enoch's WALK AND Change, Opened in a SERMON At Lawrence-Jury in LONDON, Febr. 7th. 1655. AT THE FUNERAL Of the REVEREND Mr. RICHARD VINES, Minister of the GOSPEL. there. With a short Account of his LIFE and DEATH. With some Elegies, etc. on his death.  
By THO. JACOMBE, Minister of Martins-Ludgate in the City of London.  
The Second Edition.  ZECH. 1.5. 
Your fathers, where are they? and the Prophets do they live for ever?  
LONDON, Printed by T. R. and E. M. for Ralph Smith at the Bible in Cornhill, near the Royal Exchange. Anno Dom. 1656.   

To the Inhabitants of Lawrence-Jury, in the CITY of LONDON.  
Honoured, and Beloved in our Lord Jesus,  
HOw many of our Stars in this City have of late fallen, or rather ascended into a higher Orb, I nee● not tell you: What is your duty under this threatening Providence, you also know; and it will be well if you do it as well as know it. The Eclipses of glorious lights-have been as frequent and as sad with you, as any; and I fear (whatever the overdaring Astrologers of our times do say from their Eclipses, to amaze and terrify us,) these do portend something in a way of judgement. 'tis not long since the violent axe bereft you of one; a milder blow from God Himself hath now taken away another, the Reverend Mr. Richard Vi●es, an able and godly Minister; a man of singular worth; none but himself would deny it, none but himself could express it.  
I here present you with the Sermon, which not many weeks ago I preached at his Funeral. He was your Pastor, called and presented by yourselves: whilst he lived, ●e ●eceived much love and encouragement from many of you; since God took him, your bounty and cha●ity hath been highly expressed to his sad and mournful widow, (for which I hope the Lord will abundantly requite you): whilst I weighed these things with myself, I could not but make use of your Parochial body in this Dedication. But (alas!) in so poor and worthless a Present, why do I so much trouble you or myself about it?  
Give me leave to tell you, I was very unwilling to engage in this work; for though I looked upon it as very honourable, yet I judged myself every way unfit for it. Importunity prevailed with me, and merely that; And now 'tis done, let me assure you, many would have done it with more-ability, none with more affection to him who was your precious Minister, my loving Countryman, and worthy friend.  
I was forced into the Pulpit then, and now unto the Press, though I confess more willingly, and with less reluctancy; for though love to the person of the deceased could hardly make me preach, yet that being done, love to his name and memory did more easily incline me to print. I look for many censures, but I must shadow myself under the name of Mr. Vines. Well, such as the Sermon is, you have it; and this Epistle doth not come to beg your Protection. (Alas, 'tis below envy, who will meddle with so harmless and inconsiderable a thing) but your Acceptation, (and I hope your candour) will run parallel with God's mercy, which accepts of goat's hair, when no silver or gold can be brought.  
For the matter here handled, 'tis weighty and very necessary. Mercy and Duty are the two poles, upon which all Religion turns; you have them both here set before you. Here's your duty in a holy life, here's God's mercy in a happy death. If I be not mistaken, it may be a word in season to you. God hath endowed many of you with great parts and understanding; take heed of being headstrong or top-heavy. Oh, walk humbly! God hath blessed you with great estates, you have pounds to others pence, bless God for it, but yet be above all these things. Walk with God, and be Heavenly minded! your thousands will be but cyphers when you come to die; your chests will not take away the fears of a coffin. Oh, do not lose Christ and the Power of Religion in the crowd of worldly employments. You are a people that make Profession of the ways of God; look to sincerity. This is well; but see that jacob's voice and jacob's hands go together. Let the great fervour of your spirits, appear in the interest of Religion, and in the concernments of God's glory. I might run over many things which are here handled, which as I conceive, do hit you very right; (for indeed this Discourse was not so much calculated for the meridian of the dead, as of the living) Read and ponder, and the Lord give you a right understanding in all things.  
I have taken the boldness in the closure of my Sermon, to suggest a word or two to you by way of advice, which the sad occasion leads me to Again and again I would put you upon this, to look back upon the precious Labours of your removed and dead Ministers, and live up to them. The Sower is gone, but yet the seed may grow up. This your last deceased Minister was very averse to printing, and we are very sorry for it; what good might the Church of God have reaped, had he made public his excellent notions by printing, (which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) yet we are not under despair as to this, 
Clem. Alexand. Strom l 1.  but that by the help of his faithful and learned 
* Mr. A Burgess.  friend, (once your Pastor too) some of his Papers may see the light. But whether we have this mercy or not, you that were his Auditors and Parishioners, do you live so holily, so spiritually, so firmly established in the Truth, and especially in the Doctrine of Justification, (which he was almost perpetually clearing up to you) that we may see his Sermons printed in your Lives. That's a blessed thing, when Ministers die, and their Sermons live, and are made public in the carriage of them that heard them.  
I thought to have inserted something here, concerning the suddenness of his death, upon which may be, some are too forward to pass strange Interpretations. And this I thought the rather to do, because I understand, in his own Pulpit one lately gave this as his observation, that since ex tempore prayer, he had observed there was more ex tempore death, than ever there was before. But upon second thoughts I blotted out all this as very unnecessary. I shall only advertise you of one thing in order to the Sermon, and I have done. When I preached I resolved I would not be tedious, and therefore omitted many things. Here I have taken the liberty to insert them, as being very necessary to the subject in hand. And yet here too I have put them in with much brevity, without any great enlargement, lest the work should swell to too great a bulk, 
Ne duplo te oneret minus suavis oratio, si & longa fuerit. Bern. de confid l. 1.  and so come to you rather as a Tractate then as a Sermon; or rather, lest it should be doubly burdensome, by its prolixity and weakness too.  
I commit you to God, and to the Word of his grace, praying that your Ministers here may see your faces with joy, and that you may see their faces with joy at the day of judgement. I am  
Your Friend and Servant in Christ, THO. JACOMBE. March 12. 1655.   

TO THE Reader.  
ALthough of late years, this City hath been more freed then formerly, from the frights of wars, the noisome pestilence, and outward scarcity, yet the troubles of real Saints have been much increased, through the inundation of errors, heresies and blasphemies, too much divulged. And this hath been no small addition to our grief, ●●●t many faithful, fruitful, Orthodox Ministers, eminent ●●●h for Learning and Piety, have by death been removed from 〈◊〉 now in the time when we most needed their counsel, ●●●ching and prayers, for our present healing, and the preven●●● of our future feared dangers.  
Oh! how sad a sight is it, to behold our Pilots, our Steersmen ●●●ng dead upon the deck, when the winds rise, the seas swell, 〈◊〉 clouds blacken, and the Heavens lower, presaging approach●●● storms: How awakening a Providence is this, to have 〈◊〉 quarters beaten up, and at the same time to see our Cap●●●s and Standard-bearers laid lifeless in the dust! We can●●● without sorrow remember the death of many of our Worries, whose signal characters of deserved commendation have ●●eady been made public for the use of succeeding Ages 
* Dr Gouge. M● Gataker. Mr Whitaker. Mr. Robinson, etc. . ●●●d this our late blow received in the removal of famous Mr. ●●●es, doth cause our former wounds to bleed afresh.  
This Sermon preached at his Funeral, will give an account 〈◊〉 his great worth. Therein therefore we shall be the shorter, ●●●ugh by reason of our intimate acquaintance with him, we ●●●ld speak very much▪ His natural acumen, together with 〈◊〉 acquired abilities were extraordinary. He was a smart Disputant, as it was observed in many places with admiration● viz. not only in the Assembly of Divines against dissenting Brethren, but likewise at the Conference at Uxbridge, and the Isle of Wight, about the Jus Divinum of Prelacy, where some of his learned Opposites, still living, were very sensible of his strength. He was a well-studied Orthodox Divine, his Ministry was solid, pithy, quick and searching, as his most judicious Auditors in Warwickshire, Cambridge and London will acknowledge. His Sermon preached at the Funeral of the Right Honourable the Earl of Essex, doth prove him to be an excellent Rhetorician, an eloquent Orator. The Sermons preached before both Houses of Parliament, do not only discover h●● high parts, but do tell the world that he was neither a flatter●● nor time server. As he had a clear head, and could dive dee● into a knotty controversy, so he had (Luther-like) an undaunted spirit, and was not afraid of men, but could and would speak his mind in any company, with brave metal and magnanimity. The great desige of his Ministry, (especially toward his end) was to drive man out of himself, and to draw him unto Christ; to discover the cheats of man's deceitful heart, and to throw down all sandy foundations of hope of Heaven; to encourage an humble dependence upon the Lord Jesus, a● also to quicken inside holiness, with the Power of Godlinesse● in a Christian conversation.  
And (to add that which was the Crown of all his other Excellencies) he was a man of a right gracious tender spirit whereof this was one demonstration, (to instance in no more that he resolved rather to suffer, by being turned out of the Mastership of Pembroke-Hall in Cambridge, than to subscribe the Engagement against his conscience. Yea, he was (of our knowledge) a hearty Presbyterian, notwithstanding the many discouragements which are from every hand, cast upon the death of this Worthy man, our much endeared Brother● our words cannot sufficiently express the grief of our own● hearts; And, to move others to mourning (besides sundry other Arguments which we will not mention,) we may truly apply some of the passages of David's Lamentation) over Sa●● and Jonathan. Weep over Saul, who clothed you with scarlet, with other delights, 
2 Sam. 1  who put on Ornaments of gold upon your apparel. The bow of Jonathan returned not hack. They were stronger than Lions. How profitable and pleasant, how warm in affections, how delightful in language, and how rich in notions was precious Mr. Vines in his Ministry! and with what irresistible strength was he wont to shoot arrows of conviction into the consciences of his Auditors? But alas alas, Now this Champion, this Prince of Preachers is laid silent in the dust, (with many other of our reverend deceased Brethren) never any more to awaken, to warm, to encourage, to edify our souls by Ministerial endeavours.  
Doubtless by these doleful dispensations, the voice of the Lord speaketh to the great City. Hear the R●d, 
Micah 6.9  and who hath appointed it. And because there can be no evil in the City, and the Lord hath not done it, 
Amos 3.6  therefore the Prudent will lay these things to heart.  
When the Ministers of the Gospel are decried as Antichristian by many, and slighted as useless by the most, it is matter of Lamentation; and should be for a Lamentation, that at the same time God himself doth make such great breaches, both in this City and several other Counties in the Nation, by taking to himself so many, and men so transcendently famous, for their ability and fidelity in the service of his Church.  
And how can a gracious heart do less upon such sad occasions, than (groaning out its grief at God's foot) make serious inquiries, what may be the cause of this his great displeasure? 
Deut. 29.24. Ezek. 20  As among the Israelites the Sabbaths ceaseth because they were despised; so, may not we suspect that the number of worthy Ministers in London and England is much abated▪ because they are commonly undervalved? 
Isai. 5  The barrenness of God's Vineyard provoked him to deprive them of the influences of those clouds, which before had watered them. The Lord Jesus threatened to remove the Candlestick with the light in it from the Church of Ephesus, 
Rev. 2.4, 5 Amos 8.5. with 10.11, 12  because she had lost her first love. And heretofore, a famine of hearing God's Word was menaced, when holy Ordinances became burdensome.  
These, and many more instances recorded in holy Story, do hint the causes of divine displeasure, expressed by the death of so many worthy Ministers.  
But it is much more easy in these our sufferings, to discover the hand which inflicteth them, and the sins which procure them, then to prevail with people, so seriously to set upon the work of Humiliation and Reformation, that the Almighty may be pacified towards us, and that these our sad breaches may be sanctified and repaired through his grace.  
Herein, his Majesty help us and our Brethren in the Ministry, to be successfully serviceable by our counsel, example and prayers, through the prevalent Intercession of our Lord and Saviour; in whom we are  
Thy Soul-Friends and Servants, SIMEON ASHE. EDMUND CALAMY. March 10. 1655.   

All Mr. VINE's Sermons are newly collected into one Volume, and printed for Abel Roper, at the Sun against Dunstan's Church in Fleetstreet.   

ENOCH'S WALK AND CHANGE: Opened in a SERMON Preached at the FUNERAL of the Reverend, Mr. RICHARD VINES.  GEN. 5.24. 
And Enoch walked with God, and he was not, for God took him.  
THis Chapter is a short, and yet a long History; 'tis called, ver. 1. The Book of the generations of Adam; (that is) A Summary Description of the Genealogies, Descents, Life and Death of the old Patriarches, who lived in the first Age or Period of the world, 
Ushers Annal. the i. à mund. aetat Nisbets Script. Chronol.  from the Creation to the Flood (which space of time consisted of 1656 years, according to the general Computation of Chronologers: so that the world was then just as old from the Creation to the Flood, as now it is from he Incarnation of our Lord to this Age.) Amongst these Ancients Enoch was one, and one of the best too, A Star of the first Magnitude, for he stands here upon record, commended for his walking with God.  
In the Text you have him described, 

1. By his Holiness or good Conversation, He walked with God.  
2 By his Happiness or blessed Translation; He was not, for God took him.    
I shall (before I fall upon the matter itself) premise a word or two concerning the Person. For the Person, Enoch, know there were two of this name; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. l. 1. c. 3.  one was the son of Cain, of whom you read, Gen. 4.17. And Cain knew, etc. and he builded a City, and called the name of the City after the name of his Son Enoch (which City, 
Henochia haec conditarum urbium quotquot unquam fuerunt in or be terrarum prima & antiquissima putatur. Drus. Enoch cap. 3.  as Drusius observes, was the first that ever was built in the world). The other was the son of Jared, of the line of Seth, of whom you read in this Chapter, Gen. 5.18. And this is the Enoch the Text speaks of. How long he lived, the 23. verse tells us, All the days of Enoch were 365 years: How he lived, the Text tells us, as also what became of him after his thus living; He walked with God, and was not, for God took him.  
The New Testament also takes notice of him, you have him in Luke's Genealogy, Luke 3.37. Judas speaks of him in his Epistle, 
Judas frater Jacobi parvam quidem, quae de septem Catholicis est, Epistolam reliquit; & quia de libro Henoch, qui Apoeryphus est, in ea assumit testimonia, cum plerisque rejicitur. Hier. Catal. Script. Eccl.  (the Divine Authority of which is not to be questioned, because it mentions enoch's Prophecy, (concerning which there are so many disputes amongst the Learned) no more than some of Paul's Epistles are to be questioned, because therein he citys common Authors, as Menander, Aratus, etc.) And Enoch also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his Saints. Paul puts him amongst his Worthies, as to faith, Heb. 11.5. By faith Enoch was translated, that he should not see death, and was not found, because God had translated him; for before his Translation, he had this Testimony, that he pleased God. By the way, Where had he this Testimony? I answer in my Text, for though in the Hebrew 'tis, He walked with God, yet the Greek Version reads it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  He pleased God; and the Apostle, partly to honour this Translation, and partly for the great use of the Greek language in that Age, doth here, and in some other places, 
Vid. Capel. Crit. Sacr. l. 4.  leave the Hebrew and follow it; (yet from hence we must not infer, that their Translation is Authentic, 
Amam Antibarb Bibl. l. 1. Err. 1.  and to be preferred before the Hebrew Text.) But here I digress.  
Not to trouble you with the impertinent ridiculous fables of the Jewish Doctors concerning this Enoch; this is clear of him, He was a good man; and that too (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph.  which adds much to his worth) he was good when the times were bad. 
R. Solomon ait Enoch justum quidem fuisse, sed ment instabili, ac ad impiè agendum propensâ, ac propterea Dcum celeriter ac praematuran morte eum abstulisse. Cartwr. in Gen. Vixit, dum vixit, laudabiliter, quanquam sunt qui eum insimulant, levitatis & inconstantiae. Drus. Exibilandi Hebraei, qui tradunt Henoch ante tempus raptum, quòd levis & lubricus esset, adeò non pudet eos, tam aperta mendacia divinare. M●lvend.  He was like a fish that keeps his freshness in faltwater; like a found body that's healthful in a pest-house; the world was now overflown with a deluge of sin, and was shortly to be overflown with a deluge of waters; but now Enoch walked with God, and he lost nothing by it, for he was not, God took him.  
There is a future state for man, distinct from this present state. This is so great a truth, that God would have it known in all Ages, and therefore till the Word was written to reveal it, God will give some visible specimen of it. In the times before the flood, Enoch shall be thus translated, as obses & testis utrinsque vitae (so Tertullian) in the times after the Flood Elijah shall go to Heaven in a fiery Chariot, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodorus Quaest. in Genes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Datâ sententiâ mortis voluit Dominus ducere homines in spem vitae, quod fecit in patribus utriusque statûs, scilicet, Naturae, Legis, & Gratiae. Vnde in primo statu dedit spem evadendi necessitatem mortis, & hoc est in Henoch, in Liege in Heliâ, in tempore Gratiae in Christo. Aquin. Videntes Habelem justum à Caino interfici, potuerunt aliquâ tentatione vexari, sed cum posteà pro suâ fide & pietate ita Henochum assumi viderent, statim judicare licuit, sanctos & crucem & gaudia haec obituros, cum utrumque haec exempla ostenderent. Pet. Martyr.  and so both Ages are instructed in this weighty and fund amental Truth. This notion I had at first from a Divine of our own. But since, I find others before him did touch upon it.  
But I come to the matter here laid down, He walked with God, etc. Here is the sum of man's duty, and the zenith of God's mercy. Here is the morning of Grace, and the midday of Glory. Here is the work of Earth, and the wages of Heaven. Here is a Christians walk and rest, and both with God.  
There are two General Propositions, or Doctrinal Observations that offer themselves to us from the Text.  

1. Propos. A true Christians life is a walking with God. Enoch walked with God.  
2. Propos. A Christians change is a going to God. He was not, for God took him. Here is Holiness and Happiness meeting in a narrow room, sweetly kissing and embracing each other.   
I shall only speak to the first of these, and reduce the second under that, by way of Motive.  
A true Christians life (I say) is a walking with God. You have the same Character given to Noah, Gen. 6.9. He was a just man, and perfect in his generations. How doth that appear? it follows, And Noah walked with God. Take the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in so many leters and syllables, it doth not often occur in the Scripture; but as to its sense, and genuine import, there are many expressions which run parallel with it; but here I will not stay.  
There are two things in the Doctrine.  

1. A Christians life is a walking.  
2. 'tis not every walking, but a walking with God.   
I might put them together, but for method sake, I'll a little separate them: and so my work shall be to show you, 1. In what respects a Christians life is a Walking. Secondly, In what respects it is a walking with God. I'll name five particulars for each. For the first.  
First, A Christians life is a Walking. His life is an active life. 
a Non-dicitur Henochum Deoastitisse, assedisséve, sed cum Deo ambulásse; certè igitur metu quodam, etc. Sanè Peripatetici sunt fideles quique. Bp. Halis Enochism. Prov. 6.10 Gen. 3.  Enoch did not stand still, or sit idle, or like Solomon's sluggard, lie upon a bed of slothfulness. He walked. The new born man is the active man; he bestirs himself in the great concernments of God's glory, and his own good. Grace is not an idle, sleepy, drowsy habit, but an active, lively, operative thing: Religion doth not make men loiterers, but labourers. In the sweat of our brows the earth brings forth fruit to us, in the sweat of our brows we bring forth fruit to God. The Christians life is a painstaking life; none have so much work as they, many duties to be performed, many ordinances to be improved, a deceitful heart narrowly to be observed, many graces to be exercised, many corruptions to be mortified, many enemies to be vanquished etc. Here's work, here is much work, here's hard work (Heaven work is hard work) here's work wherein a man must be somewhat curious and exact, Phil. 2.12. Work out your salvation, etc. Work, and work it out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. 8. in cap. 2. ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremas summasque vires velut agonizantes exerite. Corn. A Lap.  (that is) with much accurateness and diligence (as chrysostom expounds it.) The whole life of a Christian is like walking in a journey, nay, 'tis not a bare walking, but a striving, Matth. 7.24. 'tis not a bare walking, but a walking up the Hill; (for so your way to Heaven lies) nay, 'tis a running, nay, 'tis like the running of a race, 1 Cor. 9 24. Hebrews 12.1. nay, highest of all, 'tis set forth by the ultimus conatus, or impetus in the running of a race, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pergit in Translatione à cursoribus sumptâ; qui si quando summo & quasi jam ultimo impetu nitantur, prono & quasi praesipiti corpore feruntur ad scopum. Beza.  Phil. 3.14. reaching forth unto those things which are before. A Metaphor taken from Horses or Men, who in their running, when they come near the goal, or meta, they stretch forth themselves, and so put forth their utmost might. All this sets before us the laboriousness, and painfulness of a Christians life. This is the first thing which is held out in the metaphor of the Text; The Spirit of God in Scripture delighting thus to express spiritual activity and diligence, as Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him; and Gal. 5.25. If we live in the Spirit, let us walk in the Spirit; (h. e.) if you have truly received Christ by faith, and have really a life from, and in the Spirit; then walk, and be active, and active according to what you profess is wrought in you.  
Secondly, a Christians life is a walking: His life is a progressive life. Walking, 'tis motus progressivus. A child of God is said to walk, because he goes forward in Heaven's way; every action in his life is as a step, a pace, by which he gets nearer to his father's house. Every day sin is more weak (like the house of Saul) Grace more strong (like the house of David) affections more spiritual, duties more holy, love more pure, prayer more fervent, the heart more humbled. Thus gracious souls do walk, because they go from faith to faith, Rom. 1.17. from strength to strength, Psalm 84.7. He that hath clean hands shall be stronger and stronger, saith Job, chap. 17.9. And saith Solomon, The path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4.18. 'tis not perfectly light as soon as 'tis day; light comes in pedetentim, and by degrees. The Christian is not perfect upon his Conversion, but he grows on towards perfection, always filling up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is lacking in his faith, 1 Thes. 3.10. perfecting holiness in the fear of God, 2 Cor. 7.1. by all Ordinances, by all Providences, growing till he come to the measure of the stature of the fullness of Christ, Eph. 4.13. and there be stops, and walks no further, for that is his Non-ultra.  
Thirdly, A Christians life is a walking. His life is a regular and ordered life. Walking, 'tis motus ordinatus & dispos●tus. 'Tis not a confused, but a regulated, and ordered motion. Such is the life of every true Christian; he is none of those that live at random, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a disorderly manner, 2 Thes. 3.11. His conversation is an ordered conversation. Psalm 50.23. To him that ordereth his Conversation aright, will I show the salvation of Gods. He is one that measures and squares every thing by the Line and Plummet. He walks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exactly. Ephes. 5.15. By the rule of the new creature, Gal. 6.16. And what is this rule? The Word, the sure, and holy, and infallible Word; this is the Compass by which he steers, the Star by which he sails. In matters of faith, in matters of practice, in credendis, in agendis, still to the Law and Testimony, Isai. 8.20. What saith the Word? Is such a sin there prohibited? I must not meddle with it: Is such a Duty there enjoined? be it never so contrary to flesh and blood, I must not balk it; and so in every particular moral act. I may call a true Christian, a living Word, or a living Decalogue. The Word is written in his heart, 'tis held forth in his life. Phil. 2.16. Holding forth the Word of life. He doth not only lay up the Word of life in hearing, but he doth hold forth the Word of life, in squaring all his actions to it.  
Fourthly, A Christians life is a walking. His obedience is free and ingenuous. Walking, 'tis mot us spontaneus & voluntarius. The truly regenerate Christian, whatever he doth in the service of God, he doth it freely, not by force and compulsion, or a base mercenary spirit, but from an inward principle of life and love. 2 Cor. 5.14. The love of God constraineth us. Oh blessed constraint! sweet is the violence of love. Amor meus, pondus meum; eo feror quocunque feror, August. Love is the golden weight that hangs upon the gracious soul, and this makes every wheel in it to move, Psal. 110.3. Thy people shall be a willing people in the day of thy power; in the Hebrew 'tis in the Abstract, willingnesses, Christ's people are very willing in their whole compliance with the will of God. Xenocrates being asked, What he could do more for his Scholars than others did for theirs? made this answer, This I can do, saith he,  id voluntate faciant, 
Serve in Virg. Aeneid. 7.  quod alii jure coguntur. My Scholars shall do that willingly, which others shall do only by compulsion. This is truly applicable to Christ; he makes his people a willing people● they are all Volunteers in his service; 'tis not because they ca●●ot help it; no 'tis their choice, their delight, Psal. 40.8. 'tis not their necessity, but their option, Psal. 119.30. I have chosen the way of Truth.  
Fifthly, A Christians life is a walking, his obedience is even and uniform. Walking, 'tis motus aequabilis, 'tis not a motion by girds and starts, but an equal, uniform motion. Thus the child of God may be said to walk, he is one that holds on with an even foot, with an equal and constant pace, in the way of holiness, Psalm 119.112. I have inclined my heart to perform thy statutes always, even unto the end. Mark these two expressions, always, and even unto the end. The hypocrite runs fast at first, but 'tis too swift to hold long, and therefore he gives out in a little time. 
Job 27.10  His Religion is soon out of breath. Will he always call upon God? The young man makes much haste to Christ, but it lasts not. He runs away as fast from him, as ever he runned to him. 
Hos. 6.4  Some men's goodness is but as the morning cloud, and as the early dew, which is soon gone away. Here lies the excellency of the upright Christian, he is one that holds out, he perseveres with an even tread, till he come to glory: where you had him some years ago, there you have him still, always pressing after perfection, but never changing so as to leave the good ways of God. 'Tis Cajetans' observation here upon Enoch: 'tis twice said of him, 
Bis de Enoch dicitur (& ambulavit cum Deo) ad explicandum quod ab ineunte aetate profecit in viâ Dei, & perseveravit proficiendo in eâdem semper. Cajet.  He walked with God, ver. 22. and ver. 24. To hold forth this; (saith he) He began at first so to walk with God, and he continued to the end in that walking with God.  
I have shown you in what respects a Christians life may be said to be a Walk. I now come to show you in what respects it may be said to be a Walk with God. And that I shall also do in five things.  
First, A Christian Life is a Walk with God, because he always walks as in the presence of God. To walk with God, is as much as to walk before God. This was God's charge to Abraham, 
Gen. 17.1  I am God All-sufficient, walk before me and be thou perfect. This was Abraham's practice; The Lord, before whom 〈◊〉 walk, 
Gen. 24.40  will send his Angels with thee, etc. This was David's 〈◊〉 solution, Psal. 116.9. I will walk before the Lord in the 〈◊〉 of the living; in the Hebrew 'tis, before the face of the Lord. The real Saint lives as in the sight of God, doth all as in the sight of God, thinks as in the sight of God, trade's as in the sight of God, prays as in the sight of God, walks when he is most private, as in the sight of God. As the Apostles in the execution of their ministerial Function, they did all as in the sight of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 2.17. He hopes to see God hereafter, he knows God sees him here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimè patientia. Vid. Metaph. Explicatam in Beza in loc.  and he doth all as knowing there is an Allseeing eye over him (that is) a God to observe him, who is totus oculus, (as the Father calls him) in whose sight every creature is manifest, all things being naked and opened unto him, Hebrews 4.13.  
Secondly, A Christians life is a walking with God, in respect of that fellowship and converse that he hath with God. Walking is a posture of converse. When two walk together, there is a familiar intercourse, a mutual breathing out of love betwixt them. Psal. 55.14. We took sweet counsel together, and walked unto the house of God in company. Thus 'tis with God and the believing soul, there is not a bare reconciliation betwixt them (though that there must be too, for, Can two walk together unless they be agreed? Amos 3.3.) but a friendly, familiar, reciprocal converse. God converses with the believers. He spoke to Moses, as a man speaks to his friend, Exodus 33.11. Abraham was the friend of God, Isai. 41.8. Jam. 2.23. The secret of the Lord is with them that fear him, Psal. 25.14. Prov. 3.33. what converse more intimate, and carries more of friendship, than the imparting of secrets, John 15.15. Christ promises to come to such, and to sup with them, Rev. 3.21. John lay in his bosom. 'Tis a gracious Promise, that, John 14.23. My Father will love him, and we will come unto him, and make our abode with him; Abode! for what? surely for soul-ravishing communion. On the other side, Believers converse with God. Truly our fellowship is with the Father and the Son. 1 John 1.3. This is better felt then expressed. To the people of God, holy Ordinances are as so many Fields and Galleries, wherein they walk with God. How do they in prayer unbosom themselves to God Here are secret sins, wilt thou not subdue them? here are secret doubts, wilt thou not resolve them? here are secret wants, wilt thou not supply them? when they cannot go to a friend on earth, they can go to God their friend in Heaven, and tell him their concernments, where 'tis well, where 'tis ill, what pleases, what pinches, and the Lord makes real returns of love and mercy to them; they are least alone, when they are most alone; they awe the presence of God, and they enjoy the presence of God. And this is as the morning of glory, the lower room of heaven, the praelibation of the future joy, the everlasting Sabbath per Prolepsin (as some would have our Sabbath to be, 
Vid. Gom●r. de Orig Sabb.  in the institution of it, before the fall of man, Gen. 2.3.)  
Thirdly, A Christians life is a walking with God, because his life is a raised, spiritual, heavenly life. He walks with God, because he lives above this world; this vain world, this deceitful world, this troublesome world, this defiling world. I do not wrong it, it deserves all these Epithets. 'Tis a vain world, vain in point of duration, it passes away, 1 Cor. 7.31. vain in point of satisfaction, it cannot fill and satisfy an immortal soul, the banks are too big to be filled up with a few drops. 
Isai. 28.20  The bed is too short, and the covering is too narrow; a Giant cannot lie upon it. As nothing but Christ could satisfy God, so nothing but Christ can satisfy the soul. In the fullness of this sufficiency they shall be in straits, Job 20.22. Solomon had as much of worldly enjoyments, as ever any had, and was as able to pass a right judgement upon them; and he tells us, The eye is not satisfied with seeing, nor the ear with hearing, Eccles. 1.8. No, Vanity of vanities, all is vanity, vers. 14.  
'Tis also a deceitful world; it promises much, it performs but little. 
Matth. 13.22 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fallit. Stapul.  God outdoes his Promises the world is short of its promises, there's less in the performance then there was in the promise: 'tis the best when we have it not; for 'tis big in hope, little in hand; 'tis like Sodom's Apples, beautiful to the eye at a distance, but when you touch them, they crumble to ashes. The mistaken Traveller, when he is in the valley, and sees the high Hill, he thinks it touches the very sky, and if he was but at the top of it, he should be able also to touch it with his little finger, but (alas) when he comes there, he's as far from the Heavens, as he was in the valley. Many in a low condition, if they might be thus and thus, so noble, so rich, Sublimi feriam, etc. Oh, how contented should they be! God lets them have that which they did desire, and they are as fare from what they promised to themselves, as they were before.  
'Tis a troublesome world; ' It's gall is more than its honey: it pierces men through with many sorrows; 'tis not only vanity, but vexation: have all, 'tis but vanity; want but a little, 
1 Tim. 6.10.  'tis vexation. Ahab is sick because he hath not poor Naboths vineyard. Haman wants but a knee from Mordecai, 
1 Kings 21.4 Esth. 3.5.  and this imbitters all.  
Nay, Lastly, (which is worst of all) 'tis a defiling world; It does but little good to the body, and much hurt to the soul. 'Tis the root of all evil: you cannot tell your money, 
1 Tim. 6.10. Beatus qui post illa non abiit, quae possessa onerant, amata inquinant, amissa cruciant. Bern.  but there's a filth, a soil left upon the fingers; The great defiling, is the heart-defiling; if the world be there, it certainly defiles it with vile affections, sinful lusts, excesses in carnal delights. And therefore, Christ that loves to dwell in a pure heart, when the world comes in, he goes out.  
Now (I say) a child of God walks with God, because he lives above this world. He is crucified to it, and it is crucified to him, Gal. 6.14. It sees but little in him, and he sees as little in it: and therefore the Christian and the world are well-met, for they scorn each other; he is dead to these sublunary things, Col. 3.3. he doth not so much as look at them, (further than as they are necessary supports, fruits of love, engagements to duty, objects of lawful care and joy, and ladders by which a man may ascend to God, 2 Cor 4.18. He keeps them all under his feet, Rev. 12.1. (that's right Christ in the heart, the world under the feet; not the world in the heart, and Christ under the feet; not laying Christ in the manger, and the world in the best room;) all are to him but as a shadow, a kickshaw, a pageant, I comical show, 1 Cor. 7.31. and therefore he joys as though he joyed not, weeps as though he wept not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  uses the world as not using it, doth all to it with a careless hand, but serves God with all his might. I might here much enlarge. Take the man I am speaking of, see what a raised, elevated life he lives. The judgement of the world doth not trouble him, the frowns of the world do not sink him, the smiles of the world do not flatter him, the cares of the world do not burden him, the snares of the world do not entangle him, the pleasures of the world do not bewitch him. 
Pil. 3.20. Matth. 6.21 Omnia praeter Christum ingenti laborant parvitate. Nieremb.  In short, His conversation is in Heaven; his life is where his heart is, and his heart is where his treasure is; as to earth, persons, and things, all but loss, but dung to Christ, Phil. 3.8. Thus he lives above the world, even whiles he lives in the world; and this is to walk with God.  
Fourthly, a Christians life is a walk with God, for he is one that duly observes God in all the discoveries which he makes of himself. Enoch walked with God, he took notice of God, and made due observation of him. So that as the Christian walks with God in Gods observing of him, so he walks with God in his observing of God.  
To open this, you may know that God hath made a fourfold discovery of himself.  
1. In the Light of nature, that inbred light, which every man brings into the world with him. All saving knowledge of God was lost in Adam's fall, but there is a general knowledge of God, 
Eph. 4.18.  (that he is, that he is thus and thus) which is engraven in every man, upon the Law of his being, for though he hath quite lost his Grace, yet he hath not quite lost his Reason. Take him in puris naturalibus, he is not rasa Tabula, a mere vacuum, a whitesheet of paper, wherein nothing is written; something yet remains, both in matters of knowledge, and in matters of practice; 
Vera est sententia, nibil est in intellectu, quin prius fuerit in sensu, tametsi quaedam notitiae nascuntur nobiscum, quas vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Me●anct. vol. 4. in disp. Non est muta rerum Natura, sed undique loquax. Erasm.  he hath some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in matters of knowledge, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.15. in matters of practice, and to these things he is not institutus, but natus, not doctus, but factus, (as the Orator speaks) if there were no Scriptures to reveal them, there is something innate with him, that would command his assent to them.  
Secondly, God hath discovered himself in his glorious works, both of Creation and Providence: the whole Creation is a silent Preacher of God, verbum visibile (as Augustine speaks of the Sacrament) The Heavens declare the glory of the Lord, and the Firmament showeth his handy work, Psal. 19.1. There is in the very volume of the Creatures, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1.20, For the invisible things of him from the Creation of the world, are clearly seen, (how?) being understood by the things that are made (what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉?) even his eternal Power and Godhead. The world is nothing but mundi statue (as the Platonists call it) 'tis God's great Library, as Basil calls it; 'tis the first Bible that God made, Clem. Alex. 'Tis nothing but God manifested and drawn out, 
Vniversus mundus nibil aliud est quàm Deus explicatus. Cusan. Savonar. Tri. Cr. l. 1. c 1. Qui fecit mundum creando, facit mundum quotidiè regendo. Zanch. Qui curate Angelos in coelo, curate vermiculos in coeno. Aug.  as the Cardinal Cusanus phraseth it; All the creatures are but as a ladder, by which we may ascend to God, which whilst the understanding is fixed upon, in Dei notionem quedammodo manuducitur & sublimatur. And so look upon the works of Providence, there something may be seen of God. Non fecit & abiit, dixit Philosophus, & rectè (says Luther). God did not make the world, and then leave it. No, he works still, John 5.17. My Father worketh hitherto. There is a wise, governing, upholding Providence, which doth reach to every creature, from the ●●gel on the Throne, to the worm upon the dunghill. Let a man study the Book of Providence, (especially in the mysteries and deep parts of it (for there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Works of God, as well as in the Word of God) he must acknowledge a God, and this God to be wise, powerful, and good. 
2 Pet. 3.16   
Thirdly, God hath discovered himself in his Word, and here he's drawn at length (if I may so express it with reverence.) Here you have him in a fuller, clearer character, then in either of the former. That which you have there to be guest at, is here plainly laid down. There you have work for Reason, here for Faith; there you must read with Spectacles, here the weakest eye may see God very legibly set before it; there you have this, There is a God, etc. but here you have more, This God is one in three, and three in one, a holy God, a just God, a God that redeemed the world by his Son, etc. No light but Scripture light can discover this.  
Fourthly, God hath discovered himself in his Son, and this is the highest discovery of all: 
John 1.18.  we know most of God in Jesus Christ, and therefore he's called speculum patris, John 14.9. He that hath seen me, hath seen the Father also; The brightness of his Father's glory, Heb. 1.3. The very image of God, Col. 1.15. And the glory of God is said to shine forth in the face of Jesus Christ; as the glory of a man appears more in his face, than it doth in all his body. You will excuse this digression, if it be so; but 'tis all to my present business. In all these discoveries the good Christian observes God, and takes notice of him, and he doth this too duly, or in a right manner. How's that? He observes him affectionately, so as to love him; fiducially, so as to trust him; humbly, so as to admire him; practically, so as to acknowledge him. 1. By fetching all from him. 2. By ascribing all to him. 
Prov. 3.6.  3. By enjoying all in him. 4. By improving all for him. This is rightly to observe God, to know him so as to glorify him as God, and this every regenerate man doth. 
Rom. 1.21.   
Fifthly, (to shut up all with that which is general and comprehensive.) A Christians life is a walking with God, his life is a holy life. This was enoch's walking with God: He was a 
* Cum hîc Scriptura singulariter de Henoch dicat.— existimant aliqui Henoch sanctiorem quandam atque eximiam & perfectissimam prae caetcris vitam instituisse, etc. Malv.  holy man. Holiness is a walk with God, for holiness is the very way of God himself, and therefore he that walks in this way, walks with God, because he walks in Gods own wya, Psalm 119.3. They also do no iniquity, they walk in his ways. The good man walks with God, because he walks after God (as the phrase is) Deuter. 13.4. according to the 
(m) Summa est religio imitari quem colis. Lactant.  Example of God, the Commands of God, he is a Godlike man, one that doth not walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as man, 1 Cor. 3.3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as God himself doth walk (always understand it pro modulo). His life is a blessed conformity to God himself, in his Nature, in his Will, in his Works; he hates that which God hates, loves that which God loves, doth that which God doth, this is Holiness, and this is the highest walking with God. The learned Interpreters do generally explain enoch's Walk by this notion. 
Piè & inculpatè vixit. Vatab. Hoc dictum propter ejus singularem sanctitatem. Bonfrer. Ex Dei praescripto vitam instituit mores conformavit. Malvend. Ambulavit in timore Dei. Oncel.   
I have dispatched the Doctrinal part, or the opening of the phrase. I now come to Application.  
1. Let us try ourselves by this, whether we be Christians of a right stamp, 
Use.  this is an excellent glass for us to see our faces in: if we weigh many Professors in this balance, they will be found to be, not only light (for alas, the best I fear are so much is wanting as to measures and degrees, even in them,) but false and adulterate coin. Most men's religion is nothing, because they do not walk with God; they are but nominal Christians, Christiani sine Christo, (as Salvian speaks). I beseech you come to the Test, ad scrutinium, try what you are, find out your state, what you are towards God, and for another world. Are we true Christians, or only notional Christians? How shall we find it out? By this, Do you walk with God? Let me tell you two things.  
First, there are but few enoch's, few that walk with God, here and there one in a family, two or three in a parish, 
Jer. 3.14.  the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the men of the multitude they go another way. Enoch was a man of another spirit, a rare and choice spirit, a man by himself almost, as God speaks of Caleb, Numb. 14.24. But my servant Caleb, because he had another spirit with him, and hath followed me fully. Indeed all men do walk, but how? after the flesh, Rom. 8.1. in the ways of their own hearts, Eccles. 11.9. after their own devices, Jer. 18.2. after vanity, Jer. 2.5. after their own ungodly lusts, Judas 18. This is far from walking with God, and yet this is the course of the most in the world: the unclean man walks with his lusts, the covetous man with his wealth, the voluptuous man with his pleasures, the hypocrite with his formal duties, etc. Alas, with sorrow we may speak it, there are but very few that walk with God, vix tot quot Thebarum portae, etc. This path of holiness is an untrodden, unfrequented path by the generality of men. Try yourselves therefore where you walk, whether with the most, or with the best. 
Mat 7.14.   
Secondly, know this; every man is in the sight and judgement of God according to his walking. 'Tis not jacob's voice, that makes a true Christian, a little religious talking, a parcel of fine words; God looks to the ways, not to the words; to the walking, not to the talking. Nor 'tis not some particular acts, that set a man right and strait, as to his spiritual condition. One Swallow doth not make a Spring; 
una Hirundo non facit ver.  some few good actions do not make a Christian. Wicked men in some particular acts may be very good. Cain sacrifices, Ahab humbles himself, Jehu is zealous; 
Gen. 4. ● 1 King. 21. ●●. 2 Kings 10.16.  like the Dial, which though it stands, yet at some particular time once in the space of twelve hours it will be right. And on the other hand, A child of God in some particular acts may be very bad. Noah is drunk, David unclean, 
Gen. 9.21. 2 Sam. 11.4 Matth. 26.74 Psal. 73.15.  Peter denies his Master; etc. therefore no man is to judge by these, for than he will justify the wicked, and condemn the righteous; but look to your walking, the general bent and tendency of the heart, the scope and course of your conversation; whatever this is, according to that God judges of you, Cant. 5.2. I sleep, but my heart waketh. Sometimes I turn aside for a pace or two, but the great inclination of my heart, is to keep close to God. Here's grace, so God esteems it. The sum of all is this; you pray sometimes, and hear the Word, and do good things; but is your walk with God, that the bias of the soul stands towards God, the impetus of your spirits is after him, that there is an habitual work within you, which turns the great stream of the heart towards holiness? if so, you are Enoch's, real Saints: be of good comfort, your glory is sure.  
The main use shall be by way of Exhortation, to press this upon you, 
Use 2.  that you live this excellent life of walking with God. Oh that I might prevail with some, to resolve in the strength of God, to set upon this walking. This concerns us all: We that are Ministers, let us walk with God; as 'tis said of Levi, He walked with God in peace and equity, and did turn many a way from iniquity, Malachi 2 6. You that are private Christians, whether rich or poor, high or low, do you walk with God? Great persons will not let mean men walk with them, that's a posture of too much familiarity; but God is willing the meanest creature should walk with him, and so converse with him.  
In the prosecuting of this verse, I'll do two things. 1. I'll lay down some directions. 2. Urge the duty upon you by some Motives.  
In the Directive part, I'll speak 1. To the matter of your walking. 2. To the manner of your walking. For the matter of your walking, I'll briefly run over the particulars which have been mentioned, and press each upon you; Walk and walk with God.  
First, Walk and be active Christians. The Apostle exhorts Timothy, to stir up the gift of God which was in him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est ignem cineribus conditum folle aut flatu suscitare, ut reardescat. Corn. A Lap. Cant. 1.12 Matth. 5.15  2 Tim. 1.6. I would press the same upon you. Have you grace? stir it up, put it out into act, let your spikenard send forth its smell, let not your light be concealed under a bushel. Corruption is active in the wicked, Grace should be active in the good; shall they do more to dishonour God, than you to glorify him? you have your grace for action, first for 
* Rom. 7.12 Paulum sepultae distat inertiae celata virtus. Hor. De non entibus & de non apparentibus eadem est ratio.  fruit, then for glory. As good no grace, as not to act it. The way to have more, is to act what you have, Habenti dabitur, Matth. 13.12 The active Christian is the most excellent Christian. In fowls that go, the leg is best; in fowls that fly, the wing is best; the exercise of the part makes the difference. If you be idle, God will lose his glory; for as to men here, his glory depends upon the acting of grace, Matth. 5.16. Let your light so shine, etc. The habit of grace brings glory to us, but 'tis the acting of grace that brings glory to God. Your Saviour acts his grace for you, do you act your grace for him; he is always at work for you: the Heavens are always in motion, 
John 5.17  but the Earth stands still. Christ ever lives for us, we seldom live for him, 
Heb 7.25.  the greater is our shame. Well, up and be doing, and the Lord will be with you; your time is but short, your work is great, double your diligence, and be very active. 
1 Cor. 7.29.   
Secondly, Walk and be growing Christians, 2 Pet. 3. ult. Grow in Grace, and in the knowledge, etc. Be like Ezekiels waters, which were first to the ankles, then to the knees, 
Ezek. 47.3, 4, 5  then to the loins, afterwards they were a river that no man could pass over: Thus do you rise and increase in Grace, go from little to much, from sincerity to perfection; let grace have its perfect work; whilst others are joining house to house, 
Jam. 1 4 Isai. 5.8  growing in wealth, do you grow in grace; you cannot have too much of it: a man may have too much of the world, he cannot have too much of grace: wicked men grow worse and worse, do you grow better and better; 
2 Tim. 3.13  your opportunities are admirable; if you stand still, who shall go forward? We have many in these times, who are like the Sun in Joshuah's time, that stood still; 
Josh. 10.12  many worse, like the Sun in Hezekiahs' time, they are gone backwards many degrees: 
Isa. 38.8  O Christians, take heed of this, and on the other hand make some progress in the things of God; from babes in Christ, 
Heb. 5.13, 24  be strong men in Christ; from those that must be fed with milk, get your senses exercised; from dwarves be like the sons of Anak, in faith and holiness.  
Thirdly, Walk, and be orderly Christians, keep to the rule in every thing be not Antinomians in practice: Our doctrinal Antinomians are not many, our practical Antinomians are very many; they dispute, and we practice; our heads oppose, our lives embrace their dangerous opinion: 
Psal. 50. ult.  Oh, let your conversation be an ordered conversation: An ordered Covenant calls for an ordered conversation; our Grace in duty, must answer to God's grace in mercy. Your Covenant is ordered in all things, 2 Sam. 23.5. Let your carriage answer to this Covenant. Do nothing, but be able to say, Here's my rule for what I do.  
Fourthly, Walk, act from a free spirit, Psalms 51.12. Let your obedience be nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a labour of love: 
Heb. 6.10.  act not as slaves, but as sons; not to shun the rod, but to please the Father; Though Heaven and Hell should be burnt up (as that famous Martyr said) that there should be no punishment to affright you, no reward to allure you, yet from an inward principle of love to the ways of God, walk in them; look upon it as your meat and drink, 
John 4.34  to be doing the Will of your heavenly Father; Say, Lord, obedience is enough, a sufficient reward to itself. This spiritual ingenuity will be your crown and glory. Nothing commends an action (saith Lactantius) so much as this. 'Tis the will that is mensura actionum (saith Aquinas) let a man do that which is never so good, if he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 5.2 Aug. Confess. l. 1. c. 12.  that spoils the action; for Nemo invitus bene facit, etiamsi bonum est quod facit (saith Augustine.)  
Fifthly, Walk, hold on with an even pace in the good ways of God. The even Christian is the excellent Christian; when the pulse beats evenly, all is well. To be sometimes up, and sums times down, sometimes hot, sometimes cold; this argues a distempered heart: many are like your Jades, either they will gallop, or stand still; either they will be very good, or nothing at all. Oh, that we could get a fixed heart, 
Psal. 57.7  to be constant and uniform in the whole tenor of our life! Thus I would have you walk; but farther, walk with God: that's the second thing. And here,  
First, Walks always as in the Presence of God, believe this as a truth; wherever you are, God is with you. Sin may hinder you from his gracious presence, but no place can secure you from his observing presence. 
Psal. 139.7, 8, 9 10, 11, 12  Whither shall I go from thy Spirit? or, Whither shall I fly from thy presence? If I ascend up into heaven, etc. 'Tis with God as 'tis with a Picture: if it be well drawn, wherever you are in the room its eye is upon you. Thus 'tis with the Allseeing eye of God, 'tis upon us wherever we are. 
2 Kings 5.26  Went not mine heart with thee when the man turned again from his chariot to meet thee? saith Elisha to Gehazi. We think to carry things closely, but we are foolish. God is privy to our very thoughts, to our greatest secrets and retirements. This a child of God knows, and he would not have it otherwise. Velleius Paterculus tells us a story of one Livius Drusus; There comes an Artist to him, and tells him, if he pleased, he would so contrive his house, that do what he would, none should see him;  libera à conspectu, immunis ab omnibus arbitriis esset. No, saith Drusus, but rather show your Art, make my house so that all may see me, for I am not ashamed to be seen. Tu verò siquid in te artis est, ita compone domum meam, ut ab omnibus conspici possit. I apply it to a child of God. The Hypocrites torment is God's Omnisciency and Omnipresency, he would fain not be seen by God and men; but the upright man, he knows God sees him, and he rejoices at it. Well, you believe this, live in the practical consideration of it; what a world of sin would this prevent, if men did but always set God before them! When Latimer heard the pen behind the curtain, he answered very warily. The Romans, when they would not do an undecent act, they would fancy a Cato, etc. a Fabius in the room. The Maid would not gratify the lust of her unchaste suitor, till he could find a room where God might not see them; and so she escaped his wicked solicitations. Atheism is at the bottom of every sin, and this is one great piece of it; we think God doth not see us. And therefore work this home upon your spirits, and whenever a temptation comes, crush it with this, How shall I do this under the eye of God? 
Psal. 16.8  The eye of man would keep off much sin in the world, and shall not the eye of God much more? Walk thus, and you shall not be greatly moved.  
Secondly, walk with God; let your converse be with him: Let others please themselves in their friends, in their creature-enjoyments, in their carnal converses, do you delight yourselves in God. 
Assuesce cum eo. Pagnin.  Let your fellowship be above: Acquaint thyself with God. and be at yeace, Job 22.21. A man may as really by prayer and meditation, and the Promises, converse with God, as one man converses with another in a civil way. Why are you so much strangers to it? Why so little with God? doth not he usually give out that which fills the soul with joy unspeakable and full of glory? 
1 Pet. 1.8. Psal. 63.3  Are not his visits better than life? Is not the heart ravished under the tastes of his love? Is not the enjoyment of him infinitely above all comforts here? Is he not willing to come to you, and to give out of his Loves? Why do you not walk with him? why do you not converse with him here, with whom it shall be your glory to converse hereafter? Cry out, Whom have I in heaven but thee? 
Psal. 73.26 Psal. 63.1 Psal. 4.6.  My soul thirsteth for thee. Many say, Who will show us any good? Lord, lift ' thou up the light of thy countenance upon me.  
Thirdly, Walk with God, and live above this world. This is a hard duty, especially to you here in this City, who have so much of the world; but let me prevail with you to put it into practice. 
Psal. 17.14 Jer. 17.13 Luke 16.25 Phil. 3.19 Heb. 3.1 Tit. 2.13. 1 Cor. 3.22 Mat. 6.20. 2 Pet. 1.4 Gen. 17.1, 7  Let those who have their portien here, whose names are written in the earth, who have all their good things here, let them mind earthly things, and take their fill of these dregs; But you, the people of God, who have the heavenly calling, great and glorious hopes, interest in Christ, treasures in heaven, precious promises, an All sufficient God for your God; you must live a higher life. If you be worldly, you debase God and Christ, the most excellent things of grace and glory, nay, your own self; for that Saint which doth not live above the world, lives much beneath himself. The Lapwing hath a Crown upon her head, and yet she feeds upon excrements. The child is heir to a Kingdom, and yet he lies tumbling in the ashes. The true believer is highly-advanced through grace; he's an heir, nay, a coheir with Jesus Christ; 
Rom. 8.17  for him to stoop to these beggarly enjoyments, 'tis much below him. Christians, you have the Ocean, care not for the drop; the fountain is yours, 
Jerem. 2.13  away with broken cisterns; you have the pearl, get above the dirt; (for so the world is, but a cabul, a dirty thing.) 
1 Kings 9.13  Mind it you may, in its proper place and sphere, keeping it under a due subordination; but be sure of this, that you live above it. Let your thoughts be above it. What? from morning to night, all the day long, thinking upon this business and that business, this comfort, and that comfort? no room for heavenly meditation? the thoughts are the spirits of the soul (as it were), must all be spent in the world's service? The thoughts are the wings of the soul, will you never by them take a flight to heaven and heavenly objects? Let your love be above it. 
Miser est omnis animus vinctus amiciti â rerum mortalium- Aug. conf. l. 4. c. 6.  Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him, 1 John 2.15. Let your desires be above it. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an Eagle towards Heaven, Prov. 23.5. Let your comforts be above it, your hopes be above it, your satisfaction be above it; be content with the worst of the world, be not satisfied with the best of the world: be thankful for the crumbs of the world, but do not take up with the crowns of the world. In a word, let your life be above it: Be not conformed to this world, Rom. 12.2. You live above it, when you do not live according to it; and 'tis as hard, not to live according to it, in the customs of it, as to live above it in the comforts of it. Thus I beseech you walk with God: get your hearts loosened from all things here, and live where you must die; I mean, live upon that now, which, if you would have peace and comfort, you must live upon, when you come to die; say not of things, as that profane man once did of persons, Cum ist is mallem vivere, cum illis mallemmori; With riches I had rather live, with grace I had rather die.  
Fourthly, walk with God, (that is) carefully and diligently observe God, and ink notice of him in all the discoveries which he makes of himself. Study God in his Word, in his Works, in his Son, in every thing, and by every thing, rise up to a reverential, humble, practical acknowledgement of God: Trace him in all his steps, and go as far as you can; and when you can go no further, then fall upon the admiring of him; Oh the depth of the riches; both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! Rom. 11.33.  
In the Doctrinal opening of this particular, I laid down some practical Hints about the due observance of God, to which I refer you, and shall not here further enlarge upon it.  
The last thing is this: walk with God by being holy: I say, Be holy; 
1 Pet. 1.15.  as he who hath called you is holy, so be ye holy (and that too) in all manner of conversation; in all your relations, in every condition, in your callings, at all times; in all companies, in every turn of your life, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in your whole carriage and deportment by ye holy. What Argument shall I use to enforce this advice!  
Be holy, for your God is 
* Sanctitas Dei est universalis illius justitia seu infinita, ac simplex Dei virtus qua sese ut summum bonum, omnisque boni fontem, all áque rectae suae rationi ac voluntati consentanea amat & dissentanea aversatur. Gomar.  holy. Will you not be like your God? All people, whatever they pitched upon for their God, were they never so ignorant, they would labour to be like their god; nay, some would be 
(*) Adulterio delectatur. quis? respicit Jovem, etc. Vid. Jul. Firm. de er. Prof. Relig. Isai. 6.3.  vicious, because their gods were so. What a shame is it to us Christians, that we are so unlike to our God, the holy and true God Let us resolve in a blessed imitation of God. All people will walk, every one in the name of God, and we will walk in the Name of the Lord our God for ever and ever, Micah 4.5. Be holy, for Holiness is the very glory of God, Glorious in holiness, Exod. 15.11. 'Tis the glory of Christ. Holy, Holy, Holy, is the Lord of Hosts: This is spoken of Christ, for saith John, John 12.41. These things, said Esaias, when he saw his glory and spoke of him (that is) of Christ. Holiness is the glory of the Gospel; by this you do adorn the Doctrine of God our Saviour, Tit. 2.10. Holiness is your own glory, here and hereafter. 'Tis your glory here, it puts a beauty and excellency upon you: 'Tis called, Psal. 110.3. The Beauty of Holiness. 'Tis your glory hereafter, it certainly ends in glory. No seeing of God without it, Hebr. 12.14. a certainty of seeing God with it. They that have their fruit to holiness, shall have in the end everlasting life, Rom. 7.22.  
So much for the matter of your walking, I come to the second thing, to lay down some Directions concerning the manner of your walking with God.  
In the first place, you must walk humbly with God. 'Tis not thousands of Rams, or ten thousands of Rivers of Oil, etc. These are not the things that God looks for: He hath showed thee, O man what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, 
Micah 6.8.  and to walk humbly with thy God? God loves the humble Walker. He Himself loves to walk with such an one, nay, to dwell with him, Isa. 57.15. The proud man, God sees him a far off, Psal. 138.6. He keeps at a distance from him; and when he doth draw near him, 'tis not as a friend to walk with him, but as an enemy he marches against him in battle array, to break him in pieces, so the word imports, God resisteth the proud, 1 Pet. 5.5. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exadverso quasi aciem instruit. Gerhard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word hard to be opened.  Be ye therefore clothed with humility. Humility is the great Grace. Augustine being asked what was the first Grace, answered, Humility; What's the second, Humility; What the third, Humility: 'Tis all in all, 'tis a prime and choice grace, 'tis the crown, the ornament, the varnish of every grace, 'tis that which makes every grace to thrive, nothing brings into the soul so much joy, as Humility, for God loves to lay his wines in the lowest Cellars. Oh! labour to act this grace, and to walk humbly. What is man that he should be proud? what are the best of men, that they should be puffed up? what are you? a little dust, 
Cum humilimus, cur non humilimus? Bern.  a little well-complexioned dust, poor piles of grass, things of nothing, finite drops, creatures, and sinful creatures too, meditate much upon this, and upon the glorious Majesty of God, your infinite distance from him, this will make you humble, this will draw out self-debasing, God exalting, grace-admiring thoughts, 
Gen. 31.10.  (and there's humility) this will make you with Jacob to say, you are less than the least of all God's mercies, 
Job 42.6. Isaiah 6.5. Ephes. 3.8, 1 Tim. 1.13.  with Job to abhor yourselves in dust and ashes, with Isaiah to cry out, unclean, with Paul, the least of Saints, and the greatest of sinners: and this is rare walking.  
Secondly, walk uprightly, be upright and strait in your walking. 
Gen. 7.1.  I am God All-sufficient (saith God to Abraham) walk before me, and be thou perfect, that is, upright, for sincerity is all the perfection that here we can arrive at. He that walketh uprightly, 
Prov. 10.9. Eph. 6.5. Acts 2.46. 2 Chro. 6.14. Hos. 10.2. 1 King 18.21.  walketh surely. What is it to walk uprightly? To have a single heart for God, to walk with him in singleness of heart, with all the heart, as the Scripture expresses it. A divided heart is a naughty heart, when men halt betwixt God and Baal, betwixt Heaven and Earth, Grace and Sin, Christ hath something, and the Devil hath something, here's hypocrisy; Take heed of this, God hates it; he can pity a child though he stumbles and falls, but he abhors an halting hypocrite. Let God have all, devote the whole man to him, have but 
* Psal. 86.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag. An hypocrite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double hearted man, James 1.8. Psalm 101.2. Prov. 10.29. Isa. 38.3.  one heart, for his service and glory; thus walk, and this shall be your advantage, you shall have much of God's presence, I will behave myself wisely in a perfect way, O when wilt thou come unto me? You shall find the influences of grace, to strengthen you to hold out in your walking. The way of the Lord is strength to the upright. Upright walking will sweeten every affliction. See 2 Corinth. 1.12. will sweeten death itself to you. It did so to good Hezekiah, Remember, O Lord; how I have walked before thee in truth, and with a perfect heart: In a word, thus walk, and God will deny you nothing: The Lord will give grace and glory, 
Psalm. 84.11.  no good thing will he withhold from them that walk uprightly.  
Thirdly, Walk with God closely; I might here lament the lose walking of many Professors in our age. What's become of our close walking? the people of God in former times, how strict were they, how circumspect; we have found out a broader way to Heaven, than what they walked in. We may sadly complain, as to the Power of Godliness, there is a mighty forsaking in this Nation. Remember from whence you are fallen, and repent, 
Revel. 2.5.  set up again close walking with God, allow not yourselves in the practice of the least sin; flee from the very appearance of evil; 
2 Thess. 5.22.  omit not any duty, be it never so difficult; comply with every command, 
Luke 1.6.  let no temptations cause you so much as to step aside from God; thus do you keep close to God, and he will keep close to you; 
2 Chron. 15.2.  but if you forsake him, he will forsake you. And let me tell you this, every departure from God will end in bitterness; 
Psalm 51.8.  if you leave him to gratify corruption, look for broken bones. God will either make you walk closely or mournfully; which of the two is the better, do you judge.  
Fourthly, walk watchfully. Blessed is he that watcheth and keepeth his garments, l●st he walk naked, and they see his shame, 
Revel. 16.15. Matth. 13. ult.  What I say unto you, I say unto all, Watch, saith Christ. In your walking, see you be thus watchful. Your way is slippery, you may soon lose it; the heart, like Balaams' Ass, 
Numb. 22. ●3.  will be flying out of the path, the Devil lays snares for you, many en mi●s lie waiting for you, you had need look about you, and be careful what you do, Keep thy heart with all diligence, 
Prov. 4.13.  saith Solomon: Keep it as a Jailor keeps his close Prisoner, with a watchful eye, for fear he give him the slip: where ever you are, there is a deceitful heart within, a tempting Devil, and a flattering world without; look to yourselves and keep your feet when you go into the House of God, 
Eccl. 5.1.  when you go into your own houses: every place is full of snares, and therefore in all places, and in all things watch. The heeedful Walker▪ is the sure Walker. David neglecting this duty, 
2 Tim. 4.5. Psalm 73.2.  his feet were almost gone, nay, in three or four eminent cases they were quite gone.  
Fifthly, walk with God unweariedly, take heed of tiring in the way of Holiness. The Heavenly Orbs are in perpetual motion, and yet unwearied. The Sun hath run his course for some thousands of years, 'tis as fresh as ever it was. Oh, that Grace might imitate Nature! Be not weary in well-doing, 
Gal. 6.9. 2 Thess. 3.13.  you shall reap if ye faint not. What a shame is it to us? Wicked men are never weary in the service of their lusts; and how soon are we weary in the service of our God? We cannot spend a little time in prayer, but the duty grows irksome, 
Mal. 1.13.  and in the general course of our obedience, we are ready to sit down almost as soon as we have set out. Away with this slothfulness, hold out vigorously; though work be difficult, though God doth exercise you with much waiting, yet be not weary.  
Sixthly, Walk with God believingly. We walk by faith, in opposition to sight. Oh! that we did walk by faith in opposition to carnal reason, to sinful dependencies, to distrustful faintings. 
2 Cor. 5.7.  In your resting (I mean upon Christ) is the act of faith, in your walking is the life of faith. Paul tells us, 
Gal. 2.20  the life which he lived in the flesh, he lived by the faith of the Son of God. The life of faith is a brave life, no life goes beyond it, but the life of fruition, and that's Heaven. Christians, this life of faith should be twisted into your walking with God. That which in the Text is called walking with God, Paul calls faith (for however 'tis expressed in the Old Testament, in the New, Paul will set it forth by faith; for so excellent was this Grace in his eye, that he'll set the Crown of all upon the head of faith) Heb. 11.5. By faith Enoch was translated (that is) upon his faith: so than Enoch walked in faith; imitate him, I beseech you, in this, walk in faith, or you'll never walk steadily: Sincerity keeps us from halting, Watchfulness keeps us from stumbling, Holiness keeps us from wand'ring, Resolution keeps us from tiring, but 'tis faith that keeps us from fainting. 
Psalm 27.3.  I had fainted, but that I verily believed to see the goodness of the Lord in the land of the living. 
Isaiah 26.3.  Are you weak? faith will reach you a staff, and that is God himself, upon whom the sinking soul may stay itself. Are you scorched with heat in your walking? faith will fetch cooling virtue from the Fountain Christ, to refresh you. Doth the difficulty and the tediousness of the way discourage? See, 
Hebr. 11.26.  saith faith, There's the recompense of reward, you will be at it presently, 
Ephes. 6.16.  hold out. Are you afraid of enemies? faith will shield you. Do you want necessaries for your journey in your wildernesse-way? faith will go to Christ, and fetch food, raiment, counsel, gold etc. 'twill bring in all provision that's necessary. Are you troubled because you are alone? faith will bring Christ, the promises to bear you company. Are you sometimes stung by the way? 
John 3.14.  saith faith, there's the brazen Serpent to heal you. Admirable is the use of faith in a Christians journey; make it your Vade mecum, and all is well. Faith will do strange things, 'twill lay you low, and at that same time 'twil lift you up; 'twill make your condition good and bad by the same breath; bad as to weak worthless self; good, as to God, to rich and free grace, faith will by the same hand empty and fill; faith will make the Sun to shine, even when cloud and darkness are round about you; faith will (like the Philosopher's stone) turn all into Gold. But I am got into an excellent subject, and I forget myself.  
Seventhly, walk with God nimbly; quicken your pace, and go fast in the way of God; strive who should go the fastest, to be as the Disciple that outran Peter to the Sepulchre, John 20.4. I will run the way of thy Commandments; 
John. 20.4. Psal. 119.32.  David would not creep to Heaven, but he would run to Heaven. What a shame is it? many run to Hell, and we do but creep to Heaven; some make haste to get wealth, 
Prov. 28 22.  and we are slow in getting glory. Let me tell you this, the faster you walk, the sooner you'll come to your journey's end. But if we go so fast, we fear we shall be weary and faint; You have an excellent Promise to prevent this objection. 
Isa. 40.30.31.  Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait upon the Lord 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. Natural motion spends strength, but spiritual motion increases strength, here the way to do much, is to do much. But they that would go apace, 
Magno viatico breve iter vitae non instruitur; sed oneratur. Min Foelix. Heb. 12.1.  must not burden themselves with any weighty things: the world is a weight, sin is a weight Let us therefore lay aside every weight, and let us run with patience the race that is set before us. There must be patience, because sometimes the way is bad; and there must be running or nimbleness, because the way is long.  
Eighthly, walk with God cheerfully. Rejoice in God always; and again, I say, rejoice: 
Phil. 4.4.  The gemination of the command argues the difficulty of the duty, and the excellency of the duty. God loves a cheerful giver, and he also loves a cheerful liver. 
2 Cor. 9.7.  Nothing doth more honour Religion, than the cheerfulness of them that possess it. 
Spiritus Calvinisticus est Spiritus Melancholicus.  Is not this one of the reproaches that wicked men cast upon the people of God? they are heavy, sad, drooping, melancholy men, there's no mirth amongst them; wipe off this reproach by a cheerful walking: I do not press upon you the foolish, frothy, carnal mirth of the world, but that which is holy and comely. Lift up your heads, give not way to dejectedness. The joy of the Lord is your strength. 
Nehem. 8.10. Prov. 15.1.3.  By sorrow of heart the spirit is broken; it breaks the countenance, it enfeebles the spirit; who should be cheerful if not you? Why art thou so sad from day to day, seeing thou art the King's Son, 
2 Sam. 13.5.  said Jonadab to Amnon? Is God your Father, Christ your Saviour, Heaven your inheritance, Everlasting Joy your portion; notwithstanding all this, will you be sad? But we are thus and thus afflicted. Be it so: Yet rejoice, your sin is pardoned, this makes affliction to be no affliction. And the inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity. 
sa. 33.24.  But we are often under the sad withdrawing of God. Be it so, yet rejoice. For a small moment have I forsaken thee, but with great mercies will I gather thee. But we are to mourn for sin. 
sa. 54.7.  True, but one duty must not justle out another. Even in this sorrow there is matter of joy, and this sorrow is very well consistent with spiritual rejoicing. 
Verus poenite●s de peccatis 〈◊〉 & de dollar gauder.  I might instance in other things; pray labour to be cheerful: 'tis not only your privilege, but your duty; which if you will discharge (not from the constitution or temper of the body, but) from Gospel-Principles and motives, it will be highly pleasing to God, and much to the creduit of your profession; Daniel with his pulse to look so well! 
Dan. 1.15.  surely there's something in it; when wicked men shall see you, though under afflictions, to bear up cheerful, surely they will say, There's something excellent in Religion.  
Ninthly and lastly, Walk with God constantly and persveeringly. 
Indesinenter ambulavit. Jun.  Thus Enoch walked (as hath been already hinted) 'tis not a turn or two that will do the business; you must persevere in the way of Holiness. I beseech you take heed of Apostasy, a sin never more common then in this Age; that indeed if the Scripture was not very clear, as to this point, never was there so much cause to question the truth of that comfortable doctrine of the Saints Perseverance, 
Heb. 3.12. Heb. 10.3. Mat. 10.22. Revel, 3.11. 2 Epist. of Joh. 8.  as now. But there's no disputing from the meteor to the fixed Star. Hold on in your way, do not departed from the living God. If any man draw back, my soul shall take no pleasure in him. 'Tis your perseverance that must crown all. He that endureth to the end, he shall be saved. 
Recedente justitia recedat necesse es & corona, Cypr. de Unit. Eccl. 2 Pet. 2.21.  Hold that fast which thou hast, that no man take thy Crown. Lose not that which ye have wrought, but receive a full reward. Better ye had never entered upon this walk, than not to continue in it; Can ye be better than in God's ways? Are Egypt's onions better than Canaan's grapes? Will you leave the joys of holiness for the pleasures of sin? Are you not within sight of the place of rest, and will you now turn back? 
Turpe est inextremo deficere. Luk. 14.34.  will you repent of your walking with God when you come to die? if you leave him, will you be any thing but salt that hath l●st its savour, that's good for nothing but to be thrown to the dunghill? The Lord, even God our Father, so establish you, that you may so walk, and so run, 
1 Cor. 9.24.  that ye may obtain.  
I have done with the Directive part. I now come to the Persuasive part, to exhort and press you to this blessed walkking with God.  
To prevail with you herein, I might lay before you several Arguments, drawn from the present state. As  
First, 'tis the safest walking; He that walks with God, he's under the Protection of Heaven, nothing can hurt him; He shall dwell on High, his place of defence shall be the munitions of rocks, 
Isa. 33.16. Psal. 90.1. job. 5.24.  He shall abide under the shadow of the Almighty. His Tabernacle shall be in peace.  
Secondly, as there is safe protection, so there is abundant provision in this walking with God. Here's no danger to be feared, here's no good to be wanted. 
Psal. 34.10.  The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing: Bread shall be given him, his waters shall be sure. 
Isa. 33.16.   
Thirdly, this is the sweetest walking, What are all the joys of carnal men, to the joys and comforts which are to be found in an holy life? Wisdoms ways are ways of pleasantness, 
Prov. 3.16. Isa. 64.5.  and all her paths are peace. Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways.  
Fourthly, this is the most honourable and glorious walking. It puts a glory upon the creature to walk with his Creator; as 'tis an honour to the beggar to walk with a King. Holy men are glory itself. Upon all the glory shall be a defence. 
Isa. 4.5.  Faith puts a Glory upon the Person, and Holiness upon the Life.  
Fifthly, this walking pleases God. Enoch had this testimony, that he pleased God. 
Heb. 1.5.  His walking with God was pleasing God. I might very much enlarge upon these and such other Arguments: but I pass them by, and shall only insist upon the great Motive in the text: Walk with God on Earth, and live with God in Heaven. And he was not, for God took him.  
And so I pass from enoch's Holiness, to enoch's Happiness. Here I might enter upon a very large discourse from this clause, but I'll only open the sense of the words, and then show you what there is in them, to stir you up to walk with God.  
To all the rest it's said, And he died, And he died, but here's a variation of the phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He was not, etc. In the Hebrew 'tis, And not he, for God took him. Some make the words to hold out enoch's death. And not he, (that is, he died) God took him, (that is) away by a sudden and untimely death: And so 'tis parallel to that, Gen. 42.36. Joseph is not, and Simeon is not, and Jer. 31.15. Rachel weeping for her Children, refused to be comforted, because they were not, (viz. they were dead) and so for the other expression, saith Elijah, 1 Kings 19.4. It is enough now, 
Sumpsit eum Deus i. e. mortuus est. Aben-Ezra.  O Lord, take away my life. And thus the Jewish Doctors do expound the words. But this is directly contrary to what we have in the New Testament, Heb. 11.5. By faith Enoch was translated, that he should not see death. Oleaster says from hence, 'tis probable he did not die; and Drusius with his wit would enervate the strength of the place, 
Drus. in Praef. ad Henoch Perer. de trans. Enoch quaest. 1. Rivet Exercit. 49. in Gen. Non erat, quia non mori eum fecit Deus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag.  by several evasions which he suggests, but both are censured; Pererius blames the one, and Rivet the other.  
In the general, all the learned agree in this, that Enoch did not die, but that he was in an extraordinary manner translated hence, so the Targum renders it; God made him not to die: so the Septuagint, just as you have it. Heb, 11.5. He was not found, for God had translated him. But if we come to particulars, we shall find a difference betwixt the Protestant and the Popish Writers, and that in two things.  

1. As to the Place, whither he was translated.  
2. As to his unalterable permansion or continuance in that place, whatever it is.   
For the first, the Papists say, he was translated into Paradise, where Adam and Eve were put in the state of their innocency. There Enoch and Elias, and some others, are placed by God, there to continue in a very happy state for some time. Many of the Papists themselves do not greatly fancy this opinion; for some of them do agree with us, 
Rev. 2.7.  as to enoch's Translation into to the Paradise of Heaven, and others deny that that Paradise into which our first Parents were put, is yet in continuance. No 'twas lost in the Universal Deluge. 
Percr. disp. de Enoch.  But others of them are very hot upon it, as Bellarmine, Lessius; Sextus Senensis, etc. And some of the Ancient Fathers are of their side, 

Dicere Henoch & Eliam non esse translatos in illum Para. disum terrestrem inibique versari, est contra divinam Scripturam, & à fidei regulâ exorbitare. Sixtus Sen. Bibl. l. 5. Annot. 36. Just Mart. Quaest. & resp. ad Orthod. in Resp. ad Qu. 85.  
Dicunt Presbyteri qui sunt Apostolorum Discipuli, eos qui translati sunt, illuc translatos esse Iren. Adu. Haeres. l. 5. c. 5.   Justin Martyr speaks expressly the same; so doth Irenaeus and some others: and the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Qu. in Gen. Inter. 45.  rest of them generally speak modestly, as being rather for a sober silence then a too curious inquiry into this secret, which the Scripture doth not clearly make out to us. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et quae sequuntur. Chrysost. Hom. 21 in Gen. Quid de Hellia factum sit nescimus; hoc de illo tamen credimus, quod vera Scriptura testatur. Aug. contra. Faustum Manich. Quò raptus fuerit Deus novit. Cyprian.   
Our Divines on the other hand assert, that Enoch was translated into Heaven, the Coelum Empyraum, 

Gerh. l. 8. de Mor. 1.163, etc. Rivet. Exercit. 49. in Gen. Mr. Perkins upon Heb. 11.5 Calvin seems to differ, Neque tamen in coelelestem, gloriam translatus est; sed tantùm praesentis vitae miseriis solutus, donec veniret Christus resurgentium primitiae. Rivet givee you his sense in these words, in Exercit. piiùs citatâ.  
Peter Martyr also speaks ambiguously. Loc. Com. Cl. 32 c. 16. de raptu Heliae & Henoch.   the place of the blessed, both soul and body, and that he is now there immediately with God, in a state of blessedness and perfection. 'Twas with Enoch in his Translation, as it was with Elias in his; but of him 'tis said, he went up by a Whirlwind into Heaven, 2 King 2.11. thither therefore did Enoch go also. Much is spoken for the justifying of this opinion though when all is done, the judgement will not be under so full a command to assent to it, because the word is silent, or at least doth not speak so expressly to it. They that will please to inquire further into it, may turn to the Authors cited in the Margin.  
A second difference is as to enoch's Permansion, in that state into which he is translated. The Papists say he did not die, but he shall come again, 
Nondum Henoch est mortuus, sed morietur tamen aliquando, quia sententia, etc. Aquin in Com. ad ep. ad Hebr.  and then he shall be subject to death as others are; and at this coming he shall appear with Elias, as the two witnesses that John speaks of, and so he shall be slain. We say, he never died (against the Jew) and never shall die (against the Papist) his Pass to glory was extraordinary, and so he falls in with those whom the Lord shall find alive at his second coming they shall all 
* 1 Cor. 15.51.  be changed, but they shall not die. 'Tis true, 'tis appointed to all men once to die, but yet God can grant an exemption or extraordinary dispensation where he will, 
Si quis illud Apostoli objiciat, constitu●um esse omnibus semel mori, facilis est solutio, quòd mors non semper sit Divortium animáe à corpore, led mori dicuntur, qui corruptibilem exuunt naturam, qualis erit mo●s ●●●um quos dies ultimus superstite● inveniet. Calv. ad loc. Rom. 5.14. Id intelligi debet de mortis jure in omnes; non quò● Deus nullos a morte possit eximere. Rivet. Moritu● & qui de mutatur. Dras.  for he is not so thereby bound, but he can act as he pleases. And whereas 'tis said, All have sinned, and therefore death hath passed upon all; that is to be understood in point of guilt, which makes all obnoxious to death, and to deserve the inflicting of that as the punishment of sin, yet God may give a relaxation out of his mercy and gracious Sovereignty. The objections of our adversaries are not considerable further, then in what hath been hinted, and therefore I will not stay upon them.  
Having thus briefly given you the sense of the words, I sha● now draw out the strength of them by way of motive to pres● you upon this holy walking with God. There are three thing that have a great emph si● in them.  

First, God took him.  
Secondly, God took him immediately.  
Thirdly, He was fit for God.   
First, I say, God took him (that is) to himself, to be where h● to enjoy his beatifical Presence in Glory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph. Ant. Jud. l. 1. c. 4. Hoc enim de Enoch legimus aut Eliah; fed & tu rapieris in Spiritu. Ecce currus Eliae, ecce ignes, etsi non videntur, p●●●●tur, ut justus ascendat, innocens transferatur, & tua vita mori nescit. Ambros.  Enoch walked wi●● God, and Enoch went to God. This is the happiness of ever child of God that walks with him, whenever he dies God take● him. enoch's passage was extraordinary: He was not, that wa● to himself, but enoch's Glory; for the substance of it, every holy man hath it; God took him, that's a happiness in common to all, of whom I am speaking. Let a true Christian go out of the world which way God pleases; with God he is, with God he rests. Death doth but bring such into their Father's Presence, that's all the hurt it doth them. Here in the body they are absent from the Lord, 
2 Cor. 5.6. Phil. 1.23.  death brings them into the Presence Chamber; when they are dissolved, they are with Christ. Is it so? who then would not walk with God? To be with God, I say it again, to be with God, what tongue can express, what heart can conceive what this is! 'Tis a blessed thing to be with the Angels (those that stand by, 
Zach. 3.7. Heb. 12.23 Matth. 8.11.  as the Prophet speaks) with the Church of the firstborn, the old Patriarches, Abraham, Isaac, and Jacob; the blessed Apostles; what's Paul in the Pulpit, to Paul on the Throne, (and yet that was one thing which Austin would have desired to see) but what's all this to be with God Himself? 
Revel. 7.17. 1 Cor. 13.9.10. Matth. 25.23, 1 Thes. 4.17. Revel. 14.13. Psal. 84.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.17, 1 Cor. 13.11. Matth. 7.23. 2 Thes. 1.9. Psal. 16. ult.  what's the presence of the Star to the presence of the Sun! To be with God, what is it? Never to sin more, never to sorrow more, to be made perfect, to inherit his own glory, to have uninterrupted communion with him, to be at rest, always praising God, pressed down with nothing but a weight of glory. I speak much, and yet how like a child do I speak, (and well may I speak but so, when Paul himself thinks he speaks but as a child, in the setting out of this infinite glory.) Well, walk with God, and all this yours: when others are sent away with a Depart from me, 
* Tertul. Enoch translatus est in carne. Elias carneus raptus estin coelum; nec dum mortui & Paradisi jam coloni, quod nos imitamur jejunio illi possident Deiconsortio, etc. Hier. ad Pammach.  separated from the Presence of the Lord, you shall be with him, and lie in his bosom, in whose Presence is fullness of joy, and at whose right hand are pleasures for evermore.  
Secondly, God took him immediately. He was not put into some third place, a Limbus Patru●●, an Abraham's bosom (distinct from Heaven) there to be a Probationer or an Expectant of Glory, No! Enoch in his life was candidatus aternitatis, after his Change, he was not candidatus gloriae, but possessor gloriae. Thus it is with every holy Walker, He is not, and God takes him, as soon as the breath is out of his body, immediately he is with God; 'tis short a cut, from the sick bed to the glorious Throne. The body ind●ed, like elijahs m●re●l●, 〈◊〉 a little behinds, to be looked up here in a Cabinet of dust, but the soul stays not, it ●akes 3. quick and strait ●●ight ●s God. The body sleeps. 
Gerh. de morte in fine.  but the soul knows no such thing (they are asleep themselves that dream of such a thing) it doth not go to the pillow, but to the 
* Rev. 7.9. Psychopann. Luk. 23.43.  white rob●s, 'tis calvin's expression Verily, I say unto thee, to day shalt thou be with me in Paradise The Thief made Christ to wait long for his repentance, bu● Christ will not make him to stay a jot for his glory: 'tis bu● crucified by man, and glorified by God. Will not this engage you to walk with God? who can hear these things, and not be wrought upon? I beseech you thus walk, and you have but one journey more, and that is to go to God, and that shall be done in a moment; you go but slowly towards Heaven, you shall go apace into Heaven. Sin hinders you in your motion in grace, nothing shall hinder you in your motion to glory (i● the soul may be said to move.)  
Thirdly, Enoch was fit for God, or meet for God. He walked with God, and was not, God took him. Here was nothing more to be done for Enoch. but to take him. We say in Philosophy, God and Nature do nothing per saltum; it holds true here; God doth not take a sinner reeking in his lust, and presently make him an heir of glory; no, God prepares him for it. 
●ol. 1.12.  Giv●ng thanks to the Father, who hath made us meet to be Partakers of the inheritance of the Saints in light. The cloth will not receive the scarlet tincture at first, but it must be prepared by some lighter colours; thus 'tis here, first there must be the tincture of grace, so to make way for the tincture of glory. If God should take one that was not an Enoch to himself, he would long to be from him again, Heaven would be worse than Hell to him. Here's another motive then to stir you up to walk with God; than you are fit for God. You must be prepared for Heaven, as well as Heaven i● prepared for you. 
John 14, 2.  Thus you cannot be, unless you walk with God, for holiness is our idoneity, or aptitude, or meetness for glory. 
Act. 1.15.  The unholy man is fit for hell, Judas went unto his own place. The holy man is fit for Heaven, Enoch went to his own place. Be thus, and then say, Lord, I am ready, my work is done, my heart is prepared, Come Lord Jesus, 
Rev. 22.20.  come and take me quickly.  
The sum of all is this, Go home and be Enoch Walkers for the time to come; as you desire to be with God in the Kingdom of Glory, walk with God in the Kingdom of Grace. Thus live, and thus die.  
Thus much for the second Use, 
Use 3.  I might add a third to help you in this walking with God. I have directed you as to matter and manner; but some may say, what shall we do that we may thus walk with God? 'Tis time to break off from this discourse, otherwise I might enlarge upon these two or three particulars.  
First, if you would walk with God, you must get out of a state of nature. 
Eph. 2.1.  Inanimate things do not move, motion is only proper to things that have life; men in their natural estate are dead, they cannot walk; speak to them of this, 'tis in vain, aliquid deest, as he said of the Statue, there wanted a soul, here an inward principle of life. Opportet esse aliquid esse intus, as to this walking with God. The Watch may go right for an hour or two, but 'twill not hold if the Spring be amiss. Natural men may take a pace or two in the ways of God, but they cannot walk unless the Spring he right, unless the heart be renewed.  
Secondly, Serious consideration is very requisite to this walk. Ponder the path of thy feet. I thought on my ways, and turned my feet unto thy testimonies. 
Prov. 4.26. Psal. 119.59.  The holy man is the considering man. He that is not much in the duty of meditation, will be little in the way of holiness. Every day consider how you walk, where you walk, what your temptations are, what snares are laid for you, that you may avoid them, what your way is, that you may keep in it: this will much help you in your walking with God.  
Thirdly, take in the strength of God to enable you thus to walk; for you cannot walk with God without God. 
Sine ipso cu● ipso ambulare impossibile est. Hall's Enoch. Jer. 19.23.  The way of man is not in himself, it is not in man that walketh to direct his steps. If God do not guide you, you will lose your way; if God do not strengthen you, you will faint in the way; if God doth not by the influences of his grace, put you into the way, you will never get into it. Oh, pray that you may thus walk, the more dependently you live on God, the closer you will walk with God, the less there is of self, the more there will be of holiness. Now the God of Peace, that brought again from the dea● our Lord Jesus Christ, 
Heb. 13.20.21.  that great Shepherd of the Sheep, through the blood of the everlasting Covenant, make you perfect in every good work to do his Will, working in you that which is wel-pleasing in his sight, (viz. this holy walking) through Jesus Christ, t● whom be glory for ever and ever, Amen.  
I have done with the Text, I now come to the Providence, the present afflictive Providence, which is the occasion o● this sad and solemn Assembly: And that is the Death and Funeral of the Reverend Mr. Richard Vines, whose soul is with God, whose body is with us now to be interred; confident I am, here are many hundreds in this Congregation, that coul● drop many tears into that grave, where this once useful body is now to be laid up as an useless piece of clay.  
I shall not be long in this discourse; and before I enter upon it, I must tell you that I am very sensible of my unfitness for this work, from first to last and therefore with muc● regret and fear (the Lord knows) did engage in it. Alas I am but a man of yesterday, 
Job 8.9.  a Novice, for me to do this las● Office for such a man as our deceased Father and Brother was▪ and that too in the presence of so many grave judicious, learned Ministers, who may be my fathers, truly I blush at it but you may all spare your censuring of me, for I do very severely censure myself. All this had been prevented (t● your, I am sure to my own great comfort and satisfaction) i● another darkish Providence had not interposed. There was worthy person designed first to this work, one whose head an● heart God hath enured to Funeral Sermons, one who was intimately acquainted with him that is dead and gone, and so ha● been for many years, one who was as willing as fit for th● service, but he is at present God's Prisoner, and dis●inable● by distempers of body: The Lord continue his life, that he may preach many Sermons more, but no more Funeral Sermons for such instruments as this our brother was if the Lor● please. But we'll leave the Apology, and come to the business Another of the Chariots and Horsemen of our Israel is gone: 
2 Kings 2.12. 2 Sam. 23.  one of the three, not one of the thirty, for he may well be put amongst the first, as exceeding the most, inferior to none. We may this day say to God, with an humble submission to him under his correcting dispensations, as to the death of Ministers Joseph is not, and Simeon is not, and ye will take away Benjamin, all this is against me. Dr. Gouge is not, Mr. Gataker is not, Mr. Strong is not, Mr. Robinson is not, 
Gen. 42.36.  my dear and precious friends, Dr. Hill and Mr. Whitaker are not, of late worthy memory M. Marshal is not; all these are not, and now Benjamin is gone too. These things are very sad, the Lord help us to lay them to heart.  
Historical Narratives are very usual upon this occasion, I shall be very short in mine.  
Mr. Vines was born at Blazon in the County of Liecester: when he was of competent age, he was sent to the University, where he continued for some years a Student in Magdalene College. In which time he discovered much quickness of wit, and pregnancy of parts, which though they made him lively and acute, yet never sinful or profane (which is a great commendation, when we consider how apt your hot wits are to boil up to a scum of frothiness and profaneness.)  
From the University he was removed to Hinckley in his own Country, where for some time he was a Schoolmaster. And let this be no disparagement; I could instance in rare instruments of God's glory in the Church of Christ, who began with that employment; but Mr. Vines is enough to himself, and may rather give then take credit from any.  
From thence he was called to the Ministry at Weddington in the County of Warwick, where how diligent and painful he was in his work, 'tis sufficiently known. Not bounding his parts and pains there, in the limits of a private village, he undertook a Lecture every fortnight at Non-eaton, which he carried on with much profit too, and much applause from his hearers; insomuch, that in those days when preaching was a rare commodity, many both Ministers and Christians would travel many miles to hear him.  
The late and never enough to be lamented Civil war drawing on, he was forced from his House and Charge, for his Preservation to go to Coventry: There he is not idle, and the inhabitants were so affected to his Ministry, that they earnestly desired him to sit down with them. And indeed 'tis pity▪ that great lights should burn out in little rooms. The Parliament calling an Assembly of Divines, he was nominated a Member of it, and deputed to have a share in that work: And 'twas a mercy to the Church of God that he was so, for how much service he did there in the matter of Church Government, may safely be concealed, scarcely be expressed without offence.  
This was the occasion of his coming up to this famous City: and here too, no sooner was he come, but he had a call to Clement's Danes, a very large and considerable Parish. And how effectual his preaching there was to the good of many. Some I am sure, in this Congregation can testify, not without many tears, so much are they troubled at the drying up of those breasts, from which for some years they had so wholesome nourishment.  
Afterwards he removed from thence to Watton in Hartfordshire, was also chosen to be Head of a College in Cambridg▪ viz. Pembroke-Hall, who more fit for learning, for a spirit of Government, for such a trust than he? there he continued very useful and serviceable, till he was put out, because he would not take the Engagement, I say, that Engagement which was a stone of stumbling, and a rock of offence, to many tender conscientious Ministers in this Nation.  

Raro solent ingenia insigniter foelicia robusta sortiri corpora, sic dispensante. Natura ut quod animi viribus additum est, corporis detrahatur, Erasm. in Ep. Praef. ad Aug. opera.  From being Pastor of Waetton he was invited hither to Laurence Jury, and so returned to London again: And here this famous light went out. Hence was his last removal, viz. to glory. What his carriage and behaviour was here, you know better than I; and yet so much I know, that I dare confidently say, do but lay aside ignorance and prejudice, and you cannot but bless God that ever be came amongst you:  
Long he had not been Minister here, but he fell into some decays and abatements, both in his spirit and strength, continual pains in his head did somewhat cloud him, but yet Carthage might be seen in the very dust of it. He was formerly of a very strong constitution, but lately infirmities grew much upon him, which he grappled withal some months together, till God sent his messenger with a final Arrest to ●ake him away from us. At the Arrival of which upon Monday morning, betwixt two and three of the Clock he ●ied, at the Age of 56. or thereabouts. We bless God he lived 〈◊〉 long, we mourn because he died so soon. And 'tis thought he height have longer lived, had he wrought less; 
Job 14.14.  but why do ye speak of that? His appointed time was come.  
And now we may bring my Text and the Providence together; or of our brother we may say, He walked with God, 
Ut est mode stiae non agnoscere laudes hominum, it a gratitudinis est non tacere viros, per quos numinis benignitas tanta commoda largitur humano generi. Eras ib. John 5.35. Job 33 23. Acts 8.24. Ut v●sa Aegyptiis erepta in usum Tabernaculi converti potuerunt, sic Literatum & Philosophiae, studia, etc. Voet in orat Fun pro Schotavo. p. 16.  and he is ●ot, for God hath taken him. Shall we leave him thus! A ●ttle I beseech you of his worth: you have heard much from ●im, be willing to hear a little of him, partly to work upon our thankfulness that you ever had him; partly, to work ●pon your sorrow, that now you have lost him; but chief ●hat God may have glory in raising up such an instrument, ●o rarely qualified and accomplished for his service, I shall ●o it very plainly; The Pearl needs no Art, 'tis beautiful enough in its own lustre.  
He was a burning and a shining light; An Interpreter, one of thousand; of very great and eminent parts, taller by the ●ead and shoulders than his ordinary brethren; A man ●ighty in the Scriptures, another Apollo's in that, tightly accomplished in all parts of Learning; a perfect Master of ●he Greek tongue; a good Philologer, an excellent Orator, fitness his curious and ingenious Oration, at the Funeral of ●he Noble Earl of Essex, (in whose affections he had a great ●●terest,) He was a ready and piercing Disputant, and so he ●pproved himself to admiration, in those two famous Trea●es, the one at Uxbridge, the other at Newport in the Isle of ●ight. He was a solid and most judicious Divine, who read such, and concocted what he read, one who was able to give a ●eighty and pithy decision in any controverted point. He ●as a notable Confuter of errors; He seldom spoke to them, ●ut he hit the bird in the very eye, and made them die, not a angering, but a sudden death. 
Tit. 2.2.  In the course of his Ministry ●e was highly Orthodox, sound in the faith, very powerful, very spiritual, his whole design and drift in his preaching, was to clear up that great doctrine of Justification (in which he was eminently studied) to debase the righteousness of man, 
In cordemco iste unusregnat Articulus, in quem fluunt & refluunt omnes m●ae Theologicae cogi rationes d ù noctuque. Luther. Isa 50.4.  and to exalt the righteousness of Christ. He was one that knew how to speak a word in season to wounded spirits. There was a great 
* Mr. Angel of Grantham. 2 Cor. 11.23. Vultis ut Do minusmeos advenier s me offendatotiosum? Calvini dictum Vid. Bcz. in vitâ Calv. Pasce ve. bo, pasce exemplo, pasce subsidio. Pasce verbo praedicationis doctè place exemplo converfationis sanctè pasce subsidio charitatis piè. Greg in Pastor,  Light; who is now with God, who being under a sore desertion, did receive much comfort from him. His diligence in his work was great, in labours much, in preaching much; and to the last his great weaknesses could not keep him from his Master's work: that which would have made some kept their beds, could not keep him out of the Pulpit. The day before he died, being the Lords day, here he preached once, and administered the Lords Supper, and the day he died on, he was to preach a Funeral Sermon at Clements Danes. As he preached, so he lived; by his parts, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by his graces he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he preached to others, he practised himself, and was not like a waymark, that shows others the way, but never stirs itself.  
For his natural temper, he was a man of a brave undaunted spirit. Some called him Luther: indeed he was another Luther, he feared not the faces of any in the discharging of a good conscience. In his carriage he was somewhat blunt and inobservant, but not in the least proud or supercilious. He was so unblameable and inoffensive, that nothing can justly be charged upon him. Two things I know are in the mouths of many, His often removing from place to place; His covetousness. For the former, there is no question, but that in some cases a Minister may 
* Vid Bowls. Past. Evangel. l. 3. c. 7.  remove, (though herein for the avoiding of offence, it concerns us to be very wary). And as to his particular case, I understand what his grounds were in all his removals, excepting only one, and am fully satisfied, that his remove upon them were lawful and warrantable, and so I suppose would his censurers be too, if they did but rightly understand how things were with him. For his covetousness, I suppose, by this time, that reproach is washed off; by what he hath left behind him, it abundantly appears, His heart was not much in the world, if it had, sure there would have been more of the world in his purse. 'Tis not convenient to speak out particulars, but this I may confidently say, There path not been a Minister of any repute in this City, for some years, who died with so mean an estate as he; and indeed, if the truth was known, they that censure him for this, would rather censure him upon another account.  
But to shut up all. Take him as a Christian, he was another Enoch, a true Walker with God, a very holy man; more I can speak of none, less I cannot speak of him. Thus he was, but now he is not, he is gone, we shall never hear him, nor see his face more. Oh! that's a cutting word. 
Acts 20.38.  His life was like Enoch's life, and his death very like to Enoch's Translation. He died suddenly. He went well to bed, slept and died. His death was a sleep indeed; being weary and spent with his work, God took him to Heaven, there to give him a Cordial; from the Pulpit he went to the Throne; as soon as he had ended his Sabbath here, he entered upon his everlasting Sabbath in glory. He went warm from his work to his wages, That's a blessed thing, for a Minister to be found by death about his Lord's business. His work was done, he had finished his task, was weary and feeble. God his good Master takes him to himself, crownes him with life and immortality, and in stead of hard labour here, calls him to that joyful work of singing forth praises and Hallelujahs to his God and Father. And here we leave him. God grant that hither we may follow him.  
May be some will go home and say, I have spoke too much. My conscience bears me witness, I have spoke my heart, and what is the truth. He was a person of so much worth, that he doth go beyond all that I have spoken; for I may say of him with the Comedian, De quo non possum it â magnificè loqui, 
Terent.  Id virtus quin superet sua. But others will say, I have spoke too little; that I confess is a truth, but that is my weakness, not my fault. I must answer this too with that of the Poet.  
Lucan.  
Quòd si digna tuâ minus. est mea pagina laude,  
At voluisse sat est.—  
I shall crave leave to add four words to you, my sad and serious Auditors, and so I shall dismiss you. I shall speak to you in a fourfold capacity; As private Christians, As Ministers, As Parishioners, As Relations.  
First, as you are private Christians; and in that consideration, let me hint a few things to you.  
1. Be deeply affected with such black Providences as this is. The loss of a Minister is a great loss. The death of a private Christian is sad, the death of a good Minister is more sad, but the death of a godly and able Minister, such a one as our brother was, 
2 Kings 2.12.  this is very sad indeed. My Father, my Father, the Chariots of Israel, and the Horsemen thereof. The more public is the loss, the more it is to be lamented: Godly Ministers are men that are placed in a public Orb, and therefore their loss is much to be laid to heart. What do you lose when you lose your godly Ministers? consider what the Scripture makes them to be, 
Ezck. 3.17. 1 Cor 4 1. 1 Cor. 4.15. Mat. 5 14.  watchmans, Stewards, Fathers, Lights, etc. and you'll see you lose much when they are taken away; and more than this, there cannot be a sadder presage of approaching judgements to a Nation, than the death of such. When God pulls up the stakes, he intends to burn the hedge; when the pillars are removed, the house is like to fall; upon these and other motives, be seriously and deeply affected with such dispensations as this is; God looks for this from you, and his Providences call you to it: 
Isa. 57.1.  but woe unto us, The righteous perish, and no man lays it to heart.  
Secondly, Put away those things which cause God to shorten the lives of painful Ministers. I might reckon up many; you cast dirt upon them, and God casts dust upon them; you contemn them, and vilify them; 'tis one of the sins of the age. Jeroboam made Priests of the basest of men; and now those that serve in their stead, are made the basest of men. The Heathens will rise up in judgement against us, 
Amongst the Egypt: Priests were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sicul. Of Alexander. See Jos. Ant, Jud l. 11 c. 8.  who always honoured those that administered in the matters of their worship. But I'll only instance in one thing: you are unfruitful and barren under all the pains of godly Ministers: they preach in season and out of season, waste their strength, spend their lungs, preach out their very hearts, and yet you never the better: this makes God to take them away in judgement to you for your unprofitableness. 'Tis your sin that hastens their end; if you did thrive better, they would live longer.  
Thirdly, when you mourn because so many are gone, be thankful because so many are left. God hath taken many Labourers out of his Vineyard in a little time; but many are yet spared: 'Tis of the Lords mercy, Elisha is not snatched away too. Well, 
Phil. 1.25.  they are spared a little for the furtherance of your joy and faith: prise them, and profit by them, or else they also shall be removed from you.  
Secondly, let me take the boldness to speak a word to you my Brethren and Fathers in the Ministry. Though I am but an Elihu, yet suffer the word of Exhortation from me. 
Job. 32.6.  You see you are mortal as well as others, nay, indeed your lives are more uncertain than others: your frequent labours, your consuming studies, your spending employments drive you to the grave faster than others. The Prophets, 
Zech. 1.5. 1 Cor. 15. ult.  do they live for ever? I would from hence stir you up to abound in the work of the Lord, to improve your opportunities of service whilst health and strength are afforded to you, to double your diligence, to work whilst the day lasts, because the night is coming, when no man can work. 
John 9.4.  You are spared when others are taken away, there are fewer hands, you must be the more diligent; this may be will hasten death, but this I am sure, it will sweeten death, and make you go out of the world, if not with love from men, yet with peace in your own consciences, 'twill be in the stead of a thousand cordials to you when you come to die. Lord, thou knowest I have not been idle. I have according to my poor talon glorified thee on earth, and now glorify thou me, 
John 17.4.  etc. Be not too much cast down at the taking away of such eminent instruments as this was, for God will raise up others; he never wanted instruments as yet to do his work. If he take away an Eli, he'll provide a Samuel; if there be need of eminent instruments for the beating down of error, the holding up of Truth. Such God will provide. He'll have an Athanasius for an Arius, an Augustine for a Pelagius, a Prosper for a Celestine, a Fulgentius for a Faustus. I say, let's not be cast down, God will never want Workmen to do his work: only let us make this use of it, we that are remaining Elisha's, to get Elijah's spirit doubled upon us, to treasure up a large stock of grace and knowledge, that we may be able to bear some considerable weight when old pillars are gone; and to increase our diligence, as God increases our work.  
Thirdly, I shall suggest something to you the Inhabitants of this Parish, who have the deepest share in this sad Providence, for though the Eclipse reaches further; yet 'tis darkest in your borders. God hath smote your Shepherd, and you are like to be for a time as a scattered flock; 
Zech. 13.7.  a Shepherd you may have again, but every Shepherd is not Mr. Vines: shall I inminde you of two or three duties.  
1. Bless God for that merciful provision which he hath made for you, in a succession of godly Pastors. Not many places in this City have been better fed than you, to the praise of his Grace be it spoken.  
Secondly, Study what is the meaning of God, in the taking away of your Ministers so fast. Two you have lost in a little time, though by different ways. The one burned out like a candle, that hath no more matter to maintain its burning, the other was blown out. This our brother, now to be interred was taken away by the Hand of God, the former Minister was taken away by the hand of man, whether justly or not, the great day will discover, when Kings and Parliaments must give a strict account, especially for blood, and that too especially for the blood of precious Ministers.  
Thirdly, Do not forget them, though you cannot enjoy them; Let the precious truths they preached, always be sounding in your ears, 
Heh. 11 4. Heb. 13.7.  for though they be dead, they do yet speak. Remember them who have spoken to you the Word of God, though now they are laid aside. You do remember them in some sense, witness the large expressions of your love to the widows, which the two last left behind them, which I cannot but mention to your praise, but remember them further, so as to live according to that they have set before you. This affection is the best affection, this will be their crown and yours too at the day of judgement.  
Fourthly, if I shall not presume too far, let me advise you to be careful in your choice again; that when you shall come to that serious business, you may pitch upon one, who by his Doctrine and Life, may build upon the same foundation, upon which your worthy Pastors hitherto have done. My advice may be will give offence, but I hope my prayer will not; I hearty pray, that God will direct you herein to do that which may be most for his glory and your souls good.  
Lastly, I shall speak to you the near and dear relations of this our deceased brother: you mourn, you have cause to mourn, we mourn with you, we lament for the public, we sympathise with you for your private affliction. You have lost much, a dear husband, a loving father; but mourn not as without hope, quietly submit to God, who hath put this cup into your hand. 
1 Thess. 4.13. 1 Sam. 3.18.  It is the Lord, be silent. He is gone, but whither? to be with God. He is not, but he is; He is not with you, but he is with Christ. He is taken, but God hath taken him; He that gave, he took; say; (though it be hard) Blessed be the Lord. If you loved me, you would rejoice, because I go unto my Father. 
Job 1. ult. John 14.28.  He is better where he is, then where he was; for here a poor decaying man, but there a glorious triumphing Saint. The Lord make up this great loss to you, to the Parish, to the City, to the whole Church of God.  
FINIS.   

RICHARDUS VINES.  
Anagramma. Charus Dei Sinn.  
UNa deest Anagrammate litera, sed tibi nullus  
(O dilecte Deo) desideratur apex.  
It's true, our Anagram doth limp a little  
That speaks thy bliss; but it wants not a tittle.  
William Spurstowe. D.D.   

In memory of that eminent Servant of Christ, Mr. RICHARD VINES deceased, lately the learned and faithful Pastor of Laurence Church in London. 
Numb. 13.23.   
A Ponderous Cluster once did give a taste  
Of Palestines fertility and pleasure  
To Zions' Denizens, who in the Waste  
Valued that Present as a royal treasure;  
How fruitful was the Vine which bore that cluster?  
How fertile was the soil which bred that Vine?  
How fragrant all its Vines then in their lustre? 
Psal. 16.6.   
How sweet a Paradise was that holy Line?  
Their Lines, I grant, were fair, our Lot is better,  
Theirs but a type was of our Promised Land;  
Their rich enjoyments were the bark and letter  
Of what we look for in the Heavenly Strand. 
Micah 7.1.   
But woe is me when Vines begin to fail,  
Whence can we Grapes expect, or Cordials?  
In howling Desert Zions' Pilgrims quail  
At the report of Babel's towering walls.  
How many Vines of late have been transplanted  
From wilderness to Paradise? whose graces,  
Whose gifts and pains we in our journey wanted,  
Men of Seraphic principles and paces.  
Their choice Perfections did in Thee unite,  
As in a common Centre all the Lines,  
Both Nature, Art and Grace thy name make bright,  
Each of them was a Vine, but thou art Vines.  
Roger Drake, Pastor of Peter's Cheap.   

RICHARDUS VINES. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hic rarus Videns 
* 1 Sam 9.9. Agite, eamus ad Videntem, nam qui Propheta hodie, antiquitùs vocabatur Videns. .  
HIc est ille Videns, quo non est rarior alter.  
Assertor Fidei; quo non nervosior alter.  
Malleus Haeresium; quo non solertior alter.  
Praeco Dei verbi; quo non divinior alter.  
Nec vitae absimilis voci; non sanctior alter.  
Huic plures, Deus alme, pares concede Videntes.  
T. D.   

Ad Tumulum Viri quàm Clarissimi, RICHARDI VINES, Aulae Pembrochianae nuper Praefecti. Malos jambus enecat, beat bonos.  

VIator! haud novum fero; fero malum:  
Diu est, quod omne Triste non novum siet.  
Jacet, sepulta Veritas; Sciens perit;  
Diémque vidit ultimum Pius suum.  
At Ilias mali secuta tot mala:  
In uno habemus omne. Vinius cadit.   

Malo vel ausus esse saeculo Bonus:  
Minúsque dives esse, quàm pius minus.  
Frequenter Angliam dolere perfidam.  
Solumque Patrium solebat (O potens  
Fide!) imminente sistere à ruina. At heu!  
Ruit Columna ponderi impar impari.   

Ad haec: Sacrata Jura Numinis petens,  
Amoris ille plenus in Deum, nisi  
Sacrum, nihil dein sapit, nec appetit.  
Quam in infimis morari, obire maluit;  
Suprema quaeritans. Abit. (beata Mors!)  
Modis oportet hisce Episcopum mori.   
P.U. Th. B.   

On his receiving the Lords Supper the day, (or rather some hours) before his death.  
STrange miracle! Elijah's blest repast.  
In forty days brought him to God at last.  
But stranger this Our Vines to God does go  
In some few hours, and without fasting too.  
And yet in me, it shall no wonder move,  
A Raven did bring that: but this, a Dove.  
Delicious fare! He relished nought beside:  
But tasting of it, liked it not; and died.  
Yet stay, I'm out: for know, he is not dead,  
But after such a Supper went to bed.  
Pet. Vink. M.C. Lond.   

Upon the Death of so many Reverend MINISTERS of late.  

STill we do find black Cloth wears out the first;  
And fruits that are the choicest, keep the worst.  
Such men? so many? and they die so fast?  
They're precious (Death) Oh do not make such waste.  
Scarce have we dried our eyes for loss of one,  
But in comes tidings that another's gone.  
Oh that I had my former tears again,  
(All but those few laid out upon my sin)  
Had I an Helicon in either eye,  
I have occasion now to verse them dry.   

Triumph (Licentious Age) lift up thy Song,  
Presbytery shan't trouble you e'er long;  
Those that tormented you before your day,  
Are now apace removing out o'th' way.  
Yea rather, tremble (England) stand aghast,  
To see thy glorious Lamps go out so fast;  
When Death (like Samson) thus lays hold upon  
The Pillars of the Church,— the Building's gone.  
When we do see so many stars to fall,  
Surely, it bodes the world's great Funeral.  
London, look to't, and think what Heaven is doing.  
Thy flames are coming, when thy Lots are going.  
Well may we all fear God intendeth wars,  
When he commands home his Ambassadors.   

That venerable Synod, which of late  
Was made the object of men's scorn and hate,  
(For want of Copes and Mitres, not of Graces,)  
Are now called up (with Moses) and their faces  
When they return, shall shine; God sees it fit,  
Such an Assembly should in glory sit.  
The learned Twisse went first, (it was his right)  
Then holy Palmer, Borroughs, Love, Gouge, White,  
Hill, Whitaker, grave Gataker, and Strong,  
Perne, Marshal, Robinson, all gone along.  
I have not named them half: Their only strife  
Hath been (of late) who should first part with life.  
Those few who yet survive, sick of this Age  
Long to have done their parts, and leave the Stage.  
Our English Luther, Vines, (whose death I weep)  
Stole away (and said nothing) in a sleep:  
Sweet (like a Swan) he preached that day he went,  
And for his Cordial took a Sacrament:  
Had it but been suspected,— he would die  
His people sure had stopped him with their Cry.  
My blear-eyed Muse ('tis tears have made her so,)  
Must wash his Marble too, before she go.    

Upon the much to be lamented Death of the Reverend Mr. Vines.  
ARt thou gone too (thou great and gallant mind)  
And must such Sneaks as I be left behind?  
If thus our Horsemen and Commanders die,  
What can the Infantry do then but fly?  
Oh divine Vines! Tell us, why wouldst thou go,  
Unless thou couldst have left thy parts below?  
If there's a Metempseuchosis indeed,  
Tell us where we may find thee at our need?  
Who hath thy Memory? thy Brain? thy Heart?  
Whom didst thou leave thy tongue? (for every part  
Of thee can make a man) What if we find,  
(As I'll not swear this Age won't change her mind)  
Prelacy (though her lands are sold) revive?  
Or Independency (who hopes to thrive  
No where suit's Trump) should dare dispute at length?  
Where hast thou left thy Presbyterian strength,  
With which thou got'st the Game, i'th' Isle of Wight,  
Where the King cried, that— Vines was in the right?  
When Essex died (the Honour of our Nation)  
Thou gav'st him a new life in thy Oration.  

An expression in Mr. Vines Sermon on my Lord of Essex.  But when great Fairfax to his Fate shall yield,  
Whom hast thou left— to fetch from Naisby field  
Th' Immortal Turf, and dress it with a story,  
That shall perpetuate his name and glory?  
Where's thy rich Fancy (man)? To whom (beneath)  
Didst thou thy lofty and high strain bequeath?  
Tell us for thy own sake; for none but he  
That hath thy wit, can write thy Elegy.  
Till he be found, let this suffice, which I  
Leave on thy stone.— Here lies the Ministry.  
R. Wild, Minister of Aynhoe.   

In obitum Viri Doctissimi, pariter & pientissimi, RICHARDI VINES,  
Summi Theologi.  


QUae tenerum (quondam) solita est, & inutile gramen  
Et flores agri, carpere falce levi,  
Robora, sublimes CEDROS VITESque securi  
Fatal, Nunc Mors Improba sternit humi.  
Atque uno (ut miseros, & per compendia reddat)  
Ict u, Stravit totum hoc genus arboreum.  
En cui Robur erat QVERCUS, CEDRIque perennis  
Durities, VIT IS Laetificae Bonitas,  
Hunc celeri & caeco succidit Vulnere. Casum  
Flebit Posteritas. Nos satis haud fuimus.    

In English thus.  

DEath, that was wont the tender grass to mow,  
And crop with gentle , the flowers that grow  
In broidered fields, now fells our stoutest OAKS,  
Tall CEDARS, CHOICEST VINES with fatal strokes;  
And to complete our misery, at one blow  
ALL these in ONE fierce Death did overthrow.  
For Him in whom the STRENGTH of OAKES did rest,  
BEAUTY of CEDARS, and of VINES the BEST:  
By a swift secret stroke too, envious Death,  
Out of our sacred Grove removed hath.  
Thus VINES cut down, and 'cause we for his fall  
Cannot lament enough, our children shall.   
M.N.    

Epitaphium, In Disputatorem acutissimum, Concionatorem foelicissimum, Theologum Eximium, Dominum RICHARDUM VINES.  
QUo disputante Nemo Nervosior  
Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strophas solvere  
Atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capistrare potis magè.  
Quo perorante Nemo facundior,  
Doctior aut, Coelum effundere in Mortaleis  
Sinus, aut Mortalia in Coelum Pectora.  
Quo vivente Nemo charior  
Aut suis, aut Amicis veritatis.  
Quo moriente, Ah—  
Desiderantur plurima.  Posuit Mat. Newcomen.  

Upon the much lamemed Death of that eminently accomplished Man of God, Mr. Richard Vines, late Pastor of Lawrence-Jury, London.  


Jer. 24.3.  OF figs two baskets, and two sorts of Vines,  
Some good, some bad I read; unlike their wines.  

Deut. 32 32.  The Vine of Sodom, poisonous grapes which bears,  
The Vine of Sibmah bleeding briny tears;  

Esa. 16 8. Jer 48.32. 2 Kings 4.39. Hos. 101. Job 15.33. Esa. 5.2. Ezek. 17.6.7.  The wild Vine which the Prophet's Pot did taint;  
An empty Vine, the foul selfseeking Saint;  
A blasted Vine, which unripe fruits did cast;  
A sour graped Vine, unpleasing to the taste;  
A bending Vine, constant to no one side,  
But changing Lords and Faiths with every tide.  
Such were the old false prophets, cursed sovies  
Which poisoned their times with Hell-brewed Bowls;  
Such Hypocrites; such the Apostate Race;  
Foul Covenant-breakers. Men of no heart, All-face.   


Ezek 17 15.  None such was this our Vines. A better kind  
Than those forenamed you do in Scripture find.  

Jer. 2.21. Gen. 49.11. Judg. 9.13. Psal. 128.3. 1 Kings 4.25. Psal. 80.15. Ezek 17.8. John 15.  A noble Vine I meet with, a Vine choice;  
A fruitful Vine, best Emblem of Increase;  
A shady Vine, Ensign of public peace;  
A Vine of Gods own planting; Goodly Vine;  
Branches implanted in a Vine Divine.   

Such was our Vines, whose noble fruit, choice shade  
The gracious heart and spirit cheerful made,  
A Branch of the True Vine, ingraffed, dressed;  
By th' Father's hand, purged, made fruitful, blessed,  

Joh. 15.1, 2, 5.  With many Clusters, full of such rich wine,  
As did Brains, Hearts, and Lives of men refine.   

Oh Noble Plant! Oh Plant of much renown,  
Loaden with so much fruit, as well might crown  
A● many Ministers, where such variety  
Of Learning, Wisdom, Courage, Grace and Piety  
Were managed with that skill, and so improved,  
As made him honoured, awed, reverend, loved.   

England consider! Thy Vineyard fast declines,  
Thy hedge is broke, wall fallen, thy choicest Vines  
Transplanted are, now like an Heath forlorn  
With stones thou covered art, o'er- run with thorn,  

Esa. 5. Psal. 80.13. Cant. 2.15. Psal. 80.14.  Pestered with briers; the Beast, Fox and wild Boar  
Do all assault thee, and will more and more.   

But look down Lord from Heaven, and visit thou  
This Vineyard ('tis thine own) in danger now;  

Esa. 5.  The stones and thorns pick out; the hedge and wall  
Restore, tower build; but above all  

Esa. 27.3.  Let thy eye be upon it night and day,  
Whatever may it hurt chase thou away.    

To the Honourable Memory of Mr. Richard Vines.  
BUt why so soon, why make such haste away?  
Couldst thou not brook a little more delay,  
And give some warning of so sad a blow,  
No private, but a common overthrow?  
As when the Fabric of some stately Tower  
Comes near the period of its fatal hour;  
Here shrinks a rafter, there a pillar groans,  
And all the parts breath out their farewell moans,  
That so some just and seasonable fear,  
May the indwellers for the stroke prepare.  
And was it thine intent to verify  
What we thought false, that Seraphims may die?  
Sure could they die, just so they'd lose their breath,  
Nor would they pray against a sudden death:  
What was the cause thou wast so hurried hence,  
Nor with a moments stay would death dispense?  
Was it because that restless hellish crew  
Did with good Angels their dispute renew  
'Bout Moses body, and th' Archangel chose  
Thee for his Second to confute his foes,  
Or did those blessed spirits, (who use to pry  
And search into the Gospel-mystery)  
Come to a riddle, and resolved thus  
To send for thee to be their Oedipus?  
Were it not heathenish to apprehend  
Mortals could to a Deity ascend,  
I should expound thy sudden change to bliss  
A token of thine Apotheosis:  
As Romulus, when to be deified,  
He must to Heaven in a whirlwind ride.  
Or was't because had a more lingering death  
Given timely notice of thy passing breath,  
Such rivers would have flown from mortal eyes,  
As might the world with a new flood surprise.  
Or else like Niobe: such had been our moan,  
That all mankind had wept into a stone.  
But now amazement did our tears suppress,  
And made our grief the more, but danger less.  
Foreign Geographers did once surmise,  
That England had three Universities;  
London was one: but now they'll change their tone.  
'Tis now too true, England hath less by one;  
O you Caligula's, whose monstrous rage  
Can wish that all the Levites of this Age  
Had but one neck, that so one bloody sword  
Might cut off all the conduits of the Word.  
Forbear, 'tis done, and here doth bleeding lie  
As in a Map all England's Ministry.  
You brood of Munster, whose prodigious ire  
Destinies all Libraries unto the fire.  
Surcease your barbarous rage, within one span  
Here lies the ashes of the Vatican.  
When Lambeth-Sea of Books was to forsake  
Its ancient Seat, and a new Channel take,  
Our Senate did espouse those choice remains,  
To Sion-House, Cambridge forbade the banes.  
'Twas doubtful where that walking Library  
Would fix: both places were resolved to try  
Their titles, but at last did thus agree  
To send it to the University  
Upon these terms; they should with Vines dispense  
And send him hither for a recompense.  
He was transplantad; Thus our common mother  
Found one vast Library, and lost another.  
Or if you please, you may compound it thus:  
They got the shadow, th'substance came to us.  
Some blamed the public body of the Nation  
Because they did not call a Convocation;  
They sent for Vines, and what need further cost?  
In him a whole Assembly was engrossed.  
It could not then be said to England's shame  
It hath no Synods, for such was thy fame,  
That in thy Head as in a Common Hall  
They saw, they heard a Council general.  
Some say that England's present Ministry  
Is nothing but an Antichristian fry,  
Then sure thou was't the Pope, for 'twas confessed  
Thou hadst all Laws i'th' Cabinet of thy breast.  
But peace, my whining Muse, and say no more  
Of unknown worth, conceal his hidden store.  
Bury the rest, lest mortals too much prise  
His sacred relics, and idolatrize.  
Lest other Students, when his parts they hear,  
Grow negligent, and sink into despair.  
Do but name Vines, more need not be expressed,  
Tagus and Ganges will report the rest,  
Each echo at the mention of his name  
Will be a sounding Trumpet of his fame.  
Sure, that at Uxbridge will speak his renown  
Oftener than the echo at Pont-charentoon.  
Mat. Pool. Min. of M. Quern. Lond.   

On the sudden and unexpected death of that famous and incomparable Preacher of the Gospel, Mr. Richard Vines.  
I'm pleased much more to see a Vine, though weak,  
Laden with clusters, and its branches break  
With weight of Grapes, then view a sturdy tree,  
Barren, though standing to eternity.  
A knife that cuts the sheath I'll rather choose,  
Though't wear apace, then that's not fit for use.  
A brave man's gone, but this shall be my strife,  
Just so to live, though so I end my life.  
My Fancy runs too flat; for every line  
Should yield a flavour of the sprightly Vine;  
I would not drop a crabby tear on's Hearse,  
Eager devotion martyrs him in verse.  
Yet farewell mirth. Just reason for complaint,  
When Vines are dead, no wonder if we faint:  
Nothing but Cypress pensive heads shall dress,  
The Vineyard is become a wilderness.  
Sour grapes there are, I know, in every hedge,  
But he who eats them sets his teeth on edge.  
Thy grapes were ripe (pure soul) so that the Press  
Was needless, since the streams of happiness  
Ran from thee freely, and thou didst distil  
The blessed dictates of thy Maker's Will.  
For souls inflamed with lust; Thy Art divine  
Afforded water when they longed for wine,  
And where a soul lay prostrate with despair  
Thy wine proved Aqua vitae, cordial, rare:  
Milk unto babes, strong meat to manly stature,  
Thy doctrine sympathised with every nature.  
Thus the Vine flourished, till a sovereign fate  
In Paradise did it innoculate.  
S. Jacombe, Mary Woolnoth Lombardstreet.   

Upon the never enough to be lamented Death of the learned Mr. Richard Vines.  

AMongst the throng of Mourners who do come  
To wait upon the learned Vines his tomb;  
Make room (I pray) for one, who with lame verse  
Can only crawl to offer at his Herfe.  
My muse (like Croesus' son) was fast tongue-tied,  
And had ne'er spoke, had not his father died.  
Let her but groan to ease her heart, and then  
She shall give over, and be dumb again.  
Oh you his people, let your sorrow swell  
To floods of tears, which to'th'world may tell  
Your loss, and when  wept your eyes quite dry,  
Let him be wept by your posterity.   

How have we angered Heaven? what ugly sin  
Hath in this wretched City harboured been?  
What whoredoms, murders, and Heaven-daring crimes  
Have broken out in these debautched times?  
That we should live to see the angry hand  
Of God stretched out against our Church and Land.  
Breaking our pillars down with furious haste,  
Laying our well compact foundations waste.   

Powerful Whitaker, whose incessant cries  
Did reach the Heavens, and laid siege to th'sky's.  
Reverend Gataker; whose unfathomed brain  
Did all the Arts and Sciences contain.  
Laborious Robinson, whose care and pain  
Was for immortal souls, not wealth or gain.  
Stouthearted Love, who durst defy the axe,  
When others yielded like the melting wax;  
These are no more, and to complete our woe,  
Eloquent Vines stoops to deaths fatal blow.   

Have patience (Gentlemen) and tithes abhorred  

* The Patron.  Will lapsed be unto the present Lord.  
You need not beat your brains how to lay waste  
Our pious Clergy; See, with speed they haste  
To get into their Ark, before the cloud  
(That gathers thick) pour down in showers of blood.   

If thus our glorious Lights waste and expire,  
For all our new ones we may sink i'th' mire  
Of damned Apostasy, that horrid crime  
Which threatens ruin to our present time.  
Oh for an Atlas to uphold the Sphere  
Of our reeling Church, which frighted. shakes with fear  
I could myself turn Seeker, (but 'tis vain)  
Another sturdy resolute Vines to gain;  
He whose undaunted courage did contend  
With blasphemies and errors to his end  
No armed vice, or wickedness in buff,  
No scarlet sinner's gown, or chain, or ruff,  
Can fright him to base silence, no sweet bait  
With a hook in it, but he scorned it straight.  
Rather than swear, that which his soul did dread,  
He lost his Headship— would have lost his Head.   

When England's Essex fell, our Nation's glory;  
Who but Seraphic Vines must tell his story?  
The drooping State that did attend his fall,  
When Lords and Commons wept his Funeral;  
The mourning drum, the Launce and Ensigns trailed,  
The robes of honour all in Sables veiled  
Did but affect the eye, 'twas only he,  
Who tuned our hearts into sad melody:  
His tongue and pen eternised Essex more,  
Then all the trophies which his tomb then wore;  
And this will sound our learned Vines his praise,  
Louder than rhyming, or our crackling bays.   
Thomas Playre. Gent.  
FINIS.