse in reference to this duty, that we need many goads to quicken us, and many nails to fasten, strengthen, and keep us in the ways of heaven. Duties that are never sufficiently learned, are never too often taught. Besides this tract in my opinion, for exactness of method, lively quickening expressions, and fullness of matter, without defect or superfluous redundancie, exceeds all, that I have hitherto seen on this argument.  
The way of God, in which wee are to walk all our dayes, is the way of peace, Rom. 3.17. the good, the old way, Jer. 6.16. the way everlasting, Psal. 139. l.v. the way of pleasantness, Prov. 3.17. the way of life, Prov. 15.24. the way of understanding, 
For the meaning of that phrase, the Congregation of the dead, see Mr. meed Diatri. par. 1. p. 132.  from which they that wander, shall remain in the Congregation of the dead, that is, in hell, Prov. 21.16. O what folly is it, to neglect walking in such a way! Methinks these Scripture expressions, if well considered, should persuade thee to walk in it without weariness, to run in it without fainting; for these moveings will not lessen, but increase thy strength, Prov. 10.29. the way of the Lord is strength to the upright. But take heed of walking in thy own strength: for the way of man is not in himself, it is not in man that walketh to direct his steps, Jer. 10.23. God is the light, whereby we see,& the strength whereby we walk; in all thy ways aclowledge him, and he will direct thy paths, Prov. 3.6. Be continually sensible of thy own blindness and weakness, and pray fervently, as David did; Lord cause me to know the way, wherein I should walk, Psal. 143.8. led me in the way everlasting, Psal. 139. l.v. quicken thou me in thy way, Psal. 119.37. Thou mayst ask in faith without doubting; for the Lord hath promised to give power to the faint, and to increase strength to those, that have no might: he hath said, that they that wait upon him shall renew their strength; they shall mount up with wings, as Eagles, they shall run and not be weary, and they shall walk, and not faint, Isai. 40.29.31. natural motions increase in swiftness, but violent soon decline, and come to nothing: if thy moveings toward heaven proceed from the divine nature, from principles of true life and godliness, they will be more swift and vigorous at the last, then at the first; walking will increase to running, and running to mounting up with wings, as Eagles; The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4.18.  
This slender taste, I have given thee, of some precious truths, concerning walking with God, fully and excellently prosecuted in the Treatise, may serve to whet thy appetite to the reading of it, from which I will detain thee no longer. The Lord sand his Spirit with it to the hearts of his people, and to this watering give a plentiful increase, that through the good done by it, many wings may be returned to his Name.  
Halsall May 140. 1656. Thine in the Lord, THO: JOHNSON.   

ENOCH'S WALK.  GENESIS 5.24. 
And Enoch walked with God—  

A Part the Text is of such a Chapter, as consists of two general parts; an Inscription and a Description; the Inscription is in the two leading verses [ This is the book of the generations of Adam—] in which section is also a Repetition of Man's Creation in divers particulars. The Description is from the beginning of the third verse to the end of the Chapter, and is especially of the multiplication of Man, Procreation as before Creation, in order indeed unto them that lived before the flood, and they are Ten, that are name here; Adam to the 6th vers. Seth to the 9th; Enos to the 12th; Cainan to the 15th; Mahalaleel to the 18th; Jared to the 21t; Enoch to the 25t; Methuselah to the 28t; Lamech to the 32d; and Noah in that 32d, which is the last verse. Now though this Chapter is Infended, as you heard from Generation; and accordingly the same, as you see is described, how one man descended of another: Yet it is not onely genealogy, that's spoken-to, but likewise their age and death, yea and in the case of Enoch, party to the Text, both his conversation and translation are reported, and his conversation twice, for the Text resumeth, what the 22d verse had mentioned, his Walking with God. This for dependence.  
As to Sense in a second place.  
And] is a copulative particle, and couples Enoch's Deeds and Dayes together; In the verse precedent is  told How long he lived[ All the dayes of Enoch were 365 yeares] in this before us, How well ( And Enoch walked with God) Indeed, as I was observing erst, this good Conversation of his is reported in so many words in the 22d verse, and is resumed in this 24th, which resumption is not as Mr Calvin well, to the disadvantage at all of other godly persons; but, as to famous this man for godliness, so to make way for the report of his Translation; and oh! how aptly does so religious a Conversation usher in so marvelous a Translation. [ Enoch walked with God, and he was not, for God took him] so much for the perticle of Copulation.  
Enoch] The Name is from a root, which signifies to dedicate; and the Man, as you perceive, was religiously devoted. Another Enoch you read of in the foregoing Chapter, at the 17th verse, but that was a son born to Cain, and this is the son of Jared, as you find in the 18th verse of this Chapter; Also in the third of Luke 37. [ Which was the son of Enoch, which was the son of Jared. This our Enoch was the 7th from Adam, judas ver. 14. which is to be taken Inclusively, as Piscator takes good notice, scil: Adamo Connumerato, Adam being counted one of the seven, as does appear by this present Chapter. Enoch's prophesy judas in the fore-cited place mentions; Encch's piety the Author to the Hebrews speaks to, together with Moses here, who says, [ Enoch walked with God.]  
Walked] This word is used in the Word sometimes properly, concerning the Motion of the body, as in the 13 of Gen. 17. and other places [ Arise, walk through the land in the length of it, and in the breadth of it, for I will give it unto thee.] Sometimes Improperly, and so it speaks of one's conversation, after the manner of the Hebrewes, with whom it is ordinary to call men's Works their ways; see the 21 Prov. 8. Cum multis aliis. And in this sense and acception of the terms we meet with many Scripture phrases, amongst which is this in the Text of Walking.  
With God] In the 26 Levit. 23. we read of Walking contrary to Him, and indeed such Walking is contrary to Enoch's Sometimes wee read of Walking After God, Deut. 13.4. Sometimes of Walking Before Him, Gen. 17.1. Sometimes of Walking in His Name, Micah 4.5. And, truth is, such Expressions are a kin to this in the Text; for he walks with God, that walks After Him, yielding Conscionable obedience; That walks Before Him, maintaining a due sense of His presence— and the like, as I shall have abundant occasion hereafter to speak; In the mean time let me add, That God, as some do well observe, is not here so opposed to Man, as excluding Converse with men, and commending a monastical Course; No, no, the people of God knew how to live Among men, and yet To God; see the 1 Cor. 5.10. Thus far dependence and Sense. Then, for parts in a third place.   

The Text is in nature of a testimony, and so contains; 

1. The Person, to whom Testimony is given.  
2. The Thing, about which Testimony is given.    
The Person is Enoch, and the Thing, Walking with God; Which two parts might led us into more then two doctrinal Propositions; especially did I stand to Compare this verse with the precedent, which both together tell us, as I began before to hint. How well Enoch lived, as well as How long. Non quàm multam, said quàm been, It's not a long life, so much as a good, that is so good; Or did I stay to lay this verse by the 22d, which together yield a double Mention of Enoch's walking with God. Oh! the Honourablenes, as even-now the comfortableness of a well-lead life! godliness is the life of our life! But, passing over all other, yet with due respect thereto, I betake me onely to one Doctrine, which the Text, assisted indeed with that harmonical place, the 2 Heb. 5. will set before us; It would be observed, that the Author to the Hebrews speaking of the well-lead life of Enoch says, He pleased God whereas Moses here, that he walked with God; Now put together, and what is it you spell-out? Sure, this precious and savoury truth, that Walking with God is pleasing to God.  
I say, walking with God is pleasing to God; in pursuance whereof see the 6 Micah 8. [ 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, and to walk humbly with thy God?] What doth the Lord require of thee?— Questions have their quickness, especially in the Scriptures. Also see the 2 Mal. 6. Where the Lord Commends this in Levi[ He walked with me, says he, in peace and equity. Hezekiah is heard to say,& when he was  told, he should die, in the 38 Isai. 3. [ Remember Lord, I beseech thee, how I have walked before thee] I have set the Lord always before me, says David in the 16 Psal. 8. Moses, it's said of him, in the 11 Heb. 27. That he saw Him, who is invisible. And Noah receives the same testimony Enoch does, in the 6 Gen. 9. [ Noah was a just man, and perfect in his generations, and Noah walked with God.]  
This walking with Him, how pleasing to Him, will now in another section be evinced by divers Arguments, derived from a divers sopick, and that I reason from  
Contraries; for consider, how it is with Walking contrary to him; does not the Lord, as highly-displeased, Threatens to walk contrary to such, as so walk? Levit. 26.23, 24 [ If ye will not be reformed by these things, but will walk Contrary unto me, then will I also walk Contrary unto you] yea [ in fury] So He adds at the 28 ver. A terrible Threat indeed! It were sad-enough to have men like unto ourselves, crossing us at each step and turn. The men of Tyre and Sidon could not rest under Herod's displeasure, Act. 12.20. And yet what was Herod to God? God, that knows how to oppose to purpose, that wants neither wisdom nor power for meeting with a man. There's a great deal of terror upon the face of that Scripture, that 63 Isai. 10. [ He was turned to be their enemy] None so dear a friend, and therefore none so dreadful an enemy; which jeremy knew well, and deprecated it in the 17.17. [ Be not a terror unto me] Secondly, Consider The Issue; for, what I pray comes of This Walking? does not this walking with God, prove at length a walking To Him? It is a sure and sweet truth, Walk with Him, and Rest with Him. Such peripatetics Change their place, but not their company; as one of them said, when a dying. Enoch walked with God, says the Text; and what says the Context? And he was not, for God took him. Indeed I grant, every Saint is not sure to be Translated after the same manner Enoch was, but he's sure of being Translated from Earth to Heaven, from Men to God; See the 73 Psal. 24. The Lord is so well-pleased with such, as he'l have them with him. Thirdly, His well-pleasednes is Concludible from the Adjunct, which is at least fourfold; First, The Commandnes; Secondly, The Commendednes; Thirdly, The Encouragednes; And lastly, The Benefittednes of this walking with God; and  
First, Commandednes; Never was one man so much in hand with another for his company, as the Lord is with man for his; Not yet, that he needs it; No, wee need His; wee are better, and not he for this society, yet He Calls to it, Calls for it; as one friend or neighbour says to another, Will you walk? So the Lord oftener then once speaks of This Walking; resume the fore cited Scriptures, Gen. 17.1. [ I am the almighty God, Walk before me.] Deut. 13.4. [ ye shall walk after the Lord your God] Micah 6.8. [ What doth the Lord require of thee, but to— Walk humbly with thy God.]  
Secondly, Commendednes; Men tell and glory of having been in better men's company then their own; and, as I shall speak more anon, never was it such an honour to the meanest man to be great with great men, as this Walking with God is, and, who is not ware, that This, This is the testimony Enoch received, and twice-over; and near together? Under this name it is, that the Spirit of God renownes Enoch; does He say, Enoch was rich, learned, honourably descended, lived long? Indeed something is partly said, and partly Insinuated in all these respects; but this is the testimony, That he pleased God, says Th'Apostle; That he walked with God, says Moses.  
Thirdly, Encouragednes; The Lord said to Abram in that 17 Gen. 1. Walk before me; But, what a Preface is there to the Precept? I am the almighty God. Abram is minded, that Walking with God has no fellow! he's the almighty! where is there company so good, so great in all the world again? almightiness gives full satisfaction, serves to answer and expel all doubts and fears. What though walking with God did get a man ill will of the world, and that it was sure to do; for looseness cannot endure strictness, 1 Pet. 4.4? Yet, what of all that? may not a good man let them be talking? who may comfort himself with God against men, against sillie men with God almighty! This almighty God can, at pleasure, stop a foul mouth, and he will in Death at furthest, when the worms shall as much gnaw their Tongues, as with these they did the Good Names of His servants, Psal. 107.42. This almighty God can open, as well as shut the mouths of such, yea and to the Condemning of themselves, and Justifying of those that once they condemned, 1 Sam. 24.17. This almighty God can set the mouths of others as wide open in the praise of a good man, as ever the mouths of any were to his disgrace, Matth. 11.19. 2 Sam. 6.22.  
Lastly, Benefittednesse; a man that walks with God, the Lord lets not such a man lose it. Great men have great respect to their associates, favourites, and such, as are great with the great God, may hope  
First, That preservation others cannot; hear the Psalmist, in the 16.8. [ I have set the Lord always before me, because he is at my right hand I shall not be moved.] What bailiff dares arrest, or enemy assault a favourite at an earthly Princes elbow?  
Secondly, As preservation, so success. The Lord, says Abraham to his servant, in the 24 Gen. 40. before whom I walk, will sand his Angel with thee, and prosper thy way; Who, that's great with great men, but hopes their help?  
Thirdly, As success, so access; such as wait upon the great men of the Earth, as they have great opportunity for, so they use confidence in making their Addresses both in their own and others behalves; and so a soul that walks with God, what a price is put into his hand in order to prayer? Gen. 48.15, 16.  
Fourthly, As access, so comfort; Children that have their father by the hand, are quiet, though they go in the dark; and it's not to say how enduring the seeing of Him who is Invisible, will make a Moses, Heb. 11.27.  
Lastly, Light, as well as Comfort; Intimate friends know more of one anothers minds, then others do; generally, The secret of the Lord is with them that fear Him, Psal. 25.14. Even as, said one of the ancients a man that is acquainted with a man, is likeliest to understand any dark phrase in any of his Letters. Thus far the argument from the Adjunct. A fourth followeth, and from Effect; for judge, how pleasing to God is Walking with Him, which is of so pleasing operation, as it is, and in regard both of sin and duty.  
duty; first, whether wee Consider Doing or Suffering service; and  
First, Suffering; let a captain look at his soldier, and the soldier shall not look at his life; and I had occasion even now to note, how enduring Moses was, who saw Him that is Invisible, Heb. 11.27.  
Secondly, Doing; Schollers under the eye of their Tutors loiter not, servants stir, though they stood still before, when their Masters come: and accordingly David, in the 26 Psal. 3. that says, Thy loving kindness is before mine eyes; says also [ I have walked in thy fear.]  
Yea, This keeping with God, what an helper-on it is of secret Duties, inasmuch, as he sees in secret? This for duty; then  
Secondly, As to sin, Walking with God is notably-good against it; as good Joseph found by sweet experience in the 39 Gen. 9. he, who thought on God, would not hear of Doing that great wickedness; no, not he, who first was not super-annuated, but so-farre from that, as it's said in the 7 v.[ His Masters wife cast her eyes on him, and said, lie with me] Secondly, Was not un-importuned; it's said in the 8 v.[ he refused] Many a lustful yongster would have made the motion he rejected. Thirdly, Not altogether unforced! Shee caught him by his garment, ver. the 12th; the impudent woman would have ravished the man! Lastly, Not unaccommodated, with season I mean [ None of the men of the house were within ver. 11th. Though Time favoured, yet his honest heart did not, the sin, but he with the same breath speaks of God, and against it [ How can I do this great wickedness, and sin against God?] Yea this keeping to God is good, as you see, against secret sins, as erst I said, for secret Duties. And now I have done with the Amplification, and goe-on to the Application of the Doctrine, which will be diversely of use; and  
First, By way of Instruction; for, if this be thus, That walking with God, is pleasing to God, then we learn, and  
First, How-much wee are concerned to be well-instructed, and as wee could desire to please God, in this walking with Him. ye have received of us, says th'Apostle, in the 1 Thes. 4.1. how ye ought to walk, and to please God; ye have received of us— The pleasure of Earthly greatness is greatly inquired-into, and behold a greater then Solomon is here. Now you may please to know, That as Walking is a large word, so its not a little goes to the walking with God; This is a pleasant Walk, and also aspacious; as appears by these particulars.  
First, Walking with God is in both our Callings; Not onely doth he carry-on with God that carries-on Prayer, Meditation, and other Religious Exercises, though this is, I confess, a principal part thereof; but he also walks with God, who walks constionably in an honest particular Calling, spending his time, and laying-forth his Gifts of body, of mind, suppose as a Minister, or other labourer, out of obedience to God, who hath commanded in the sweat of the face to eat bread, till wee return unto the ground. The account which judas gives of Enoch, in the 14 v. is, That he Prophesied, saying, Behold, the Lord cometh: Doth he say, he prayed? he says, he prophesied; he that served God, served his Generation, had somewhat to say to them. go to then all those, that pretend to Religion without a vocation; Is this Walking? or not Halting rather?  
Secondly, Walking with God has respect both to God and man. Not onely do●● he walk with Him; that gives unto God the things that are Gods, though this is a principal part thereof; but he also walks with God, that has respect to doing man right; out of fear of God fears to do, but as he would be done-to. The account, which is given of Noah, yea where he received the same testimony Enoch does, That he walked with God, is in the 6 Gen. 9. That he was a just man; just as well as religious. go to then all those, that pretend to bring the one without the other, possibly have duties in the house, and deceit'ith shop; is this to go on both legs? will you call this Walking?  
Thirdly, Walking with God is both in public and private! Not onely he, that attends upon open vision, frequents the solemn Assembly, comes as and when the people cometh, and is right herein for end and ground, walketh with God, though this is a grand ingredient hereof! but he also is such a Walker, that walketh in the midst of his house with a perfect heart, dwelleth with those under his roof, as a man of knowledge, as heires together of the grace of life. The account, which is given of David, that professed to have set the Lord always before him! in the 16 Psal. 8. is in the 2 Sam. 6.20. That he returned to bless his household.] go to, then all those, that, yea and under a colour of more sanctity, have lesser Religion in the family, yea Closet as well as family is empty! there's no Morning or Evening Sacrifice.  
Fourthly, Walking with God is in the Exercise of Graces: according to that in the 6 Micah 8. [ He hath shewed thee o man! what is good, and what doth the Lord require of thee, but to do justice, and to love mercy, and to walk humbly with thy God?] Humbly; he, that speaks of Walking with God, had need to look to  
humbleness, for God resisteth the proud, and does by them, as they do by others, knows them a far off, Psal. 138.6.  
holiness, for this is the thing, that the Lord spake, saying, I will be sanctified in them, that come nigh me, Levit. 10.3. neat men cannot endure a sloven.  
uprightness, for the God of Truth is all for truth, and they that are otherwise cannot be hide, Matth. 15.8. Wee say speaking to Men-ward, Thought's free, to God-ward wee cannot say so. I might have added other things.  
Fifthly, Walking with God is in the sense of Attributes; The Lord, in the 17 Gen. 1. bidding Abram walk before Him, tells him, he was the almighty God. Then do we walk with God, when we maintain a good sense,  
First, Of His Omnipotence, how able he is to save as to destroy, to reward our obedience, or otherwise, Gen. 17.1.  
Secondly, Of His Omnipresence, That wee cannot at any time be where He is not, Psal. 139.7.  
Thirdly, Of His Omniscience, what an Eye-witnesse he is, who one day shall be Judge of all our Actions; even secret sins, being no secrets to Him, Psal. 90.8.  
Fourthly, Of His Soveraignenes, of what authority He is, that it is a righteous thing, that he go before us in one Command and another, and that wee be followers of God as dear Children, Jac: 4.12. I might have mentioned other Attributes.  
Sixthly, Walking with God, speaks constantness; even as in bodily walking there is the adding of step to step, he walks with a man, that keeps to him; and accordingly David is heard to say, [ I have set the Lord always before me] always. Not yet, but that the best here in this life have their failings. [ If we say, says St John, in the 1.1.8. wee have no sin, wee deceive ourselves, and the truth is not in us] does he say, if you say so? he says, if we say. One man that walks with another, may be, stumbles, falls, looks back steps out of the way, but he's presently in again; So, good men do not make every step right, but the Bent of their heart and generality of their Course is Sion-wards: That's a very notable and comfortable place, the 1 Kings 15.14. [ The high places were not removed, nevertheless, Asa his heart was perfect with the Lord all his dayes] q. d. for all the slips and faileings were in him, this man was a good man; good men are like light gold, must have their grains of allowance.  
Seventhly, Walking with God respects Relations. Levi, that is said to walk with God, it's said of him in the 2 Mal. 6, 7. That the Law of truth was in his mouth, for the Priests lips should keep knowledge—. They, that are the men they should be, are the Ministers they should be, and so the Magistrates, Masters, Husbands, and so forth; Homo quadratus, a good man is compared to a four square piece of timber, that turn it, which way you will, is like itself still; If any man tell then of walking with God, inquire how he walks in his Relation, how towards his Children, whether he provide honestly for them, or whether he lays not up their portions with th'Ale-wife, where neither he nor they shall ever see them again, unless it be upon the backs of such; it's very-sure, some could not do as they do, if others did as they should. I might have been larger in this section.  
Eightly, and lastly, Walking with God has respect to Providences, as well as Ordinances. Not onely does he carry-on with God, that carries-on prayer, as I was saying before, Meditation, and other Duties, but he also, that acknowledges God in all occurrences, whether Crosses or Comforts.  
Crosses; whatever or whatever be the Instrument, God's is the Blow, and accordingly the people of God have been wont, not like the dog, to run onely after the ston, but to regard the hand, that hurled it. Thus Job, in the 1.21. who had been  told of the Sabaeans and Chaldaeans, yet is heard to tell of God. ( The Lord hath taken.) he does not say, the Lord hath Given, and they taken; he says, the Lord hath given, and the Lord hath taken; not yet, as if he either Accused Him, or Excused Them. This for Crosses; then for  
Comforts. Wee cannot think, Job was like many at this day, who live, as if they had been born to no purpose, or but to live by the sweat of other men's brows, and yet, as if he had done nothing, he says, The Lord gave, Job 1.21. What comes by the blessing of God upon our lawful Endeavours, comes from God, is His Mediate Gift, and should be lookt-upon under that notion, wee should not be so full of our policy, power, as to leave God out. Then do we rightly enjoy our enjoyments, when we enjoy God in them, and them in God. And now I have done with the first Instruction.  
A second cometh-on; for, if this be thus, That walking with God is pleasing to God, Then wee also learn, what a gracious God the Lord is, and the rather if wee Consider God, with whom man walks; and man, that walks with Him; and  
First, God; and in regard either of His Gloriousnes, or of His blessedness; and  
First, His Gloriousnes; for, what? does the almighty God say, Walk before me?] Gen. 17.1. Is He pleased to be so familiar with a poor creature? that's a sweet place, the 138 Psal. 6. ( Though the Lord be high, yet hath he respect to the lowly) You know,  
First, It's thought great grace in Earthly greatness, when a meaner man is permitted to walk and talk with them. Haman in the 5 Esth. 12. is over-heard to tell his wife and friends, that Esther the queen let no man but him come in with the King.  
Secondly, The society and ministery of Angells is no small matter sure. Jacob in the 32 Gen. 1, 2. when the host of God met him, presently set down that in the name of the place; and yet as men, great men fall short of angel, so both fall far enough short of God, and therefore what a gracious Condescension is it in Him to receive man into Communion with Him? And so you'l say, if you Consider now  
Secondly, His blessedness, as erst His Gloriousnes; for I demand, Who has Benefit by this Walk? he or wee? Great men are oft great with meaner men, but usually upon some account, haply, they are helpful to their minds, as counsellors, Tutors; to their Bodies, as Physicians, to their Estates, as Politicians; but can a man be profitable unto God? is not he God over all, Blessed for ever? Job 22.2. Rom. 9.5. he is  
First, Out of the reach of all evil, yea sin, that hurts the sinner, and oft his neighbour, yet he receives no diminution by in himself, Job 35.6. Even as the Arrow, that's shot towards the Clouds, pierceth not them, but him that shot it; let men do their worst, yet God is not the worse.  
Secondly, Our goodness extendeth not to Him, Psal. 16.2. It is true indeed, wee are said oft to bless the Lord] but our magnificous is magnum significare, our Benedicere dicere been; he so blesseth us, as he doth well to us and for us, Gen. 12.2. Our blessing Him is a speaking well of Him, 2 Sam. 7.26. God has no need of us, he was blessed ere ever wee were, and will be, when wee shall be dead and gone, and yet this blessed God would have us with Him; oh! what great grace is this? and so it will appear also, if now in a second place Man be Considered, as before God; and  
First, Comparatively; if an Earthly majesty, that had of the nobility about him, should yet take a poor peasant by the hand, walk and talk with him, how great a vouchsafement were that? well land behold a greater King admits ●ast and ashes to fellowship with Him, who yet is not without the Elect and holy Angells, beholding His face always, Math. 18.10. Who is not without the souls and spirits of just men made perfect] Heb. 12.23. Who sees not, it is not for want of company, yea and better company too, that yet the Lord is pleased with mortal man? oh! gracious Lord! gracious indeed, when man is Considered by himself, as afore with others.  
By himself in order either to States or privileges; and first states; as  
First, What he is by nature, [ Wee were by nature, says th' Apostle, the Children of wrath, even as others Eph. 2.3. If Earthly greatness should be great with the sons of rebellious ancestors, were not that great grace? Well, and are not they that do and should walk with God, the sons and daughters of fallen Adam? Is it not a great mercy therefore that any descended of him[ in ordinary] should be received into favour? and still, the rather while wee Consider, how it is with lapsed Angells; for, where they fell, they lie! and say, did man, fallen man deserve any better then they? Who wonders not to see sometimes golden vessels, yet when they were fouled, broken to pieces, and thrown upon the dunghill; and the Earthen pot, when it had contracted filth, to be cleansed and made meet for the Master's use?  
Secondly, Consider man, not onely what by Nature, but in the state of Grace, and so there will appear great grace again, in his Walking with God, and God's pleasednes therewith; for I demand, whether there be a just man upon earth, that doth good, and sinneth not? See the 7 Eccles. 20. The Preacher said, There is not; oh! alas! for the iniquity, yea of holy things, and yet for all this iniquity man is not debarred society, no not by Him, that's glorious in holiness, sure, he's Glorious in goodness too, is he not? And yet the glory of His Grace appeareth, if wee Consider Man as thus in regard of States, so  
Secondly, Of privileges; I mean, that wait upon them, that wait upon God. Now these privileges would be spoken-to, either praeparatively, or profestly and particularly; and  
First, Praeparatively, and may that prepare us for hearing of privileges by telling us, of our undestroyednes. Men that are intimate with one another, do oft walk and talk together, they see much into one another, yea as they discern the Commendable, so other things, that are in one another; and God, with whom a poor soul walketh, is a thousand times more ware of all its infirmities. Is it not then of the Lords mercies that we are not even consumed? Lam. 3.22. And if un-consumednes speak mercies, what do priviledgednes? Thus praeparatively; then  
Secondly, Profestly; and the privileges that wait upon them, who wait upon God are either here, or hereafter; and  
First, Here; and I shall give them forth with allusion to bodily walking, or one man's walking with another; and  
First, You know, when one man walks with another, either walks upon his own legs. Yea but now tell me, what walking there could be With God Without God? hear Th' Apostle in the 2 Eph. 10. [ Wee are His workmanship, created in Christ Jesus unto good works, which God hath before ordained, that wee should walk in them] Good works as they are prepared for us, so are we for them; and therefore the Psalmist prays in the 119 Psal. 5. [ Oh! that my ways were directed to keep thy statutes] directed] by whom? he tells you in the fore-going verse [ Thou hast Commanded us to keep Thy precepts diligently] oh! that— he that is the Commander, is prayed to be the director! Which calls to mind a prayer of one of the ancients, Da Domine, quod jubes,& jube, quod vis; Give Lord, what Thou Commandest, and Command what Thou pleasest. It is God( so in the 2 Phil. 13.) which worketh in you both to will and to do of His good pleasure This for the first privilege, or Advantage.  
A second followeth: As unto one man's walking with another, you know, a man has not his friend or neighbour always ready to walk with him, possibly he's not at home, or not at hand, or not in a condition to walk, is not well and the like; Yea but you may hear the Psalmist speaking of setting the Lord always before him] Psal. 16.8. If the fault be not in ourselves, wee may still be with the Lord, may enjoy Him in health and sickness, in liberty, and under restraint, at home and abroad, in public, private, secret. Yea, a man may have His company in other company, and they know nothing of the matter neither; see the 2 Nehem. 4. [ The King said unto me, for what dost thou make request? so I prayed to the God of Heaven] did Nehemiah now turn aside into another room? or did he take unto him words in the hearing of the King? Nay, the present addition of the subsequent words [ And I said unto the King] tells us; it was an Ejaculation, and lifting-up of his heart to God.  
Thirdly, A man that walks with another man, may come to be troubled with him, he may faint upon his hands, or lay-on violent hands— But as for God, he's the best company in the world, best for comfort, yea though times should be never so uncomfortable. Moses endured, as seeing Him, who is invisible] Heb. 11.27. Best for faithfulness, you may trust yourselves with Him, he neither doth deceive, nor is deceived; nor is there any danger of the Creator of the ends of the Earth, faintness or being weary, Isa. 40.28. Yea  
Fourthly, Whereas in man's walking with man, the way may come to weary them both: What do you say to This walk, wherein the more a man does stir, and the more he may?[ The way of the Lord, says Solomon, is strength to the upright] Pro. 10.29. See also 15 Joh. 2. They that wait upon the Lord, have a promise of renewing their strength, Isa. 40. ult.] The trees in our Orchards growing old give-over bearing; but [ those that be planted in the house of the Lord, shall flourish in the Courts of our God, they shall bring forth fruit in old age] Psal. 92.13, 14. Yea it is oft with them as with the setting sun, which shines gloriously then; witness the living speeches of dying Christians; that was a savoury saying of a good Gentlewoman, when lying a dying, Lord, let me not go to hell now, where the wicked are; for thou knowest here upon Earth I loved not their companic.  
Fifthly, The way one man walks with another in, may prove dangerous to them both; by the way as they walk thieves or other sons of Belial may on-sett them, and over-power them; but here remember, how the Lord, in the 6 Gen. 1. tells Abram, whom he walked before, when he walked before Him, why! The almighty God] And shall any thing be too hard for, or indeed hard to the almighty? I said heretofore, that Walking with God will get th'ill will of the world, for indeed it is a Walking contrary to them, a Condemning of them; and do you think, they'l die in your debt? no, they are, I warrant you, more malicious then so; but, though they show their teeth, yet if the almighty but speak the word, they shall not bite, yea he can knock-out the teeth of them. carnal people look upon God's people as a most exposed and imperilled people, because of their opposednes to the sins of the Times and places they live-in; Yet it's verie-sure, they go under a stronger Guard then the world wotts-of; An almighty protector, oh! what a protector is he?  
Sixthly, In one man's walking with another, they may miss the way both of them, rather Wander than Walk! But he, that walks with God, walks with the onely wise, 1 Tim. 1.17.] There is not such another Guide, so skilful, like as nor so faithful, so cheerful, so merciful!  
Seventhly, do men take it for an honour to walk and talk with great men? to be Great with them? oh! then! how much more shining of face is i● to poor creatures to be great with the Greatest? No doubt, a mad bad world will not onely strange at it, that they run not with them, but speak like themselves nought, but, they may be talking, for besides that their tongue is no slander. God is Lord of glory, none need to shane with His company! The Church, in the 4 Mic. 5. speaks, as not caring, who knew with whom shee walked; All people will walk every one in the Name of his God, and wee will walk in the Name of the Lord our God for ever and ever] Indeed they had Cause to be confounded, not shee!  
Eighthly, Is it any Refreshment to men their walking and talking together, accordingly as wee say, Facundus Comes pro vehiculo? Then how much more may a soul delight itself in the Lord, and have the desire of his heart? Yea and whereas men, that are intimate with a man, may in time discover some undesireable thing in him, which may cause them to turn away from him. The Lord, with whom thou walkst, is Totus desiderabilis, Altogether lovely] Cant. 5. ult.]  
Ninthly, does a man's being among great men, hearing their wisdom, seeing their state, disingratiate the society of the base sort to him? How much-more serves this Communion with God to discommend vain company to us, so as not to relish drunkards, swearers, and other profane persons, as Esau, so savourily as some do, who, alas! know no better? David, in the 26 Psal. 3.4, 5. that had the Lord's loving kindness before his Eyes, professes not to have sate with vain persons, yea to have hated the Congregation of evil doers.]  
Tenthly, does a man's being great with great men Commend him to the respects and fellowship of others, so as they to think it well, that they can get him amongst them? Then how much-more does walking with God open a door to the Communion of Saints, so as a man, whom th'Lord hath admitted, servants, sure, may well receive. You find in the 9 Act. 26.— That when Saul assayed to join himself to the Disciples, they were afraid of him, and believed not, that he was a Disciple. But Barnabas took him, and brought him to th' Apostles, and declared unto them, how he had seen the Lord in the way: and it's added, he was with them, coming-in and going out at Jerusalem] Even as at the Courts of earthly Princes, their favourites want no favourers. This for privileges here: Then  
Secondly, As to privileges hereafter; and they are either Negative or Affirmative; and  
First, Negative; The portion of them that walk with God, what is it not? why! it is not Condemnation! Rom. 8.1. no! no! Condemnation is the World's portion! [ When wee are judged, says th'Apostle, wee are chastened of the Lord, that wee should not be condemned with the world] Two Scriptures would be laid together, this 1 Cor. 11.32 and the 2 Eph. 2. In the one you read of the Course of the world, and in the other of the Condemnation of the World; and looking at both you see, What the Course of the world Comes-to, ends-in; Condemnation! oh! fearful Course! for oh! fearful Condemnation! Who, that thinks at the end, trembles not at the Course? You know, how it is with Condemned men, men condemned to death, to a temporal death; they are looked upon, as woeful men, men shrink away from them, are loathe to tarry long with them: But what's the Condition then of damned men? men, whose judgement is eternal death? Who would for a world be one of th'world in the great day? So little cause, indeed none at all, have they to be so jocund and jovial in the mean time; when Condemnation overtakes this course of theirs then, I trow, will appear what a difference there is 'twixt Walking with God, and walking after the world; Walking with God is no walking towards Hell, so as they may walk on with comfort, that walk with Him, and cause they have to aclowledge free grace, the riches of His Grace, that ever received them into Communion with Him. This for Negative privilege, concerning which I might have spoken largelier, such a terror there is upon the damnation of Hell, did wee rifle Hell, and consider the entertainment there, fire] prepared fire] Math. 25.41. The company there, the devil and his Angells] The continuance there, for wee hear of Everlasting fire] but, in one word, the greater misery it is to be damned, and the greater their privilege is, to whom there is no Condemnation.  
I goe-on to Affirmative privileges, the hint whereof is given in this 5 Gen. 24. in the words next after the Text, where it is said of Enoch, Who walked with God, that God took him] Wee have a word in our generation, that God has taken such a man, such a woman; and though it be true, which I did timously advertise us of, that every Saint of God is not sure to be taken-away after the same marvelous manner, which I need not now to speak to; yet it is very-sure, that God will take them! [ Thou shalt— Receive me to glory] says the Psalmist in the 73.24. And now that it may better appear, what a privilege this Taking is, the terms of it shall be Considered; and  
First, The terminus a quô; or, what a man that walks with God, is taken from, when God takes him.  
he's taken from evil, yea, and as evil is double.  
And first the evil of sin, which is the grand evil indeed.  

Now this I would consider.  
First, In order to Temptation to it.  
Secondly, Perpetration of it.  
Temptation is either from within, or from without.   
From within, according to that in the 1 Jac: 14. [ Every man is tempted when he is drawn-away of his own lust and enticed] Quisque sibi satan, said one, there is that within us, that is against us; that helps to make the Devills market; yea indeed what could suggestion do without lust? what would it avail Satan to strike fire, if man did not find tinder? There's a body of death, a mass of Corruption, that a good man goes heavily under, while he is here. [ O wretched man, that I am, who shall deliver me from the body of this death?] Rom. 7.24. So sweet a thing it is to be delivered I Well now, Come Death, and go Lust; according to that in the 2 Tit. 11. where they are called Worldly lusts] Thus for temptation, from within.  
Secondly, As for temptation from without.  
First, Wee know, who is termed the tempter] as wee say, the Philosopher![ The Tempter, so in the 4 Matth. 3. came to Him] is it said, the devil came? it's said, The Tempter came] he makes a trade of tempting, and hath done long, and how skilful in the trade may he be presumed by this time of day? The rather, while wee Consider, that the old Serpent, when he was young could go cunningly to work, as wee see in the 3. Gen.] I might say much of his assiduity, how that he's not easily shakt-off, but will have th'other 'bout! In the 4 luke. 13. it's said, he departed for a season] much, of his impudency, for what so horrible and execrable a thing, which he has not the face to move for? Whose heart rises not to hear of worshipping the devil? and yet very this did he speak to our Lord Christ about! Math. 4.9.] Shortly! the more I might say of Satan's Tempting, and the more is to be said what a privilege it is to be gotten out of th'gate of him! but now Come Death, and go devil, Joh. 14.30. When God has taken a good man once, the devil may put up his pipes. Thus for The Tempter!  
Secondly, There are Others, that are found tempting too:  
And first, Wicked men, the Devill's journey-men, factors for him; oh! what service these do him? and concerning Tempting. It's said of those Christian sufferers, in the 11 Heb. 37. That they were Tempted] yea, as well as stoned, sawn-asunder—] Persecutors have gone all ways to work, used foul means and faire; they that wandered about in sheep-skins and goat-skins, might have gone ruffling and ruffling in silks and velvets. In this section what might be said of the corrupt Examples? of the carnal counsels? of the Insinuations and flatteries of corrupt men? and indeed more might be said, and more it does appear, what a privilege it is to be from amongst these Naughtie-packs. But now, Come Death, and go Naughtie-packs. Not one of these shall follow a good man, when and where he goes] No, no, Heaven is no place for them, 1 Cor. 6.9. Thus for the bad.  
Then secondly, For the Good, It's a truth, though indeed a sad truth, even good men are Instruments sometimes in temptations] It was Peter, to whom Christ said, Get thee behind me Satan] Math. 16.23. lo Satan's counsel in Peter's words, as ere now cunning knaves have engaged in a business of their own a man of better repute then themselves, that it might the better take; and oh! who is not ware, how a temptation handled by a good hand has proved too-succesfull? Thus, in the 2 Gal. 13. Peter wanted not others to dissemble with him; yea and Barnabas also was carried-away with their dissimulation. Good men, but too-oft, are misguiding enough, and therefore what a privilege is it to be out of the reach of their Infirmities? But now, Come Death, and go Infirmities, Heb. 12.23.] In Heaven, whither a good man goes, when he goes hence, are the souls and spirits of just men made perfect. I have done with sin, in order to temptation to it; it follows in regard of perretration, which may be Considered two ways.  
First, In regard of One's self.  
Secondly, In regard of Others.  
First, One's self; and so I say, Good men are taken from evil, as unto perpetrating it themselves. Th'Apostle, in the 2 Cor. 5.10. speaks of evil things being done in the body] and in the 3 Col. 5.[ Fornicaters, uncleanness,— covetousness, are termed Your Members, which are upon the earth] Then what a privilege it is to be taken unto a Condition of being unfinn'd, will appear, if wee consider, how it is with good men concerning sin, while they are here:  
For first, There is not upon Earth a just man, that doth good, and sinneth not] Eccles. 7.20. In Heaven it is otherwise with good men, There they do good, and sin not; but here they do both; not onely do wicked men do wickedly, but good men get it mist. It was the observation of a late learned Divine, that the Present tense is accompanied with the Imperfect and the Future with the Praeterpluperfect; and that such is the Condition of our present, and of our future holiness. Indeed, while the people of God are here, there's danger of the Child's offending the Father, yea the Children of the bigger end, and greatly too; David was a precious man, yet Nathan tells him, in the 2 Sam. 12.14. he had done a dead, by which he had given great occasion to the enemies of the Lord to blaspheme] And besides iniquity thus generally, what might be said of the iniquity of holy things? Exod. 28.38. Oh! alas! for our Sabbath-sins, Sermon-sins, Prayersins, the sin, that does so easily beset us, when wee set ourselves in God's presence, and upon occasion of his service; as if a man should be somewhat-slovenly, when he had his best Clothes on. You see, how it is with God's servants concerning sin, till he takes them, and so cannot but see also, what a privilege it is to be taken; and still you would the more plainly see, should I stand to show the fruits and effects of sin, how it defileth, there's no filth like it; disgraceth, sin grounds shane, Grieveth, for this some have wept rivers; with much more might be spoken, but let this suffice for the perpetration of sin in regard of One's self.  
I come now in a second place to speak of it in regard of others; now these sustain a double consideration, for they are within, or without, 1 Cor. 5.12.  
And first, if they be within, then wee hear, out of that 1 Cor. 5.2. what a good man's duty is in case of the sins of such, why I to mourn] And, no doubt, there are in one generation after another, that sigh for all the abominations, that are done in the midst of Jerusalem] Ezek. 9.4. and not without cause, so scandalous are the gross sins of professors, while wee Consider,  
First, God, for is it not ordinary, the world upon observation of such sins within the pale of the Church to fall foul even upon Religion? yea though the professor that's such an offender, be one of the lower sort, suppose a servant;[ such need had servants as well as Masters, inferiors as well as superiors, that make profession, to look about them] See the 1 Tim. 6.1. [ Let as many servants, as are under the yoke count their Masters worthy of all honour, that the Name of God, and his Doctrine be not blasphemed] Who has not heard it said, Yea, this is their Religion; wee see what comes of following Sermons? and so forth.  
Secondly, While wee consider the Godly; for how common is it, the World, when such sins are in the Church, to fall foul upon all for some? What's that you hear Jacob say to Simeon and Levi, in the 34 Gen. 30, who had dealt so, as they had done, so treacherously, so cruelly? [ ye have troubled me, to make me to stink among the Inhabitants of the Land] Though with God the soul of the son shall not bear the iniquity of the father, nor the father of the son, yet with men they usually do; disaffected men, as to Religion disaffected; as I was saying-erst, they'l fall foul upon one for another, upon all for some; who hath not heard it said? Yea, these are your professors, they are all alike, never a barrel better herring, and the like.  
Thirdly, While wee Consider the ungodly; for the gross sins of professors, how pitifully-aedifying are they of them? They serve  
First, To confirm them; according to that in the 23. Jer. 14. [ I have scene in the Prophets of Jerusalem an horrible thing, they commit adultery, and walk in lies, they strengthen also the hands of evil doers, that none doth return from his wickedness] One gross sin in any, that profess to know somewhat of th●matter, as wee say, hardens them more in sin, then one and twenty in others that are no more professors then themselves; and in such a Case they are ready to say, What need wee to go to them, they are Coming to us?  
Secondly, They serve as to confirm, so to Comfort them; never did cat so watch Mouse, or dog cat, as the World does the Church, to have an hole in her coat! now how can wee but think, they'l be glad to see, what they looked for? See the 2 Cor. 11.12. Upon so many accounts are the gross sins of professors, scandalous sins, and so great matter of mourning to Sions mourners; Wee say, is it nothing to have tears wiped away from our eyes? nothing to be taken away from such eyesoares? This for the sins of those Within.  
Then secondly, for the sins of those Without.  
You may assure yourselves, my Beloved, it is not onely what the Church hath done amiss, but even the World too, that good men had wont to be troubled at 〈◇〉 I beholded the transgressors, says the Psalmist, in the 119.158. and was grieved, because they kept not Thy Word] Compare this with the 53 v.[ horror hath taken hold upon me, because of the wicked that forsake Thy Law] And both these with the 139. v.[ My zeal hath consumed me, because mine Enemies have forgotten thy Words] I am sensible, what a special point I am fallen-upon, the Churches sense of the World's sin, and therefore shall speak somewhat largely to it, yet in a method; speaking  
First, To the Grounds of it.  
Secondly, The Properties of it.  
Grounds first; for, that good men do not causelessly grieve at wicked men, is evident upon divers Considerations; as,  
First, The sins of such cannot but be some thing, and a sad thing to them, nothing but if their God be any thing to them! when you return to the Psalmist in the fore-cited psalm, you'l observe him in taking to heart the wickedness of the wicked, to take notice of God's Interest, what wrong, what affront was done to Him the whiles[ They kept not, says he, Thy Word] They have forsaken Thy Law] have forgotten Thy Words] Thy] Thy] Thy] Men's servants have some sense of their Masters matters, Men's Children of Parents Concernments! Yea I read of the son of Craesus, that perceiving some thing a doing against his father, though he had been dumb before, he could cry-out then, o man kill not Croesus! And shall wee think, that onely the Children of the Heavenly Father kind not? are unkind? have no sense of Father's Interest? Yea, how should it but trouble a good soul to see.  
First, His authority so affronted? what was that, which erst horror took hold on the Psalmist for? why! because the Wicked forsook God's Law: His Word is a Law! that it is! he is a great King, and greatest of Kings! and sin is the transgression of the Law, of the royal Law! how then should an honest heart, so far as it is self, but rise at the thought, at the sight of just Power& greatness receiving such affronts? that ever dust and ashes should dare to fly in the face of the most high God? oppose His Crown and Dignity, as they do? You read in the 2 Sam. 16.9. That when Shimei Cursed David, Abishai said, Why should this dead dog Curse my Lord the King?] Oh! then, what is a servant of God, and consumed of zeal, ready to say, when he hears Curses, Blasphemies, Oaths fly out of the mouths of miscreants, as Chipps from the hand of the Carpenter?  
Secondly, How should it but trouble a good soul to see, ●s His Highnes affronted, so His holiness provoked? The friends of God are not un-knowing, how contrary to the nature and pleasure of their loving God and Father sin is, and gross sin![ Thou art of purer Eyes, says the Prophet in the 1 Habac. 13. then to behold evil, and canst not look upon iniquity] Indeed, in the sense of Apprehension he cannot look off; for, all things are naked and open before His Eyes, and secret sins are no secrets to Him! But in the sense of Approbation the sense of that place] he cannot looke-on! Like as wee are heard to say of Persons or Things wee like not, that wee Cannot endure to look on them. Looking with liking, looking upon sin with liking is one of the things he Cannot do, who yet is Omnipotent! No! no! This is that, which he is said to Hate, to be Grieved-at, vexed and fretted with, Ezek. 16.43. [ Thou hast fretted me in all these things] A neat man cannot away with filthiness; well! God is glorious in holiness, and therefore how should ever so much purity be pleased with the veriest filth? Oh! there's no mire, muck, vomit to sin! Now, my Brethren! you know, what you say upon occasion of a friend of yours, do not grieve him so, I am grieved to see him grieved—! and can you think then, but such, as love God, will be vexed to see Him provoked?  
Thirdly, How should it but trouble a good soul to observe, as His purity, so His privity no more regarded! A man's friend would be vexed to understand of his being unworthily dealt-with either in one kind or another, but it would trouble him more to know, that he knew of it; When one, wee wish well to, is ill done or said by you, care is to keep it from him; Well, the friends of God are not to learn, that, as I was saying afore, he, that in one sense cannot looke-on, yet in another cannot look off iniquity! There's no sinning at God's back; all that is done against Him is done before Him; according to that in the 51 Psal. 4. [ Against thee, thee onely have I sinned, and done this evil in thy sight] Here's what I say, Against] and, Before] Now you all know, what a sense wee have of a friend being wronged to his face, wee tell with trouble, how such and such went not behind his back, when they did and said so basely; what impression then, may wee think, it may have upon a good man, when he Considers, how the wickedness of the wicked stars God in the face? how all their blasphemous Belchings are in His Hearing, all their filthy Actings in His Sight; shortly, when he considers the impudency of iniquity, that there was no more sense and consideration of divine Inspection, that this was not a Retentive to them. This for the first Ground.  
Secondly, The sin of th'World cannot but be some thing, and a sad thing to the Church, nothing but if the Church be any thing to herself; I mean, if shee matter her own either innocency, or safety.  
First, innocency; Mr. Bradford prayed God to forgive him his other men's sins! and Consider, if wee do not in some sort make those sins ours, which wee mourn not for in others! See the 1 Cor. 5.1.—! One way of keeping ourselves from partaking with men in their misdeeds is lamenting them; now, what Comfort there is in freeness, especially from great offences, is visible in the Psalmist, who pleaseth himself much with this, in the 19.13. [ Then] as if this were some great matter! Then] says he, shall I be innocent from the great transgression] Even as great blotts, and foul spots, which wee can see in other folks garments, wee rejoice, that none of them are to be seen on ours!  
Secondly, safety; he knows nothing, that knows not how fruitful of Grievous Judgements are gross sins, and how generative of general judgements, when such sins grow general once. The Preacher in the 9.18. tells us one sinner destroyeth much good] what does many an one then? when one customary swearer, one common drunkard, one ordinary Sabbath-breaker— is so ill a member, in a city, town, family, what are many such? and what danger is house, place in, where they are? in what danger of the plague, where so many have banned and cursed with it? and so concerning other Judgements, as well as the Pestilence? Now, in dangerous times I would know, what a Mourner's Mark's worth! In the 9. Ezek. 6. You find a Mark was set upon the fore-heads of those, that did sigh and cry for th'abominations were done in those dayes, and what, I pray, were they marktfor? why! for safety; [ Slay utterly, says the Lord in the 6 verse, old and young, but come not near any man, upon whom is the mark] Mourning for the sins of the times and places they live in, loses good men nothing; No! these are the men, that in the worst of times are likeliest to fare best; God, you see, remembered the Mourners, so as good men in Mourning do well remember themselves. I have done with the Grounds; and proceed  
To Properties; Properties of the Churches sense of the World's sins; and  
First, Wee can find, that Good men have Grieved Indeed, and not onely made a show of sorrow; Psal. 119.158. All that are in Blacks, are not ever in Mourning, but the Psalmist was no Counterfeit; while the sins of Men are the sport of Devills, they were his heartbreak; his spirit was troubled to see God dishonoured, souls defiled, endangered.  
Secondly, As good men have been Grieved Indeed, so in Great Measure; it's said of L●t, in the 2 Pet. 2.8. That he vexed his righteous soul with their unlawful deeds] The word in the greek Text for vexing is a Metaphor from Torture! so far the righteous man was from taking Content in their abominable Courses, as they were to him, what dagger-poynts at the heart of another, what pinns and bodkins thrust into the flesh, what the Rack to the body! Yea, do you not remember the word horror which you heard of afore? horror hath taken hold upon me, because of the wicked—] Psal. 119.53.  
Lastly, Wee find good men to have been grieved upon this account, as in great measure, so for no small time; it was a sticking grief! Lot, whom I name erst, vexed his righteous soul from day to day] Thus you see, what a Trouble to good men evil has been, and that who cannot but see also, what a privilege there is in Being Taken from it. Thus far evil in the first sense, as it is the evil of doing It follows in the later sense, as it is the evil of Suffering: Now this may be conceived either in the sense of Passion, or of Compassion.  
In the sense of Feeling,  
or of Fellow-feeling.  
And first, of Feeling, in order to one's own miseries and distresses;[ If in this life onely, says th'Apostle, in the 1 Cor. 15.19. wee have hope in Christ, wee are of all men most miserable] Hardly any out of hell suffer more then Gods people; [ through many tribulations wee must enter into the kingdom of God] Acts 14.22. The kingdom of God is like unto a stately house, that has a deep and rough way leading to it; Tribulation] is the way to th'kingdome; and much tribulation] and this much tribulation is a way, that will not be missed, this way wee must enter] Yea Kings and Princes in their generations have not known how to put by; David was a good man, and a great man, yet he had many a weary heart, as is well-known to them, that know his history; Nor eminency of place, nor of Grace has shielded-off sufferings, but rather, as men lay the greatest load upon the ablest horse; and as rich men, that have a great deal of this world's goods, oft have a great deal to do with it; So the notablest amongst God's servants, have been notably put to it, been tried to the bottom. You hear Job say, in the 7.20. [ Why hast thou set me as a Mark?] Here one of God's white boyes was His White! When Peter should be old, our Lord tells, foretells, what would betid him, Joh. 21.18.] Old Disciples may expect deep Exercises. again, What might be said of the sorts of sufferings, variety of misery? Lazarus was poor, and Lazarus of Bethania was sick, such as the World was not worthy of, wandered about in sheep-skins, and goats-skins, in deserts, and in Mountaines, and in dens, and caves of the earth! And what might be added concerning Reproach, as well as Banishment? Desertion also by friends, accordingly as was said once, Amice, non est amicus; yea spiritual Desertion, when God hides His face a child of light walks in darkness? Did wee pursue suffering in the latitude of it, it would appear a privilege with a witness to be out of the reach of it. I have done with Feeling, and goe-on  
In a second place to Fellow-feeling, which respects the miseries and distresses of others; and now while I show you what a sympathising people the people of God are, I in effect show, what an Advantage again it is to be took out of the walk of others afflictions, as well as their own] Indeed, wee have an untoward Proverb in our generation, Each man for himself, and God for us all; Oh! how can they look, the Lord should be for them, who are for no body but themselves? the rather, while wee Consider, that he, who professeth to be afflicted himself in all the afflictions of His people, Isai. 63.9.] Hath also given Command concerning Compassion, Rom. 12.15.[ weep with them that weep, as order's given in that very place for rejoicing in one another's joy, so for condoleing one another's grief; Not yet, as if wee were hand over head to be grieved in the grief of others; for as St James says of some, Their rejoicing is evil] so I may say of some's Grieving! There are, that in stead of Weeping with, wee have cause to weep for! as your Envious ones, who are as much troubled at the Good overtakes others, as the evil befalls themselves; and others I might instance-in! Truth is, The Lord hath in His Word Condemned stoical stupidity, and given order for a Well-grounded sympathy, and accordingly wee can find, which is the Thing I intend, onely I thought to usher-in their Compassionatenes somewhat honourably, by giving account of their Rule, as well as their practise! I say, we can find His servants in the dayes of their flesh to have been touched with the feeling of others distresses, and touched to the quick! Did not I, says Job, in the 30.25. weep for him, that was in trouble? Was not my soul grieved for the poor?] The interrogative is strongly affirmative! The Saints sympathy, or Christians Compassion is a theme of good note, I'l therefore speak the more to it, and  
First, In order to the subject of it, or in whom wee find it to have been; for this is well-worthy our consideration, as appears,  
First, In that such, as one would have thought least-subject unto sorrow, yet would weep with them that wept!  
As first, Such, as were men of Great spirits; Wee speak as of a strange thing, when wee tell of a Man weeping like a child, he wept like a child, wee say; Well! and behold, Great men, that were Good men, whose hearts wee may praesume suited to their Greatness, yet were tender-hearted men; Job, that I name but-now, when you look him in the 29 Chap. 7 v. you see him sitting upon the Bench, he was a man of place, and he was a man of bowels also, Did not I, says he in that fore-cited 30.25. weep for him, that was in trouble? was not my soul grieved for the poor?]  
Secondly, Such, as were men of great personal Comforts and accommodations! What will you say, if I show you a Courtier a Condoler? Nehemiah was in Shushan the palace, and there as the Kings Cup-bearer, he sate warm, wanted nothing, Courts abound with Contents, what needs he to trouble himself about others, who saw his own Condition so good? Yea but look the 1 Nehem. 2. and lo, as soon, as he has an opportunity of intelligence, he stays not till a Relation be offered him, but the Text tells us, he asked concerning the Jews that had escaped] And that this Enquiry was not an empty compliment, though yet Courts are oft full of compliments, appears by the sequel; for, in the 4. v.] As one, that felt, what he heard, Nehemiah mourner-like sits him down] and behold, he weeps, and certain dayes] This for the first account of the subject.  
A second is, That such, as wanted not matter of their own to mourne-over, yet had some tears for others too; Naomi, in the 1 Ruth 13. it was a sad time with in her own particular, for the hand of the Lord was gone-out against her] as shee speaks there; and yet in that very place shee professes, shee was grieved much for her daughters-sakes. Naomi was Mother to these, that there shee calls daughters, by marriage, Ruth 1.3, 4.] and her sons, that had married these women, were dead, 5 v.] It's ordinary at this day, when friends die, friendship to die, possibly to turn into envy, despite, and the like; yea but with Naomi it was not so; after the death of her sons, shee has a sense of her daughters, and in a sad time was not so full of grief for herself, but shee can grieve also for them, grieve over her own affliction the more because of them. Here, here's a glass for father-in-laws and mother-in-laws to look in. Let this suffice to have been spoken of the subject.  
Next is the Object, or whom the servants of God have had Compassion on; and  
First, Not onely on such, as were near Neighbours; wee have a saying, What the eye sees not, the heart grieves not; but, good men have Croft the Proverb, Nehemiah even-now felt, what he heard; Reports, that were sad, being Credible, were wont to have a sad impression. Wee have some men, that will believe nothing but what they see, either of one poor body or another, and when they see, may be as little moved.  
Secondly, As not onely upon such, as were near in situation, so nor onely near in Nature! Indeed the people of God have had a great sense of their own flesh and blood; thus, Jacob mourned for the supposed death of his son Joseph, Gen. 37.33, 34.] Yea the best men are observed not least-passionate. But behold, they had bowels for their kindred according to faith, as well as flesh; see the 1 Rev. 9. Communion of Saints is partly with respect to sufferings; It is in some measure in the mystical, as in the natural body; in the natural, if the foot be pricked and hurt, the head stoops, the eye looks, the hand pulls out the thorn, and applies a remedy, which possibly the tongue had enquired-out! and here in this section I might have been more particular, and took notice of the tender respect holy men of God have had to their Converts, even as men love all children, but especially their own; what a sense had Paul of Onesimus? and in regard of his outward Condition? if he had been his own natural son, how could he have entreated, and interposed more for him? And now that I have spoken thus of friends, natural and Christian friends! what might I have added  
In a third place touching Enemies? David in the 35 Psal. 14, 15. When such were sick, behaved himself as though they had been his Brethren] Wee know, who Causes His sun to shine upon the evil and unthankful] and what it is, speaks us That Father's Children, why! Loving our Enemies] But, this for the Object. It remaines  
In a third place to speak of the occasion, or what good men have had Compassion on men for; and here I might speak of many things, as  
First, They have been Grieved both upon Outward and spiritual accounts, as men that had respect both to the Bodies and souls of men; see the 2 Cor. 11.29. Cum 35 Psal. 14, 15.  
Secondly, Upon Greater and lesser accounts, as those, whose bowels were indeed tender, Phil. 2.26.  
Thirdly, Upon public and private, as those, whose hearts God had enlarged, Psal. 102.13, 14.  
Fourthly; Upon some such accounts, as some men would rather have rejoiced over; you heard erst how David behaved himself in time of his Enemies sickness, as if it had been a friend or brother had not been well, Psal. 35.] A carnal heart is ready to say in such a case, A great matter of him; good shuttance, and so forth.  
Lastly, Upon the account of others in their own cases, yea and where the world is not wont to mix interests; here remember Naomi, and what hath been said of her; friends were dead, but friendship lived.  
After the Occasion I might have gone on to the Manner, also the Measure of Christian Compassion, might have shew'd, both How, and How-much good men have laid evils to heart, Others evils! But you see clearly, what an Heart-broken people the people of God have been, and so cannot looke-off their privilege in being takenaway from the evil to Come.  
Now whereas I have been speaking all this while of being taken from evil, haply some, that would seem to take off somewhat from the privilege I have shew'd there is in their being Taken, are ready to say,  
But, are not good men taken-away from some Good, as well as all evil? Hezekiah, in the 38 Isa. 10, 11, 12. looking upon himself as a dead man, speaks of being Deprived] I am deprived, says he, of the Residue of my yeares he addeth[ I shall not see the Lord even the Lord in the land of the living, I shall behold man no more—. Unto whom, and unto which I make this return, That it's true indeed, In death there is some deprivation! but it's true also, there want not answerable Consolations to and for the respective deprivations; as,  
First. To name some of them; Peradventure as a Good man is a Great man, but Come Death, and go greatness! [ His glory shall not descend after him] Psal. 49.17. No, it shall not; but let not your heart be troubled, for Consider, Great men have other Attendants, besides their men, that wait on them. I remember a King said of a Crown, that was down, he, that knew what was under it, would not take it up! Honours have their Cares, fears, for indeed their Envies, I mean Enviednes; such as the Corruptnes of man, as he's apt to think, he, that stands above him, stands in his light. In the 6 Dan. 1, 2, 3, 4. It pleased Darius to prefer Daniel, yea but this pleased not the Praesidents and Princes, witness their conspirings and practisings. It's rare to be praeferred, and not maligned, to sit high and fast. So as you see now, it is not onely Honour, that a good man is taken from, when he's taken, but Care as well as Honour, fear as well as Honour, envy as well as Honour; and as for the Honour that is before him, wee read of a far more Exceeding, and eternal weight of glory] see the 2 Cor. 4.17.  
Secondly, May be, a Good man is a Rich man, as Job one while was; But Come death, and go Riches; Wee brought nothing into this world, and it is certain wee can carry nothing out]  
It's true, the living indeed will look to that; but did you never Consider what goes to this Worlds Goods? Besides Labour in Getting, what Care in Keeping, what Grief for Losing? Yea, and who is not ware from the 1 Job 14, 15. That it is not all our care and diligence, that can at all times secure our Havings?[ The Oxen, says the Text, were ploughing, and the Asses were feeding beside them, and the Sabaeans fell upon them, and took them away, yea they slay the servants-] Job had provided servants to see to his Goods, and you see, the servants were with them! and yet for all that, he that had Goods, according to our Proverb, lost Goods. Rich men are rich oft in some thing else then Riches! When wee Consider the matter, it's not barely Riches, that a good man is taken away from, when he's taken, but pains, as well as Riches. Care, as well as Riches, Grief, as well as Riches; and as for the Riches before him, much might be said of the Treasure in Heaven, such a safe place Heaven is, out of all danger of Invasion and Plunder; see the 12 luke. 33.  
Thirdly, Possibly a good man is of great use in his generation, as Paul was, To abide in the flesh is more needful for you] says he, Phil. 1.24. But Come Death, and go Work] [ In the Grave, whither a man goes there is no Work, nor devil—].  
Indeed there is not! But consider well, what goes to Work, and from the 2 Rev. 2. [ I know thy work, and thy Labour and thy Patience] Work requires pains, oft patience; yea a good man may come to have his patience exercised, even by them, that ought to have been a strengthening of hand to him; Paul, though a precious man, is heard to say, The more abundantly I love you, the less I am loved] 2 Cor. 12.15. Even as the indulgent Nurse has some cries and wrangles, as well as smiles and kisses, at the hands of the little one. I might have spoken in this Section of the malice of Satan, malignancy of the World, self-suspition and jealousy, what care and fear an honest heart is in, lest his Works should not be as many at last, as first; so as it is not merely Work, that a good man is taken from, when he's taken, but Labour as well as Work, Patience, as well as either; Opposition, as well as any thing else. And then, in Death servants draw wages, do they not? I confess there is Praemium ante praemium! a blessedness In, and not onely after dead; and, while a good man's Reward is not little upon Earth, yet wee know who said, Great is your Reward in Heaven] Math. 5.12.  
Fourthly, Wee may suppose a good man to be of large Relation, Behold the vine upon the house-side, and Olive-branches about the Table; but, Come Death, and go Friends! [ I shall behold man no more with the inhabitants of the world] said Hezekiah erst; Isai. 38.  
he said true; but yet there's much in Relation; indeed near and dear Relation is capable of very great affliction, and how afflicting is such affliction? Children are certain Cares, and uncertain Comforts; Job's wife was a grief of heart to him; and you heard even now the words of Paul to his people! So as it's not onely Relation, that a good man is taken from, when he's taken, but Affliction, as well as Relation; and as for Relations before him, what honest heart is not ravished to think of Being with Christ, which is far better? Phil. 1.23.  
Fifthly, To be taken indeed from the spectacle and bearing staff, from weakness, witherdnes, from a time& condition a man should say, he had no pleasure in, this primâ fancy, were a privilege; but what do you say to one thing Hezekiah spake of, I am deprived of the residue of my yeares) Isa. 38.10?  
Why! I say well to it; and that you may the better see into the wellnesse of it, Consider these particulars.  
First, Whether a Good life be not in effect a long, even as one piece of gold virtually contains many pieces of silver; he has lived to purpose, has he not, whether he has lived more, or less, that has lived well, for he dyes well, Phil. 1.21.  
Secondly, Is there any Cause to complain of being happy too soon? Phil. 1.23.  
Thirdly, Is it not a privilege to be housed, when a storm's towards? 2 Kings 22. ult.]  
Fourthly, What would length of dayes have brought with it? Eccles. 12.1. and in regard both of Person,  
and Relation.  
First, Relation; for such, as live, till they be very-old, out-live most of their friends, are engaged in many funerals; you may have heard of some Parents, that have butted all their Children; and when there is such joy, as there is, for a man's being born into the World, what sorrow is there at their carrying-out? See the 16 Joh. 21. Cum 2 Math. 18.  
Secondly, As for Person; oh! the decays, diseases, Aches, that are incident to old Age; resume the 12 Eccles. 1.— They, that live till they be very old are commonly blind, deaf, lame. Barzillai, that was fourscore yeares old, tells of being a Burden to the King]  
Sixthly, What do you say to being Taken away in the midst of a Work, as erst of one's dayes? is it not all the pity in the world, that a Good hand, and when the hand is in, that it should be taken-off?  
I have this to say, that it is one thing a Work to be finished, and another thing our Work to be finished; but now, they, that die in the Lord, rest from their labours] Rev. 14.13. The Lord Jesus attained not the one half of the ordinary age of man, yet is heard to say, in the 17 Joh. 4. [ I have finished the Work which thou gavest me to do]  
Seventhly, Peradventure a good man is in Arrear, but if he did live, in a way to pay every one his own;  
It cannot be denied; but a man, that fears God may both be, and die Indebted. But it would be observed how the providence of God has favoured such a case, as this; 2 Kings 4.1.—  
As for the dead, he is honourable mention made of, [ Thy servant did fear the Lord] For all the widow was left, as shee was, yet shee does her husband right; it is not onely men, whose wives and children expect great matters from them, that may hope to have their good word being gone. Then, for the living; why! behold, the Woman has an Elisha to go to, every one was not so harsh, as the Creditor; and course is taken, not onely for paying debts, but for a livelihood afterwards.  
Eighthly, May be a good man is taken away from the freedom and fullness of Ordinances[ I said, said Hezekiah, I shall not see the Lord, even the Lord in the land of the living] Isa. 38.] The Lord] even the Lord]  
I grant, first, it's a great Comfort to live in a time when Religion flourished, when a great deal of Sanctuary-glorie is stirring, when All Ordinances are on foot, Word, Sacraments— Psal. 42.4. Secondly, It well becomes a servant of God to relish savourily the Things of God, to account it an Heaven upon Earth to Enjoy Sabbaths, solemn Meetings, Psal. 63.1, 2, 3. But then, thirdly, if Heaven upon Earth be such an Heaven, what's Heaven in Heaven? if the way be so pleasant, what's the country? if the means, what the End? if Glimpses, what Sun-shine? if the less, what the More? 2 Cor. 5.5, 6, 7, 8. And one word further, Is it not hard to Enjoy Ordinances, and especially Constantly, and not miscarry about them? not wantonnize in the plentiful times of the Gospel? Even as in point of outward store we say proverbially, plenty is no dainty. When there were Paul, Apollo, Cephas; oh! what Contentions there were? what Emulations among the people? what partialnes of respect towards Teachers? 1 Cor. 1.12. So as when wee have looked into the matter, it is not merely Ordinances, freedom and fullness of Ordinances, variety of sweet Instruments that a good man is taken from, but from those Weaknesses, which wee are apt to put forth in such a time as that. And thus I have done with the Terminus a Quô, what a good man is taken from, and both by way of Indication and Vindication. I proceed, and in the same method to the other term.  
The Terminus ad Quem, or, what a good man is taken to; for thus again his taking will appear a privilege; now this term the Psalmist speakes-to in the 73.24. [ Thou wilt guide me with thy counsel, and afterward receive me to glory] That I may the more fully, and yet unconfusedly speak to the term, I would divide it into Persons, and Things.  
First, Things; and these I would subdivide into Place, and Case.  
By Case, I mean the Blessed Condition, to which a good man is taken; which will begin to appear even while  
First, The Place is considered; for oh! Whither? Whither is a good man taken, when he's taken? hear our Saviour in the 23 luke. 43. [ To day shalt thou be with me in Paradise] Compare this with another Scripture, the 2 Cor. 12.4. and Paradise is Heaven] whereof the Earthly Paradise was a shadow; The Earthly Paradise wanted not it's Accommodations and Comforts, and Heaven even abounds! which is called sometimes also, The Better country] Heb. 11.26. Indeed these Low Countreys have many good things in them, but yet as our saying is, Better were better! now wee tell of life being sweet, but I say then, how sweet is eternal life? now wee speak of Good company, as indeed your good men are your truely-so called good fellowes, but yet is not Being with Christ a great deal better then being Here? the Heavenly is the Better country, better for honour, for pleasure, for profit, for any thing a wise man would have, and an happy man should have. What House to be compared with the Father's house? according as you have it termed in the 14 Joh. 2. That's the House with Mansions] and many Mansions] Wee tell here below of Mansion-houses, but wee do but tell, either wee tarry not long by them, or they by us; some fathers here have more Children, then the house will well hold! And then again to hear of Father's house] what a joyful hearing is it? our Children, when they have been abroad, are glad to return home; suppose from university, Sea, or other places! how well and Comfortable is it then with the Heavenly Father's Children, with what joy unspeakable, and full of glory may they think of their Father's House? whose Father sets His feet, where others have their heads,& crwoned heads, [ Thus saith the Lord, the Heaven is my throne, and the Earth is my footstool] Isai. 66.1. I might be large in recounting the several sweet Appellations Heaven has, and in descanting upon them! but I shall close this Section with some Observations concerning Heaven.  
First, That the Spirit of God in the Word of God speaking of Heaven, speaks of the most excellent Thing upon Earth as kingdom] Paradise] and the like, 2 Cor. 12.4.  
Secondly, sets Heaven over anent the saddest things upon Earth, as a countervail to them, Math. 5.11, 12.  
Thirdly, That the people of God, while yet upon Earth were wont co be Much in Heaven! could sand before them of their Meditations, Desires, Delights, Heb. 11.16. Phil. 3.20.  
Lastly; Could, at that distance Earth set them at, yet be so carried-out in their hearts after Heaven, as verily to be Transported therewith; ravished in Contemplation of the powers and pleasures of the world to come 2 Cor. 5.2. I have said concerning Place.  
Case follows! the Condition that God's taking of a good man sets him in; and this is sweet upon a manifold account; for  
First, It is a Case of Home-dwelling; a good man, while he is here, is a stranger, Psal. 119.19. a stranger in his own house, at his own Table, by his own fire, in his own bed! but once gotten to Heaven, and gotten Home; Advena in terris, in coelis civis, 2 Cor. 5.2. In Heaven, as at Home, is most of our means, top of our kin, our longest continuance.  
Secondly, As it is a Case of Residence, so of Rest; a good man, while he is here, has a great deal of labour awaiting him! yea but what says the voice from Heaven, [ Blessed are the dead, that die in the Lord from henceforth; yea saith the Spirit, that they may rest—] Rev. 14.13. And if now in these dayes Rest at a night be sweet, what will one day the Heavenly Rest be? yea, and if now the more pains a servant takes 'ith day, the sweetlier he sleeps and rests at night; what will Heaven's Rest be afterall the toil, turmoil, trouble a servant of God has upon Earth? Yea, and whereas the Rest wee take now is subject to interruption, men tell of being hindered, disturbed, as of or in their natural Rest, Heaven yields Rest without molestation at all.  
Thirdly, It is a Case, as of Resting, so of Reaping! this life-time is a good man's seede-time, and though it be true, that here first-fruits are had, yet Heaven brings with it, Gal. 6.9.  
Fourthly, A Case as of Reaping, so of Triumphing! good men now are carryingon a war against the Enemies of God's glory, and their own salvation; yea but Heaven puts palms into their hands] Rev. 7.9. And by how much the bickerings and banquetings they now meete-with, are more, and sadder, by so much the victory will be the greater, gladsomer.  
Fifthly, As a Case of Triumph, so of Perfection! Now wee see through a glass darkly, but then face to face; 1 Cor. 13.9, 10, 11, 12.  
Lastly, A Case as of Perfection, so of Communion! indeed now wee Enjoy such fellowship as is fitt, hereafter we shall such, as is full. Whiles wee are at home in the body, says th'Apostle, wee are absent from the Lord— Wee are willing rather to be absent from the Body, and to be present with the Lord] Shortly, this being such a Case in one respect and another, as wee have heard it is, how should it but be a Case of blessedness? Now the World looks upon the people of God, as a miserable people, and, not to matter their judgement much, wee know, who said, If in this life onely wee have hope in Christ, wee are of all men most miserable] And I had occasion in another part of this Discourse to say, That hardly any out of hell suffer more then God's people! Yea but the sufferings of this present time are not worthy to be compared with the glory, that shall be revealed in us] Thus far things.  
It is next to speak of Persons! You have seen To What, now Consider, To Whom a good man is taken, when he is taken; and of these I shall give 

First, A general account.  
Secondly, A special account.  
general first; as    
First, he is taken To none but the Good! according to that in the 1 Cor. 6.9, 10.[ Know ye not, that the unrighteous shall not inherit the kingdom of God?—] Heaven is an undefiled Inheritance, no dirty dog tramples upon that golden pavement; Now what a Comfort it is to be, where they are not is legible-enough in all that heartbreak, which, as I have shewed, a good man here has because of them! 2 Pet. 2.7.  
Secondly, To none but Friends! here the friends of God meet with Enemies, men that cannot let their good names alone, let their good Conversations in Christ be by them; but, as the dog barks at the moon that shines; so they call good evil! Yea but God has promised the kingdom to them that love Him and every one that loves Him that begat, loves him also that is begotten of Him] 1 Joh. 5.1. Cum 1 Jac: 12.  
Thirdly, To none, but the Perfect; Heb. 12.23. Now the finest cloth hath a course list, the purest wine some dregs the Members of Christ their Earthly members; and these infirmities, that are found in Saints, what a sad exercise, exercise of their patience, are they to their brethren, as well as they cause themselves many an heavy heart? do not you think, that Aaron and miriae, when they spake against Moses, tried him, what mettall he was made of? Num. 12.1, 2, 3. Yea but, Persecution is a flower, that grows in Heaven's Garden! you meet with no Infirmities there, no infirmities in any you meete-with there; what a Meeting therefore is it?  
Fourthly, To no-small company! wee have a proverb, more, and merrier! what do you say then to the general Assembly, Church of the first-borne, an Innumerable company of Angels? Heb. 12.22, 23. Now a good man thinks it an happiness to get two or three good men to him, but then what a joy will it be to enjoy so many? patriarches, Prophets, Apostles, Martyrs, the brethren and sisters, that have dyed in the Lord? This for the general account.  
The special followeth, and  
First, A good man is Taken To God, Heb. 12.23. Paul spoken of Being with Christ, when he departed] Phil▪ 1.23.] and,  
First, What an Heaven upon Earth is it to have any fellowship with Him now? Job 22.21.  
Secondly, What a taking are they in, miserable taking, whom he receiveth not? Heb. 12.14.  
Thirdly, Wee now think the Communion of His people Comfortable, judge then of the fountain by the stream, of the Sun by the beams, what company Himself is, who hath made them so good company! Psal. 16.3.  
Secondly, As a good man is Taken To God, so to Elect Angells, Zech. 3.7. And here Consider,  
First, What a Comfort Angell-Ministerie now is, and therefore what will Angell-societie one day be? Gen. 32.1, 2.  
Secondly, Angell-Convoy, what a privilege it is! and therefore what is Angell-Communion for ever? luke. 16.22.  
Thirdly, When the Communion of godly wise men is such a Refreshment now to us even in a sad time and condition; according as I read of one of the Martyrs, that he rejoiced, he came into Prison where that angel Bradford, as he called him, was: What blessed, sweet company will the holy Angells be, those pure and sweet Creatures, that never did, nor ever shall sin against God? that abound so in wisdom, as they do? 2 Sam. 14.20. Cum Math. 25.31.  
Thirdly, As a good man is Taken to the Elect Angells, so to the souls and spirits of just men made perfect, luke. 16.23. And here Meditate,  
First, What difference there is between Being amongst Saints, and Being with the devil and his Angells! Oh! the woeful, fearful company Hell yields; is it not an Heaven to be from amongst them? Math. 25 41.  
Secondly, What a difference between Being amongst Saints, and Being with the Wicked! Lot had no joy of the Sodomites, 2 Pet. 2.7. And at this day how do righteous persons vex their souls with the oaths, they hear? excess, they see?  
Thirdly, What a difference between Being with Saints Here, and Being with them Hereafter; for  
First, Now Saints meet and part, but Then wee shall ever be with the Lord] Enjoy Him, and one another to all eternity! 1 Thes. 4.17.  
Secondly, Here we have Others, and not onely Saints, oft with us; Yea but there'l not be one Naughtie-packe in Heaven! 1 Cor. 6.9, 10.  
Thirdly, Here wee have but a few Saints to Converse with; Yea but how-many by this day have dyed in the faith? how many of our fathers are there to be gathered to? Heb. 11.32.  
Lastly, Here, as I have said, the Members of Christ have their Earthly Members, so as there's oft sad differences among Saints; But Perfection, and so Peace is found in Heaven; there they live in peace, and with the God of love and peace, are all friends, are at Rest, Rev. 14.13. What a society is that? and what a privilege to be taken To them? You have had the Terminus ad Quem in an Judicative sense.  
I now come to speak to it in a Vindicative; I mean, to take-off some Exceptions, as in the other term afore, that possibly would be taken to it! and 

Either more Generally,  
or more Particularly.    
Generally first! as, That this Taking is a perishing, Isa. 57.1. And so good men are Taken To Nothing, reduced in Nihilum!  
I answer, it cannot be denied, but the Prophet, where he speaks of merciful men being taken away, speaks of the Righteous perishing! but, Sensu suo& sano! hear him out, for what's that he addeth, in the 2 v.] [ he shall enter into peace] it's evident, he means not utter perishing, for these perishers he calls Enterers! indeed, it may well be conceived, that the Prophet used the word perishing] with respect to the carnal, careless men he speaks of, who Considered not] laid not to heart] the taking away of righteous and merciful men] What perished men, lost men are good men to such men? to men, that never matter the loss, fear not the sequel? but, as they were regardless of their well-lead lives, so their deaths are no more Considered by them. Thus Generally.  
Secondly, Particularly; When man is cast into parts, body and soul; may be, some would say, and first, Concerning the body, why! in death the dust returns To the Earth, as it was, and while wee think of what belongs to the Grave, how can wee think Taking a privilege? yea, were it not a privilege rather Not to see Corruption?  
I return, the dust indeed returns to the Earth, as it was, Eccles. 12.7.] and there belongs to the Grave.  
First, nakedness, Job 1.21.] But what needs a good man to trouble himself about this? For first, do wee not carry as much out of the World, as we brought-in? Job 1.21. Secondly, to what purpose were it to carry the world out of the world? of what use are the things of this life, when this life is ended? Math. 6.25.]  
Secondly, Separatednesse; Abraham speaks of burying his dead out of his sight, Gen. 23.4.] But, is not the Grave a meeting-place, as well as a parting—? the dead are not without their bedfellows, and of all ranks, Job 3.13, 14. And besides, does not Separation suite well to Corruption? of which anon.  
Thirdly, Supersedednes![ Whatsoever, saith the Preacher, in the 9.10. thy hand findeth to do, do it with thy might, for there is no work in the grave, whither thou goest] There's no stirring of either hand or foot,] And though there be not, for at death a good man's work is done, Rev. 14.13. it's stirring in the time of stirring, that is to be lookt-after.  
Fourthly, rottenness; wee have a word of dead and Rotten] Lord, says Martha, in the 11 Joh. 39. by this time he stinketh, for he hath been dead four dayes] But, why should wee be troubled to think at that, which shall not trouble us? And as for others, the grave draws a curtain between the dead and the living, Gen. 23.4.  
Fifthly, Confusednes; Job 10. ult] the grave mingles men's dusts, Well! but where men cannot make a distinction God can, and he will, so as a good man may boldly say, This Crrruptible must put on incorruption] This] as if he clapped himself on the breast, while he spoken!  
Sixthly, Continuednes; the grave is man's long home] Eccles. 12.5.] Yea, till the Resurrection! let worms do what they can, they cannot praevent that, Job 19.22. And thus having taken-off some Exceptions, I might have given-in also some Consolations, as that the Grave is a Resting place, an Hiding place, yet no Losing place; a place, that so-farr conforms Members to Head, and cannot wee be content to follow, as our Lord has led? indeed he, though he dyed and was butted, saw no corruption; well! and wee shall see through it; Corruption praevents not Resurrection, as I have been saying. But let it suffice to have spoken thus far of the body.  
Secondly, As for the soul, and any Exceptions anent that, I shall onely say, That the Papists ignis fatuus, or fire of pretended purgatory, needs not afray or astumble such, as know and believe the Scriptures, which hold-forth an Heaven for the godly, like as an Hell for the wicked; a Third place they know not, nor therefore may wee aclowledge, luke. 16.22, 23 It has been said prettily of purgatory, That it's a fire for warming the Pope's kitchen: Indeed the Papists wrest many Scriptures in this, as in other cases, which divers orthodox, have in their polemical discourses sufficiently vindicated from their false Glosses; so as I shall onely produce one Testimony in the Case, indeed a voice from Heaven, which speaks not like one of them, in the 14 Rev. 13. Blessed are the dead, that die in the Lord from henceforth, yea saith the Spirit, that they may rest—[ Wee hear here, what the Spirit speaks of, Rest] what the voice from Heaven proclaimeth, blessedness and whether it's fitter to believe God, or them, judge! them I say, that teach a certain place, in which as in a prison souls are purged after this life, which were not fully purged in this life, that so being so cleansed they may enter into Heaven, yea this place they make a place of torment for the time; But, how can consist Torment and blessedness? Torment and Rest? I have done with the Terminus ad Quem, as afore a Quô, of a good man's taking! As also with the first sort of Uses, to wit, of Instruction! I goe-on now to a second, and it is of Reprehension; for, if this be thus, That walking with God is pleasing to God, why then how Culpable is both Better and worse sort of people? and  
First, worse? whom this Walk pleaseth not; and in a double sense, first, as concerning Themselves; secondly, Others! Themselves first; according to that in the 21 Job 14. [ They say unto God, depart from us, for wee desire not the knowledge of thy ways] They say unto God, depart from us] Oh! fearful saying! for, they say not thus to the devil; no! his ways please them well; [ ye are, says our Saviour, in the 8 Joh. 44. of your father the devil, and the lusts of your father you will do] will do] Oh! wilful, fearful soul, is it not? that in effect says, go God, and Come devil! And alas, there's many such desperate souls:[ Many walk, says th'Apostle in the 3 Phil. 18. of whom I have  told you before, and now tell you weeping, that they are the Enemies of the cross of Christ] Enemies] so far from walking with God as friends! Oh! some live, as it even fears those, that fear God; like as it did the Psalmist, as you have heard, horror hath taken hold upon me, because of the wicked that forsake thy Law] Psal. 119 53. There was cause for the wicked to have feared, was there not? Yea but the good man trembled; trembled to think, what Courses they run, how provoking of God, how imperilling of themselves, for indeed such, as so walk, whither are they walking the whiles? Why! towards destruction as fast as they can! There is a word of Men running upon their own death; and, truth is, many a soul even posts to Hell; men, that Ride post, change their horses, now they ride one, then another; and so, wicked men vary their sins, when they are weary of one, they fall to another; now they are for company as vain and idle as themselves; anon one of the Devill's Catechisms in a corner pleases them, I mean loose, licentious Pamphlets; one while they spend at no aim, another while make a Tenant pay for that! upon the Lords-day they are not to be seen, and all the week after you may hear of them: Oh! the variety of iniquity! This riding post to the devil, as if one sort of gross sin would not bring them to Hell soone-enough; but, where's walking with God all this while? Nay! do not such walk with such an one, as if they could see, they could not but have cause to be afraid-of? Th'Apostle in the 2 Eph. 2. speaks of Walking according to the Prince of the power of the air] This is their walk, and if the devil lead them any whither but to Hell, let him lose his name, and never more be called adversary] roaring lion] Possibly, these wicked wretches will think much to hear so much of the devil and not stick to defy him, and to spit at the naming of him, but they spit not deep-enough, they spit him not out of their hearts, his ways like them well, as I was saying, but the ways of God not at all: No! These are thought  
First, Too strict; They, in the 2 Psal. 3. that would not have Christ to reign over them, tell of Bands and wards] of breaking them asunder] Casting them off] Oh! alas! They look upon men that look towards God, as men in fetters shackles, such as had no liberty, but were in bondage onely! The Broad Way has roomth in it, and this they like dearly, they would be free to say and do what they pleased;[ Wee will certainly do, say they, in the 44 Jer. 17. whatsoever thing goeth-forth out of our own mouth]  
Secondly, The ways of God are thought as too Strict, so too Solitary; The Broad way is like a Road way, and a carnal heart goes more by number then weight, 1 King. 22.13.  
Thirdly, Are thought, as too Strict and Solitary, so too Rough and craggy; carnal hearts make an idol of Ease, safety, Estate, Name—, Cannot burn, as he said in the Martyr's time; love to hold what they have, to have every body's good word, to sleep in a whole skin, not to be drawn in question, and they see Religion and Affliction oft together, Religion and Persecution, and therefore Vadet Christus Cum suo Evangelio, let Christ and gospel go, for they'l not goe-after. Demas, saith St Paul, 2 Tim. 4.10. hath forsaken me] how came that about? The world was in it! You see, what offence some take at the ways of God! I may well say Take, for that none is Given, will, in  
The next place, appear, and as an Aggravation of their sin; for  
First, Whereas they cry out of so much strictness and straitenes, what is it the ways of God do abridge a man of? is it not, what he cannot without danger take liberty to? hear St. Peter, in the 1.2.11. I beseech you— abstain from fleshly lusts, which war against the soul] Sure! a faire motion; for who would take part with his Enemy? and what's an Enemy to th'soule is an Enemy to purpose!  
Secondly, Whereas they tell of solitariness, whether's better, Great company, or Good? and, were it not better to go to Heaven though alone, then to Hell with Company? the damned rich man, what cared he for Company? luke. 16.28.  
Lastly, Whereas they spoken of Afflictednes! Is not all well, that Ends well? yea, and does not the Roughness of the Way Commend the country, as a storm the Haven, Acts 14.22. Thus far of the worse sort concerning Themselves.  
Secondly, They bear blame from the Doctrine; as this Walking with God is displeasing to them in regard of Others; according to that in the 2 Tim. 3.12. [ All that will live godly in Christ Jesus, shall suffer persecution] This godliness the world has all along had a dislike-of.  
witness first, their strangeing at it, 1 Pet. 4.4. It's ordinary for carnal people to marvel, what's the matter, when a soul breaks off from them; when they see not his face as formerly at every vain meeting, in every idle house!  
Secondly, As strangeing, so despising, 2 Sam. 6.16. Oh! the disesteem, that a carnal heart has the ways and servants of God in! they think, it's more ado then needs, that such are more nice, then wise.  
Thirdly, As Despising, so Dispraising, 1 Pet. 4.4. For out of th'abundance of the heart the mouth speaketh; Such stuff, as is in the Warehouse, comes into the Shop; Men, whose hearts are not right towards the ways of God, what words they have for them? which I shall not so far honour as with the Naming.  
Fourthly, As Dispraising, so Discourageing, Ezra 4.4. As in a town, when fire breaks forth in any house, the people rise, and bring water to quench it; So suppose a spark of Heaven's kindling to appear in families, relations, how many are ready to do their best, their worst for putting of it out, if it were possible? Many a bold Husband, Father, Master— would chill any holy heat they discern in any.  
Fifthly, As Discourageing, so Destroying, Joh. 1.3.12. The Serpent's Brood is bloody; the thief would be blowing out the Candle, which at once shows him and shames him! And I have not sooner spoken this word, then I am hinted thereby to look into the Occasion the world takes against such, as Walk with God.  
First, Walking with God turns a man's back upon the world, and this the world likes not; no! the world would be followed; 1 Pet. 4.4. [ You run not with them into the same excess of riot, speaking evil of you.]  
Secondly, Walking with God condemns the World, Gen. 6.9. Cum 11 Heb. 7. A light set up in a room, discovers the sluttish Corners in it; and will the World take it well to have any to think better of themselves, or to be better Thought-of then they? to have any to eclipse their shining? The world would carry it, and where they do not, care not whom they bearedown, Gen. 4.5. You see, what occasion the world takes. But now in the next place, that there is no Reason for such their Displeasednes at such, if wee Consider, that  
First, Sure! it is not for Man to disgust, what the most High approveth! Regis ad exemplum— Acts 5.29.  
Secondly, Why should the World be displeased to have a pleasure done them? for, besides all that might be said of the Good Examples good men give them, and the manifest and faithful witness they bear against other ways and walkings! What says the World to this, that Saints are Shields? these Walkers with God, stave-off many judgements from the places where they live, Gen. 18.32. Isa. 65.8. Let this suffice for the worse sort.  
Secondly, The Better sort of people will be found in some sort culpable; for, if Walking with God, be pleasing to God, then, how is it they wander so often? Wandring is not walking and who is it, but must confess and mourn over his strayings? yea, what saith the Psalmist? [ Who can understand his Errors? Psal. 19.12. Quoties& quantoperè] says Piscator upon the place. I have already spoken, that here Saints are not unsinn'd, no not the Greater sort of Saints; yea, and in order to Great sins! I have shew'd, what Temptation to sin there is both from Within and from Without. I will now set myself to help to lay our Aberrations to heart; and to this end I offer to be Considered.  
First, What ways wee stepped out of, when wee went astray; why! ways of pleasantness, for so are wisdoms ways, yea all all paths are peace] Pro. 3.17. As if a man should over-goe the pleasantst Meadows, Orchards, Gardens; as if a beast should leap out of field into lane.  
Secondly, What ways wee stepped as Out of, so Into; as there is a sin of deceitfulness, so a deceitfulness of sin; it promises one thing, performs another, like a Thief, that undertakes to bring the Traveller a nearer and fairer way, but by and by behold a wood, or other desert place, where he rifles and robbs him; with such an allusion is that expression, when the word in the greek text is weighed, in the 3 Heb. 13.  
Thirdly, What either good men or bad said to it; as for the world, that watched for our halting, it pleased them well-enough, and served them t'talk-of, 2 Sam. 12.14. And how should it grieve us to have rejoiced God's enemies? Then for the Church, that has such a sense, as I have shew'd, of God's Interest, His pleasure, His Honour; how would they be troubled? and may it not trouble us to think of Sadding friends, as erst Gladding Enemies? Ezek. 13.22. This for the first point of Blame.  
Secondly, There is another I deal among good people; for, if walking with God be pleasing to God, then how is it, that as before wee wander ourselves oft, so now that wee oft either Hinder, or do not Further Others in this Walk?  
First, Our Examples have they not many times been misguiding-enough? Peter, as wee have heard, Mis-carried Barnabas, Gal. 2.11, 12, 13.  
Secondly, Our counsels have not they been upon occasion carnal enough? They in the 21 Acts 12. what would they have persuaded Paul into? and it's well-known, what Peter rebuked Christ for, Math. 16.21, 22, 23. That it may to purpose trouble us, that wee have been stumbling blocks, where wee ought to have been shooing-hornes! Let us Consider the rebuk Peter had, that Rebuked Christ, [ Get thee behind me Satan, thou art an offence unto me] Peter here playing Satan's part, is called by Satan's Name; and, called so by Christ; go Christians, go, weep over these words given Peter, you have deserved them many a time! and, if the Lord had from Heaven said as much to you, as he did to him, when you stood in the way of any duty, if you then had heard Him saying, oh Satan! Satan! would it not have made your ears to have tingled? Would you not have been pricked at your heart? well! I say no more, but consider, under what a notion the Lord has looked upon you many a time! For Reprehension thus far.  
The Doctrine is of use, in a third place, as to Instruct, and to rebuk, so also  
To Exhort; for, if this be thus, That Walking with God is pleasing to God, why then, Brethren, How should wee be dealtwith, and as wee tender pleasing of God, to have a care of Walking with Him? According to that in the 1 Thes. 4.1. [ Wee beseech you— and Exhort you, by the Lord Jesus, that as ye have received of us, how ye ought to walk and to please God, so ye would abound more and more] No words are wanting, as the matter of the Exhortation is weighty, so the manner is grave and piercing! Walking with God deserves all can be said of it and for it. Two things I intend, first, to provoke us, Then to direct us concerning it.  
The provocatives will be very many, and they derive themselves two ways.  

Partly from walking with God.  
Partly from pleasing of God.   
Pleasing first; for this pleasing of Him how well it may and should please us, will appear upon divers Considerations, as  
First, Please Him, and please Others; This is the way to approve yourselves to such as are wise and godly in their generations; for,  
First, What is that they desire?[ Wee cease not, said a good man, in the 1 Col. 9.10. to desire, that ye might walk worthy of the Lord unto all pleasing] Good children would have their parents pleased, and so good servants their Masters, and shall wee think, that God's children, servants are like to no one's else?  
Secondly, What is that they Endeavour? their desire before is no lazy velleity, when you resume that 1 Col. 9, 10. [ Wee cease not to pray for you, that ye might walk—] and so forth! Prayer is a sort of effectual Desire; wee may assure ourselves, there are some so studious of Father's Glory, and Brethrens good, as they beg hard of God, that men might stand perfect and complete in all His will] Col. 4.12.  
Thirdly, What is that, wherein they delight? This third is consequential from the two other particulars, for how can wee think, but good men, so far as they act like themselves, will be glad to see their Prayers? to set their eyes upon their desires? Will be ready to say, Now I see what I have looked-for, looked-up for; I wished, yea of God I wished, that such and such might walk in well-pleasing, and now to my Comfort I observe, that they ply Heavens way! keep Innocence from great transgressions, Give diligence in Carrying-on dayes and duties. This for the first Provocative.  
A second is, Please God, and please yourselves! yea this is the high and ready way to true Contentment, this will yield Heartsease; according to that in the 30 Psal. 5. [ In His favour is life] a smile of His face is enough to put life into us; what a foundation of pleasing one's self the pleasing of God lays, is plaine-enough, nothing, but  
First, If peace will please us! Wee, that are so troubled, if a mean man, and much-more a great do frown on us, sit upon our skirt, how would wee like it to see men look as pleasantly, as ever they did otherwise? Well! do you please God, and they are the likelier to please you; as the place is express and precious, the 16 Pro. 7. [ When a man's ways please the Lord, he maketh even his enemies to be at peace with him] take notice of the Emphasis, Even his Enemies It is not onely friends, that may be hoped to continue friendly; as strangers, that took no notice afore to begin to favour; but those, even those, that bore us ill will, shall, if God see it good for us, bear us good.  
Secondly, If Innocence, as before peace, will please us; I have already taken notice, what Content the Psalmist took in freedom from great transgression, 19.13.] Now compare this with another Scripture, the 7 Eccles. 26. [ Who so pleaseth God, shall escape from her] The forepart of the verse is this, [ I find more bitter then death the woman, whose heart is snares and nets, and her hands as bands] It follows [ Who so pleaseth God shall escape from her] a blessed escape indeed! to escape snares, nets, bands: God does much for the man, he does this for! as might be shew'd in divers respects. I was speaking erst of peace with men, and what might be said now of peace of Conscience? the bide in the bosom sings sweetly.  
Lastly, If eternal happiness, as before Peace and Innocence will please us; what says th'Apostle in the 11 Heb. 5.] Before his translation he had this testimony, that he pleased God Pleasing God went before, and Translation followed after; Oh! pleasant pleasing! for oh! happy Translation! You have the second Provocative.  
A third is; Please God, and countervail Men's displeasure. I spake before, how well some would take it to see the Lord had content given Him, but! oh! alas! there are other some, of whom I may say with th'Apostle, in the 1 Thes. 2.15. [ They please not God, and are contrary to all men] A good man is oft in this straight, that he cannot give both God and Man Content! Well; suppose he cannot, whether's to be pleased in such a Case? why! Sr. Peter tells us, whether, in the 5 Acts 29. [ Wee ought to obey God rather then Men] And what Comfort this will yield us, is clear by the same Peter; for, being Converted, Changed, he opposes this to his opposers, Wee ought to obey God, rather then Men] This was his Defence, Comfort, Confidence, that what they called Disobedience to them was Obedience to Godwards. You remember, what the Psalmist said, In His favour is life] Wee call it day, when wee see the sun! Indeed Creature-Respect cannot countervail divine displeasure, yea how shall they bear us out, who are not able to bear up themselves in such a Case? no not the biggest in the bunch; see the 6 Rev. 15, 16, 17. But on the other hand, Please God, and all's well, for either our Enemies shall be at peace with us, as wee have heard, or if they be not, Yet the peace of God, which passeth all understanding, shall keep your hearts and minds] keep as with a Guard, as in a Garrison, as the word signifies, Phil. 4.3.  
Fourthly, Please God, and please Him, that doth whatsoever he pleaseth, Psal. 115.3. Many, says Solomon in the 29 Pro. 26. seek the Ruler's favour] There's great striving to find grace in the eyes of Earthly greatness! and yet, what's that he addeth? But every man's judgement cometh from the Lord] he can incline the Judge to pass sentence, as he pleases! Oh! this overruling Ruler! Kings are God's Kingdoms, they reign over their people, and he over them; they sit upon their thrones, and he upon their hearts! Who would not seek This Ruler's favour?  
Fifthly, Please God, and please Him, that hath no pleasure in wickedness, Psal. 5.4.] Sometimes the pleasures of Earthly Princes have been bad-enough; as Saul's indeed was, when he bad slay the Priests of the Lord] in the 1 Sam. 22.17. The fulfilling of men's minds does not ever please a man, when he looks again; nor indeed is there ever cause! But as for the will of God, it is both Good and Acceptable, he Commands us what's good, and for our good always] Deut. 6.24.  
Sixthly, Please God, and please Him, whom Christ pleased; The Father, says he, in the 8 Joh. 29. hath not left me alone, for I do always those things, that please Him] Did Christ please the Father? and shouldst not thou? Thou, that namest the name of Christ; thou that hast the same Father Christ has; yea, what is that wee read of Christ, in the 15. Rom. 3. That he pleased not himself, but, as it is written, The Reproaches of them, that Reproached thee, fell on me] Though the pleasing of God should cost a Christian dear, suppose cruel Mockings▪ yet he should not think it an hard matter, but be well-pleased, that God is pleased at any rate.  
Seventhly, Please God, and difference yourselves from unbelievers; for, what says th'Apostle in the 11. Heb. 6? Without faith it is impossible to please Him] does he say, it is hard? he says, it is impossible] In other kindes wee are ambitious of acting above others To choose wee would be doing some thing, that were not within the sphere of every one's activity.  
Eightly, Please God, and please Him, that's careful of His peoples pleasednes, who is not ware, how he professes not to have made sad the heart of the righteous? and to reckon with them that had? Ezek. 13.22. How he Exhorts servants to please their Masters in all things? Tit. 2.9.] And when he Commands Children Obedience to their Parents, Commends it to them upon this account, that it is well-pleasing unto the Lord Col. 3.20. Children, that please father and mother, please God the whiles! and what say Parents to this? And why do they not say within themselves, as poor a man, as I am, yet the great God hath given a charge to the Children, he hath given me, that they shall obey me, please me, and should not I then please Him? and so Masters might say the same thing; and so for other relations.  
Ninthly, Please God, and please Him, whom the godly-wise have been studious of pleasing! Wot you not, what the Spouse says, in the 3. Cant. 5? [ I charge you o ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my Love, till he please] And hear th'Apostle in the 1 Thes. 2.4. So wee speak, not as pleasing man but God] Yea, this pleasing of God you may observe so pleasing to them; as  
First, They would upon occasion praeferre it, and  
First, To Men-pleasing; when men's pleasure and God's did not consist, why then, as wee say, uncavenly-dealt soon chosen, so they could part with man, where he partend from God! Acts 4.18.19.  
Secondly, To self-pleasing! Peter and John, when they were prohibited& threatened, as they were, how might they have gratified natural inclination, which abhorreth danger? how might they have provided for their own safety, and possibly, further and higher then so, by doing, as they had been Bidden? By letting and laying down the preaching of the gospel: but behold! th'Apostles stood not upon perils, but  told plainly the prohibiters, Wee cannot but speak the things, which wee have seen and heard] Acts 4.20.  
Secondly, As they would upon occasion praeferre Gods pleasure, so also please Him they would in very great matters; Abraham in the 22. Gen stood not with the Lord for an Isaac! They, that count Abrahams trials to ten, account this the soarest, and how great an one it was, would appear, did wee stay to consider Abraham as a man, a father, an husband, a professor, a believer! under all these names he was put to't.  
Thirdly, I might have shew'd, how absolutely they have pleased; it's said of the party name but-now, that when he was called, he went-out not knowing whither he went] Heb. 11.8. Obedientia caeca is God's due! As a blind man follows his guide, so the good man put his hand into God's hand to lead him, whither he pleased; Abraham wanted not the wit to have said, Lord, here I know and am known; elsewhere I shall be a stranger! but indeed he had the Grace to follow his leader.  
Tenthly, Please God, and please Him, that may be pleased; one thing, that many object against some, and in relation, is, that they are never pleased, but whatever a man does, all's alike! But now, as to God-ward, th'Apostle doubts not to say, in the 2 Cor. 8.12. If there be first a willing mind, it is Accepted according to that a man hath, and not according to that he hath not] Never did the most indulgent father take in so good part the pretty offices done by one of his little ones, as the Lord shines upon the weak but honest Endeavours and doings of his servants! Yea, and whereas some Masters hardly take notice of what a servant does, the Lord both sees, what His servants would have done and Accepts it, 2 Chr. 6.8.  
Eleventhly, Please God, is not Satan pleased? The lusts of your father, said our Saviour in the 8. Joh. 44. ye will do] There's great walking according to the Prince of the power of the air, and shall there be little, or no walking with God?  
Twelfthly, Please God, is not the world pleased? Herod the King killed James with the sword, and, says the Text, because he saw, it pleased the Jews, he proceed further] Acts 12.1, 2, 3. Oh! fearful procedure! but alas! such wicked Complying there has been of men with men, not onely of mean men with great, but of great, with the multitude, how then should the servants of God much-more observe their God?  
Thirteenthly, Please God, he is displeased] The Psalmist in the 119 Psalm had no-sooner said in the 126 verse, They have made void thy Law] But he addeth in the 127. Therefore I love thy Commandements above Gold] worse times are, and Better Good men should be; oh! for an holy Antiperistasis! that there were such an heart in us, as to say, This offended and provoked God, oh! that I now could walk worthy of unto all pleasing! To men-wards, more appearing Enemies are, and the more friends show themselves, quantò magis—. I might in this Section for rendering this provocative the more provoking, have shew'd, first, how the Lord carries in the Case of His servants; why indeed the more disrespect, that others do them, and the more kindly he useth them! That's a notable passage in the 12. Num:] for, when Moses was so spoken-against, how did the Lord speak for him? yea for him, who said nothing for himself! Secondly, how well the Lord takes the Counter-Carriages of His servants; when they are so far from swimming with the stream, as they are so many Antipodes to a multitude of Evill-doers. Those were very blaspheming times, in the 3. Mal. 13, 14. Oh! the Stout words, as there they are called, that were walking against the Lord! how was it Now with them, that feared the Lord? why! They spake often one to another] what they said, is not set down, but it's evident out of the coherence, that they said not as the Blasphemers did, yea it may be gathered thence, that they spake to the Strengthening of one another against those temptations. Then, what says the Lord or does to that, which His servants said? why! it's said, he harkened and heard] he had an ear for them that had a Mouth for Him! And as great men set down their names whom they intend in time to praeferre, so it's added, And a book of remembrance was written before Him for them that feared the Lord, and that thought upon His Name] The Lord remembers those, that forget not Him.  
Fourteenthly, Please God, you have displeased Him;[ he no longer should live, says St. Peter, to the lusts of men, but to the will of God, for the time past of our life may suffice us] 1.4.2, 3. Did an honest heart look back, and see, for how long a time in the time of unregeneracie, God was not well-pleased with him, they, that are in the flesh cannot please God, Rom. 8.8.] Such an heart could not but discern cause for Redeeming time; for thinking the time once too long,& all the time after short-enough for so walking, as unto all pleasing; even as a man that takes his journey at far of the day, will ride for it all day after.  
Fifteenthly, Please God, and partake in precious promises; What's that the Lord says to the eunuchs, that choose the things, that please Him? in the 56. Isa. 4.5. Even to them, says he, will I give within mine house and within my walls a place and a name better then of sons and of daughters, I will give them an Everlasting name, that shall never be cutt-off] The promise is both part and precious! how right did it suite to eunuchs, to tell them of Giving them a Name? and a name better then of sons and of daughters; yea, and an everlasting name? And now, my Beloved, I have no sooner conversed with this sweet Scripture, but I am ready to say to such amongst God's servants, as think they labour under some notable Want; possibly they Want Children, have a vast Estate, but no body begotten of their own body to give it to! haply, they have Children, but want portions for them; and so for other deficiencies! I say, to such I would say, Have you a care, as is said of the eunuchs, To choose the things, that please God] and you need not to sear, but the Lord will have respect to please you; some way or another he'll please you. I read of Mr. Calvin, that when the Papists upbraided him with his Orbitie in a state of Marriage, he said, God had in stead of natural Children given him other of a more excellent sort, speaking of the blessing he had crowned His ministery with.  
Sixteenthly, Please God, and escape the dint of Divine displeasure. What became of them, in the 1 Cor. 10.5. With whom the Lord was not well-pleased?] Were they not overthrown in the wilderness?] Oh! who can stand before His Indignation? Kings, Captaines, rich men, great men have not been able to stand, Rev. 6.15, 16, 17. Nor Order, nor Number has been able to beare-up; a man fears to set his back to a crowd, lest it should be known, yea but though hand join in hand, yet when the Lord takes them in hand, the wicked go not unpunished.  
Seventeenthly, Please God, and have your pleasure; according to that in the 1. Joh. 3.22. Whatsoever wee ask, wee receive of Him, because wee do those things, that are pleasing in His sight] You know, how it is with us towards a child, that pleaseth us, wee say him nay of nothing; a thousand times more indulgent is the Heavenly Father towards His dutiful Children! Indeed a Child of ours may, possibly, ask, what wee cannot give, but the Heavenly Father says to his, Open thy mouth, and I will fill it] And what a Comfort is this to them, who like men's Children are ever wanting something? Besides, what is there in the return of Prayer? Ask, and ye shall Receive, that your joy may be full] Joh. 16.24. Even as one of our Children is joyed of a Letter from father or mother.  
Eighteenthly, Please God, and please Him, that hath pleasure in the prosperity of His servants, Psal. 35.27. Masters, that can well find in their hearts to see their servants thrive under them, servants are the more observant of; well! and what an expression is that, in the 30. Deut. 9? The Lord shall rejoice over thee for good] And if any say, a great deal of evil overtakes good people, it would be considered, That Gods faithfulness is in His peoples Afflictions; even as it is a faithful part in a parent to provide physic as well as Food, a Rod as well as Bread for his Child, Ps. 119.75.  
Nineteenthly, Please God, and please Him, whom Angells please; according to that in the 103. Psal. 20, 21. bless the Lord ye His Angells— ye Ministers of His, that do His pleasure] Did a plain country man go to the Court of an Earthly King,& see the nobility bare to the King, the Court generally to observe him, what would he think were his part to do? semblably, concerning the King of Kings, if the most excellent order of Creatures be ministering Spirits, what duty is due at the hands of men, that dwell in houses of day? And one word more, How do we pray? is not this one Petition? Thy will he done in earth, as it is in Heaven] Math. 6.10.  
Twentithly, Please God, and please Him, whom yet thou canst not pleasure; Is it any pleasure, so in the 22. Job 3. to the almighty, that thou art righteous? or is it gain to Him, that thou makest thy ways perfect?] is it?] as much as to say, it is not; Oh! This good God! that's pleased with that which indeed does us the pleasure, us the gain; wee are Blessed in our dead; as for Him, he was Blessed before ever wee were; and shall be, when wee shall be dead and gone, as I have formerly spoken! Who, who would not be observant of such a Lord, as is no gainer by us,& yet by whom we gain? wee are unprofitable servants, but His service is not unprofitable Jac: 1.25.  
Twentithonely, Please God, you know His pleasure; The Exception, that's taken by some against some, and in relation is, that they cannot know their minds, else they hoped they should fit their turns; some Masters and Mistrisses will not so much as say, How they would have things done, and, may be, some cannot tell how; Yea, but 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, and to walk humbly with thy God? Mic: 6.8. Here's no shooting at a blind mark; Here servants may know, when they do well. As God is onely wise, and knew best what would please Him best, so he hath made His pleasure known, hath written to us the Great Things of His Law, and His Law is sometimes called His Testimony] Psal. 19.7. Yea, it Testifies, does His Word, as what good he Intends us, so Requires of us.  
Twenty secondly, Please God, and walk worthy of Him; according to that in the 1. Col. 10. That ye might walk worthy of the Lord unto all pleasing] But, is it possible to walk worthy of the Lord? of such Worth he is and such poor Creatures wee are!] I answer, Dignitatis vocabulum— the term [ worthiness] doth not here denote equality, but sometimes takes away repugnancy! as in the 3. Math. 8. where fruit is called for worthy; So the word in the original is, of Repentance] The word is well rendered Meete-for. You shall hear men's servants profess they would be ashamed not to carry as servants, and towards their Masters as Masters; Oh! Then what should be in the hearts and Mouths of Gods servants? sure! Yo carry Becomingly; and how's that? why! Unto all pleasing; you do not walk worthy, unless you walk pleasingly. And thus at the long length, I have dispatched the Motives, with the first Reference; such, as respect pleasing of God! I proceed now to such, as refer  
To Walking with Him; as  
First, Walk with God, and indeed you Walk, otherwise you but Wander; according to that in the 119. Psal. 10. Let me not Wander from thy Commandements.] Out of His way, and out of the way. devil, World, Flesh, are false Guides, every one of them; indeed they will not spare to Commend their ways, what ways of profit, pleasure, Honour they are, what Beaten paths; yea but onely God deserves the name of a Guide! His paths are right, are paths of life, the old way, and the good way, that leads into Heaven at last. In other kindes, you know, how it troubles us to have mist our way, to ride back again; well! the best that can come of other ways is to get out of them; yea, but Walk with God, and Walk on. This is the first moving Consideration.  
Secondly, Walk with God, and Antedate Heaven, 1 Thes. 4.17. Hereafter wee shall Ever be with the Lord, and Here wee may be much with Him! Then enjoy such Communion, as is full, and Now such as is fitt, as I have already said; and oh! This Being in Heaven, before-hand is sweet? is it not? Even as a crumb of sugar is sweet, a drop of honey sweet; a man's in a sweet way, is he not, when he may say, as you have heard, a good man did, I shall change my place, but not my company! an Earlier Hell is fearful, how Comfortable an Earlier Heaven? sure; It's Comfortable the keeping of such company Now, as wee shall be Ravished with to all eternity, Psal. 16. ult.]  
Thirdly, Walk with God, and you shall have good men to walk with you. I observed once before, out of the 9. Acts 26, 27, 28. That, Saul assayed to join himself with the Disciples, and they were afraid of him; but Barnabas took him, and brought him to th' Apostles, and declared unto them, how he had seen the Lord in the way, and then he was with them Coming-in and Going out] As at the Courts of Earthly Princes, such as are in favour with their Majesties, are favoured and honoured by the Court. Good men will hold it their duty to look upon those, whom the Lord hath looked towards. The Psalmist in the 119.63. Professes, what a great Company-keeper he was, yea, but it was of good company! I am a Companion, says he, of All them that fear Thee] Many a man would be proud of being where Knights and Lords were, especially if all men might not be admitted; well! you know, who are said, Kings and Priests unto God, good men are great men. These now, that are so great, yea, and that will not be great with every body, some they withdraw from as no Company for them, yet will be, and will delight to be great with you, if you be observed great with God, Psal. 16.3.  
Fourthly, Walk with God, and you shall not mind vain Company much; one of the Witches of our age is company, you hear daily Ale-goers say, It is not so much drink, as company they go for; alas! frothy company! the hearing of one idle story, and the telling of another; a sign, they are stranges to the Walk in the Text; else as I have also shewed, such sweet society would dis-sweeten such vain Converse; Schollers, that usually are where parts are, care not for coming, where Rusticitie and ignorance is; such as have lived in great towns and Cities, cannot skill so well of the country, where the miry lanes are far unlike their cleanly streets; the more a man is with God, and the less he'l care for being amongst th'ungodly.  
Fifthly, Walk with God, and Improve Time! according to that in the 84. Psal. 10. One day in Thy Courts is better then a thousand] Time is a precious commodity, for it has eternity in the heel of it, must be account given of, tarries for no man, do not time, and tide; and few use it, as they ought; Usurers sell time, unthrifts wast time, Idlebies lose time; yea but, Time spent with God is well-spent time, best-spent time! it's time spent with the best friend, for the best friend; it's such a spending of time as is a Redeeming of it, as is a praeparing for eternity: Time in some company a man might name, onely begets matter of Repentance, and this Breaking of the Heart is the best can come of it, a man's lamenting the houres, nay the dayes, yea the Nights; for alas! some part not till both Cocks Crow, and brains Crow; I say, lamenting the time, has been lost, lavished! and, Oh! that they had been under the Word that while, or in Conference that while— and oh! that ever they were such fools and beasts,—! Yea, yea, such ahs! and ohs! as these, will follow, and well too, the following of such vain Courses and company! But now, the time a man has had with God, will not fear to look sickness in the face, death in the face Hezekiah, in the 38. Isa. 3. that had received the sentence of death, what is he heard to say? why! Remember Lord, I beseech thee, how I have walked before thee] When a man looks upon himself as a gone man, then to look back upon a well-led life is a Comfort! Then he takes more Comfort in time redeemed for Prayer, Reading, Hearing, Meditation—! Then in time spent between glass and Comb, spent upon greenes, allies, alehouses; did you ever hear or read of a man, that had the Confidence, impudence when he was upon sick-bed, death-bed to say, Remember Lord, I beseech thee, how I have walked one day after another, from one tavern or Alehouse to another; Remember, how idly, scandalously I have walked-! no! no! I warrant you; the fear of death fixes a terror upon an ill-lead-life.  
Sixthly, Walk with God, and Walk with a Guard; What an Hedge does the devil confess, he found about Job? 1.10. Yea, and does he not speak as one, that had both looked the fence,& would gladly have made a breach? The people of God are not so exposed a people, as other people think, and truly, it is a weakness in good people at any time to think, that their Duties expose them; no! these hid them, put them within protection, accordingly, as you have it, in the 91. Psal. 11. he shall give His Angells charge over thee, to keep thee in All Thy ways]  
Seventhly, Walk with God, and Walk with a Friend! yea the best friend, as I was saying erst. Wee say proverbially, There's falsehood in fellowship; and David found it so; for how does he complain of his Companion and of his familiar? Psal. 55.13, 14. Cum 41.9. Yea, but God is faithful, loving, delights those, that delight in Him! how has a soul ere now been Ravished under Ordinances? in carrying-on of Duties; Yea, and in sad times what proportioned Consolations is this loving God wont to Come-in with? So as some have been merry in misery, kist stakes, embraced flames, been as willing to die, as to dine; see the 2 Cor. 1.5.  
Eightly, Walk with God, and Walk with your superior! yea with the supreme, Gen. 17.1. You that love to be among your Betters, Come hither! Here's the great King, Mal. 1. ult.] that King, by whom Kings reign, that reigns over Kings, that sets His feet, as I have said, where they have their crwoned heads, that reigns Universally, Eternally, Righteously, with much-more might be said of this King's reign.  
Ninthly, Walk with God, and Walk with the Onely-wise, 1 Tim. 1.17.] You know, what a journey a queen made to a King to hea●e his wisdom! and men, as they walk together, are wont to talk together, and Communicate secrets; But what are men's Notions to Divine Manifestations? The secret of the Lord shall take at it, Psal. 25.14. And oh! is not this with them that fear him? Yes! to them it is given to know the Mysteries of the kingdom! To them, and not to others; This onely-wise God enwiseth them touching the glory of His majesty, preciousness of Christ, Fellowship of the Spirit, deceitfulness of sin, maliciousness of Satan, spottingnes of the world, vileness of self— ● These things they are taught to purpose, and added, Where shall be light, if not where the Father of lights is?  
Tenthly, Walk with God, and Walk with Him, whom your Fathers walked-with! yea, this is th'old Walk, that it is! And you find the Lord telling Solomon so, in the 1 Kings 9.4.[ If, says he, thou wilt walk before me, as David thy Father walked] This walk David frequented, and so did Abraham, and Noah, and Enoch—! If wee would follow them, that have lead even into Heaven, this is the way; and indeed, this were to make a right use of the Examples of the Righteous. Brethren, says, th' Apostle in the 3. Phil. 17. Be ye followers of me, and mark them, which walk so, as ye have us for an Ensample● As in the Scriptures the evil Deeds of some are noted, like quagg-myres, that have a stick stuck in them to warn passengers to putt-by, Nuntiantur, ut renuntientur! So also are the laudable actions of others recorded, as so many Shooing-hornes for drawing of us on; so as now I am ready to say; well! the Lord had Enoch's company, Noahs company, Abraham's, David's, shall he not have yours?  
Eleventhly, Walk with God, and Walk praecedentially to posterity; according to that, in that fore-cited 1 Kings 9.4. where you hear the Lord commending to th'son th'fathers doings; [ If thou wilt walk before me, as David thy father walked] Yea this is the Walk for near and dear Relations to Commend to one another; Fathers to Children, and these to their Children; it's the honour and comfort of Parents, when they can truly say of any vile in any of theirs, Hoc me non Commonstrante, he learned not this of me, yea, it is not the least legacy, the Good Example a good Father leaves behind him. I was speaking in the other Section of Taking good Example, and now I am speaking of Giving it; and, in the name of God what portions soever else you give your Children, give them This; for, are you not ware, how the Lord improves David's Exemplarines? does he say, If thou wilt walk before me? he says, as provoking Emulation by Relation, If thou wilt walk before me, as David thy father walked] Consider Parents, and as you love your Children, what a spur in their side it might be, if they might say; well! I had a good father, a gracious mother, and therefore how good should I be? and ere I leave this Section let me add, what a door parents open to the Lord's saying unto their seed, as erst in effect he said to Solomon? Well! I had your fathers company, shall I not have yours?  
Twelfthly, Walk with God, and walk as every one walks not, Phil. 3.18. No! no! This walk is the Narrow way, which few find; and let me add, if the company here be not so great, I mean, so throng as you may see in the Devill's walk, in the World's walk, yet here's the Good company, yea here's the best; he cannot want company, that walks with God; he cannot want the Rest.  
Thirteenthly, Walk with God, and walk as you have not ever walked, no not the best of you, Eph. 2.1, 2. Indeed you walked woefully one while, the devil led you, World led you, you danced after their pipe, and were dancing towards Hell that while! say, was it not a mercy, that the Lord turned you? and taught you to make right steps? and should you not now ply the right way, and after having gone wrong so-long? here comes-in Time-Redemption, spoken of in the 5. Eph. 16. And oh! if Time were a piece of land it would be redeemed, or wee would lay the worst sheet under, and yet bring what it is; it is a more precious commodity, and therefore what should be done concerning it? yea and considering, what has been done with it? A Master of family, that calls-up servants, or children in a morning, tells them, it's high time they were up, since they went to bed; and how might a soul say, it's high time, that I were up and doing, I that, time was, did onely mis-spend time? My Beloved, wee complain oft, that wee want time, time to read, Meditate, confer, and so forth, when, alas! wee do not so much want time, as wast time! are not so good husbands with it, as wee should be, and the rather considering our former unthriftines! why is there not an heart to say, by this time it's far of the day with me, my morning and noon are both past, and Night is drawing-on?  
Fourteenthly, Walk with God, do not others so by their gods?[ All people will walk, says the Church in the 4. Mic. 5. every one in the Name of his God, and wee will walk in the Name of the Lord our God for ever and ever] You see the use shee makes of others peremptorines, shee'l see, if shee can bee as Resolute, as they for the heart of them! and indeed shee onely has Reason; idol gods are not worth the going-after! Men, that are engaged in ingenuous Courses of life, possibly, are Students, while others Handie-Crafts-men; should follow their book, while others Horse and Cart! would not such men have indignation to Consider, that those other men did over-doe them? I read of Demosthenes, that he was angry, if in a Morning the Smith had been sooner at his anvil, then he at his Desk! What is that I would say then to a good man? and while wee Consider, what diligence is given by wicked men? what? shall the fairer way be lesse-travail'd? the better work be lesse-done in? the better Master have the lesse-labourious servants? Let it never be  told in Gath, that pott-Companions are more in walking the Alehouses, then wee in walking with God, that idle fellows are more in walking the streets, then wee in walking with God.  
Fifteenthly, Walk with God, and lean on Him! That's a sweet place, the 8. Cant. 5. Who is this, that Cometh up from the wilderness, leaning on her Beloved?] Another friend you walk with, would be loathe to be your leaning-stock; what? must he find you legs? cannot you go upon yourself? I was touching such a notion, as this, before] Yea but, God, whom a soul walks-with, he may lean upon; the posture of leaning speaks many things, Confidence, wee are wont to lean upon what wee make account will bear us; well! and the Lord, that upholds all things, Cannot he uphold us? and may not wee promise ourselves so much? 1 Pet. 5.7. familiarity, friends use to lean upon their friends, Joh. 13.23. Well! and what a sweet intimacy, and what a loving respect may a soul hope with and from God? Psal. 25.14. Cum 37.4. Support, that upholds us, wee lean upon; wee rest ourselves upon it! and I pray, what sustentation, what strengthening, what help may be expected at God's hands? Though wee be Weaklings, Nothings, yet His Grace is sufficient; and for our Doing all things, Phil. 4.13.  
Lastly, Walk with God Now, and Hereafter Rest with Him; a man that calls out his friend to walk with him, usually take him home after, says, You may be weary, sit you down a while, eat, drink, and so forth! What do you think, God will one day say to a soul, that has kept Him company? do you think, he'l part with such an one? did he part with Enoch? is it not said of him, That God took him] I have done with the Motives! and proceed to the Directives, and they concern means, and marks. 

means first; and either of entering  
or Carrying-on   this Walk.  
entering first! Walking supposes Life, the dead stir not, so as now how do the means of Grace come to be Commended? the rather while wee consider the 5. Joh. 25. Verily, verily, I say unto you, says our Saviour, the hour is Coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live] What Hearing should there be therefore? yea what pressing to hear? alas! many look upon Jordan with Syrian eyes, make account, it's to no great purpose to go, and hear for an hour a man like unto themselves; But what knowest thou O man, whether Christ will concur with the speaker, so as they that hear shall live? should not God be waited-on in His own way? Will not His means prove successful in His time? does he bless Creatures to the body, and cannot he Ordinances to the soul? What though he, that planteth be nothing, and he that watereth? is it not with God to give the Increase? What diligence therefore should be given to the means? How should the Congregations be thronger, and other Meetings thinner one Sabbath after another, one opportunity after another? What hopes of their Walking with God, who are dead, and keep out of the way of Life? This for entering! Then  
Secondly, for Carrying-on; Walking first, especially any whit lustily requires Livelines, Healthfulnes; Men that are sickly and weakly in Body, stand still, or turn again, or sit down, or fall down; Accordingly the souls prosperity would be an eye had to. Which you find, St. John mentioning in the 3. Ep: 2. v.] Beloved, says he, I will above all things that thou maiest prosper, and be in health, even as thy soul prospereth] And, what's that in the 3. v? I rejoiced greatly, when the brethren came, and testified of the truth that is in thee, even as thou walkest in the truth] look you what Walking here was, what notable walking, to the observation and attestation of the brethren, where a prospering soul was; look to your souls therefore, as diligently as others do to their Bodies, to keep the body in health, men see that it want neither food, nor physic, nor recreation, nor other Comforts and Accommodations! Well! do you, As new-borne babes desire the sincere milk of the Word, that ye may grow thereby; ply Ordinances Duties, Opportunities! many an one would goe-farre for a good meales-meat, and shall we starve our souls, pinch our souls? oh! for a well-liking soul, and that were in a way to be kept so.  
Secondly, Walking especially in a Narrow way, which is easy to miss, and not easy to hit; And again, if a man have cause to fear false guides offering themselves, requires Circumspectnes; accordingly a Christian is call'd-to for Circumspection, and for Seeing to it, in the 5. Eph. 15. And a good man is heard to pray; Oh! that my ways were directed] Psal. 119.5. And in the 10. v. Let me not wander from thy Commandements] Omne, quod rutilat, non est aurum; all's not gold, that glitters; and so, every way is not the way of God, which yet, may be, may seem so; the Prince of darkness can transform himself into an Angel of light; wee have heard of poison in a golden Cup; Christians had need be wise, Satan's wily.  
Thirdly, To walking especially any way, that a man may fear Discouragements in is required Resolutenes, that Come what can, Goe-on he will! Well! The ways of God are in all ages opposed, persecuted, dogs will be barking, and faster a man goes, and more they'l bark, 2 Tim. 3.12. And therefore what Christian wisdom were it to cleave unto the Lord with purpose of heart? Acts 11.23. Fast bind, fast find! What wisdom were it to put on the whole armor of God, that wee may be able to withstand in the evil day, and having done all to stand?  
Fourthly, To Walking especially any long way is required a Viaticum, something to bite or supp-on, to refresh nature-with! Travellers have their aqua vitae-bottles, Souldiers their Knap-sacks; Well! Walk with God wee should day by day, set the Lord always before us, Psal. 16.8. It's a long walk, This! and therefore how should wee store our souls with Comforts and Encouragements? and against all that opposition, that erst was spoken-of? Store is no soare; Mr. Latimer found so, that at the stake had a consolatory Scripture so ready, Fidelis est Deus— God is faithful, who will not suffer you to be Tempted above that you are able] 1 Cor. 10.13. As you read, or hear the Scriptures, Treasure-up heart-holding passages, together with your own, and others Experiences; Those that walk with God there are so many enraged against, as a Christian may need all the Consolation he can lay-in.  
Lastly, To walking especially in company, is required Peace and Correspondence; Can two walk together, except they be agreed? Amos 3.3.]  
Now what Agreeing with God  
First, Without Christ? for he it is, not onely With Whom, but In Whom the Father is well-pleased, Col. 1.13. Cum 3. Math. ult.] So much a Christian is concerned to be much in believing, in acting faith upon Christ, in living the life of faith, concerned to do all his duties in the strength of Christ, to present all his Requests in the Name of Christ—! Gal. 2.20.  
Secondly, What agreeing with God without disagreeing with Sin? see the 8. Zeck. 17. also the 97. Psal. 10. Men will expect, that such as are intimate with them should not be so-familiar with their enemies; Sin is opposite to the pure Nature, to the revealed will and pleasure of God; it is not enough in a servant of God to forbear some sins, but he should abhor all, and out of pure love to God.  
Thirdly, What agreeing with God without agreeing with His servants? Fathers of your flesh cannot endure distances among their Children, they tell them soon, there are others enough, to wrangle with them, they need not to wrangle with one another: and can wee think, the Father of Spirits will take it well to see His Children at odds? Aaron and miriae were precious ones, yet speaking ag inst a precious man,[ though Moses, as I noted before, would have put it up, yet they were suddenly Convented, and soundly Checked, Wherefore, says the Lord, in the 12. Num. 8. were ye not afraid to speak against my servant Moses?] does he say, Wherefore did ye? he says, wherefore were ye not afraid to speak?]  
Lastly, What agreeing with God without fear of disagreeing, and prising present peace? Wee like it well in our Children, not onely to see them please us, but to be studious of pleasing, and careful to praevent a frown from us! And what's that you hear Solomon say? happy is the man, that feareth always] Pro. 28.14. A blessed thing it is not to feed ourselves without fear, to rejoice in fear, to maintain an holy jealousy over ourselves, lest wee should provoke. Let this suffice for means; It follows to speak of  
marks, What signs and tokens there are of Walking with God; and,  
First, You may assure yourselves, that Walking with God, is walking according to Rule; according to that in the 6. Mic. 8. 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, and to Walk humbly with thy God?] What can be more clear, then that Walking with God is a Required Walking? If any then shall trample the Scriptures, and praetend to the Spirit of God against the Word of God, it's not hard to say, who such do not walk with. To the Law, and to the testimony] Isa. 8.20. If they speak not according to this Word, it is because there is no light in them] is it said, Because there is New light in them? it's said, Because there is No light in them.]  
Secondly, Such as Walk with God, have left off their Old Walk, Rom. 8.1. Cum 2 Eph. 1, 2. [ You hath he quickened, who were dead in trespasses and sins, wherein in time past ye walked according to the Course of this World, according to the Prince of the power of the air] In time past ye walked] yea time was, they walked woefully, fearfully, the devil lead them, the world lead them, as I have formerly spoken. But Now, though indeed there be flesh in them, yet they walk not after it; and, though sometimes they step aside, yet they walk after the Spirit. If any then shall praetend to godliness without a Change, do remain the same Worldlings, mere Civilists, old Companie-keepers they had wont to be, it's not hard to say, who these men do not Walk with.  
Thirdly, They that Walk with God, can be troubled to think, how they walked once; 1 Pet. 4.3. You may observe St. Paul in the 1 Cor. 15.9. when he tells what a persecutor he had been, to hang down the head, I am not worthy, says he, to be called an Apostle, because I persecuted the Church of God] If any then like their old sins well-enough, delight to tell of them, yea and now that through age, or otherwise they are Disabled, yet they are not Disinclined, but their minds are as cankered as ever; such sins have left them, and not they such sins, it's not hard to say, who these men do not walk with.  
Fourthly, Such as Walk with God can be grieved not onely to remember, how themselves sometimes walked, but also to Consider, how others do walk. Th'Apostle, in the 3. Phil. 18. could not hold him uncry'd, good man! when he thought, and  told, what a life some led, what a graceless shameless life: and the Prophet professeth, in the 13. Jer. 17. to have tears for them, had none for themselves! If any then take pleasure in Evill-doers, and, worse men are better they are with them, it's not hard to say, with whom they walk not.  
Lastly, Such, as Walk with God, can skill to walk with the godly! Psal. 16.3. Cum 8. I observed afore, what a great Companie-keeper the Psalmist was, but it was of good company; good men were the good fellowes with him! If any then be enemies of all righteousness, good men are not good with them, but they deride them, would think a family, a Town— well rid of them; it's not hard to say, with Whom they walk not. And thus I have dispatched the Use of Exhortation.  
A fourth and last followeth, and it is an Use of Consolation; for, if this be thus, that Walking with God is pleasing to God, then with what Comfort may all such, as so Walk, Walk on? Accordingly as th'Apostle would hearten the people to do, in the 1. Thes. 4.1. Non hortatur ut Ambulent, said Abundent! does he in that place speak simply of Walking? he speaks of Abounding, and so of Walking with a witness! That as in other Walking there seems to be a strife 'twixt the two feet, whether shall be before; so those Christian Walkers to strive with themselves, to excel themselves, to be better each day then other! and oh! now for this Walking even to Abouding! Nor let us be Discouraged, Though,  
First, Some that are our flesh and blood, yet do not take this way! Rom. 9.1, 2, 3. Many a good man has a carnal man to his father, brother— But what of that? can he, that walks with God, want friends? has not he the Best friend with him? as I have also shew'd.  
Secondly, Though some, that are no Want-witts, take quiter another Course! Matth. 11.25. Not always where Parts are, Grace is! but what of that? The fear of God is the Beginning of wisdom.  
Thirdly, Though some Grandees refuse us to go with us, 1 Cor. 1.26. Great men are not ever good men! but what of that? good men are great men!  
Lastly, Though Multitudes turn their back on us, Math. 7.14. Commonly the worse Pannier is the fuller! but, what of that? Good company is better then Great! as hath been said; wherefore Comfort one another with these words!   
Detur, ut debetur,  
Soli Deo gloria.   

A Table of the Contents.  

coherence of the Text.  
Sense of the Text.  
Parts of the Text.   

Doct: Walking with God is pleasing to God.  
Reason first, From Contraries, for he Walks contrary to them, that walk contrary to Him. 

2. From the Issue, for Walk with God, and Rest with Him.  
3. From Adjunct, fourfold.  
1. The Commandednes of this Walk.  
2. The Commendednes of this Walk.  
3. The Encouragednes of this Walk.  
4. The Benefittedness of this Walk.  
4. From Effect; for, This Walking is of pleasing operation, in regard both of Sin, and duty.    
Use first, Of Instruction, and 

first, How much wee are Concerned, and as wee could desire to please God, to be well seen in this Walking with Him. Eight things shew'd, wherein it especially Consists.  
2. What a Gracious God the Lord is, that's so well pleased with Man's Walking with Him; the rather while wee Consider, 

First, God, and in regard of his 

gloriousness.  
blessedness.    
Secondly; Man; first, in order to Others.  
Secondly, By himself in regard of States of 

Nature.  
Grace.    
privileges, that wait upon them, that wait upon God, and either Here, ten are name; Or Hereafter! which are Negative or Affirmative.      
Secondly, Of Reprehension; and 

First, Of carnal people, whom this Walk pleaseth not either  
Concerning Themselves or Others.  
Secondly, Of Good people; so far, as they are found, Wandring themselves; Hindering or not Furthering this Walk in others.    
Thirdly, Of Exhortation, as wee tender pleasing of God to have a Care of Walking with Him. This is 

Carried-on with Motives.  
Carried-on with Directives.  
And the Directives concern means.  
And the Directives concern marks.    
Fourthly, Of Consolation; Wherein they are Encouraged, that walk with God, to walk-on, and notwithstanding four seeming Discouragements.    

The Printer to the Reader.  
COurteous Reader, by reason of the Authors absence several faults have escaped the press, which thou art desired to amend with thy Pen.   

several Books sold by George Eversden at the Maiden-head in Pauls Church-yard.  
AN Exposition on the whole book of Canticles, by John Robotham, Preacher at Dover, in 40.  
An Exposition with practical Observations on the nine first Chapters of the Proverbs, by Francis tailor, B.D. in 40.  
The life of Sir Thomas Moore, sometimes Lord Chancellor of England.  
The natural Mans case stated, in 17 Sermons, by Mr. Christopher Love, late Minister of Laurence Jury, London; together with a Sermon Preached at his funeral by Mr. Thomas Manton. As also the Doctrine of Mortification with the hearers duty, by Mr. Christopher L●ve, in 80.  
A Comment on the 11 first verses of the 4th Chapter of St. matthew, concerning Christs Temptations, by Thomas Fuller, B. D. and Minister of Waltham Abbey in Essex, in 80.  
Also a Comment on the first and second Chapters of Ruth, by Mr. Thomas Fuller, in 80.  
Unum necessarium, or the Doctrine and practise of Repentance, by Jer: tailor, D.D.  
The Mystery of rhetoric unveiled, wherein above 130 Tropes and Figures are severally derived from the greek into English, with lively definitions of latin, English, and scriptural examples, pertinent to each of them apart, by John Smith, Gent.  
The Grand trial of true Conversion; A Treatise of the Thoughts, by John Bisco, Minister at Tho: southwark.  
Parnassus Biceps, or several choice pieces of Poetry, composed by the best wits of both Universities before their dissolution; faithfully collected by A. W.  
Mr. Culpeppers Treatise of Aurum Potabile, in 80.  
FINIS.