to work â—pon your sorrow that now you have lost him but chiefly â—hat God may have glory in raising up such an instrument â—o rarely qualified and accomplished for his service I shall â—o it very plainly The Pearle needs no Art t is beautiful eâ—ought in its own lustre He was a burning and a shining light An Interpreter one of thousand of very great and eminent parts taller by the â—ead and shoulders then his ordinary brethren A man â—ighty in the Scriptures another Apollos in that exquisitely accomplished in all parts of Learning a perfect Master of â—he Greek tongue a good Philologer an excellent Oratour fitnesse his curious and ingenious Oration at the Funeral of â—he Noble Earle of Essex in whose affections he had a great â—â—terest He was a ready and piercing Disputant and so he â—pproved himself to admiration in those two famous Treaâ—es the one at Vxbridge the other at Newport in the Isle of â—ight He was a solid and most judicious Divine who read such and concocted what he read one who was able to give a â—eighty and pithy decision in any controverted point He â—as a notable Confuter of errours He seldome spoke to them â—ut he hit the bird in the very eye and made them die not a â—ngring but a sudden death Tit. 2.2 In the course of his Ministery â—e was highly Orthodox sound in the faith very powerful very spirituall his whole design and drift in his preaching was to clear up that great doctrine of Justification in which he was eminently studied to debase the righteousnesse of man In cordemco iste unusregnat Articulus in quem fluunt refluunt omnes mâ—ae Theologicae cogi rationes d ù noctuque Luther Isa 50.4 and to exalt the righteousnesse of Christ He was one that knew how to speak a word in season to wounded spirits There was a great * Mr. Angell of Grantham 2 Cor. 11.23 Vultis ut Do minusmeos advenier s me offendatotiosum Calvini dictum Vid. Bcz. in vitâ Calv. Pasce ve bo pasce exemplo pasce subsidio Pasce verbo praedicationis doctè place exemplo converfationis sanctè pasce subsidio charitatis piè Greg in Pastor Light who is now with God who being under a sore desertion did receive much comfort from him His diligence in his work was great in labours much in preaching much and to the last his great weaknesses could not keep him from his Masters work that which would have made some kept their beds could not keep him out of the Pulpit The day before he died being the Lords day here he preached once and administred the Lords Supper and the day he died on he was to preach a Funeral Sermon at Clements Danes As he preach'd so he liv'd by his parts he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his graces he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he preach'd to others he practis'd himselfe and was not like a way-mark that shews others the way but never stirs it self For his natural temper he was a man of a brave undaunted spirit Some called him Luther indeed he was another Luther he feared not the faces of any in the discharging of a good conscience In his carriage he was somewhat blunt and inobservant but not in the least proud or supercilious He was so unblameable and inoffensive that nothing can justly be charged upon him Two things I know are in the mouths of many His often removing from place to place His covetousness For the former there is no question but that in some cases a Minister may * Vid Bowles Past Evangel l. 3. c. 7. remove though herein for the avoiding of offence it concernes us to be very wary And as to his particular case I understand what his grounds were in all his removals excepting only one and am fully satisfied that his removings upon them were lawful and warrantable and so I suppose would his censurers be too if they did but rightly understand how things were with him For his covetousnesse I suppose by this time that reproach is washed off by what he hath left behinde him it abundantly appears His heart was not much in the world if it had sure there would have been more of the world in his purse 'T is 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 yeares who died with so mean an estate as he and indeed if the truth was known they that censure him for this would rather censure him upon another account But to shut up all Take him as a Christian he was another Enoch a true Walker with God a very holy man more I can speak of none lesse I cannot speak of him Thus he was but now he is not he is gone we shall never hear him nor see his face more Oh! that 's a cutting word Acts 20.38 His life was like Enoch's life and his death very like to Enoch's Translation He died suddenly He went well to bed slept and died His death was a sleep indeed being weary and spent with his work God took him to Heaven there to give him a Cordial from the Pulpit he went to the Throne as soon as he had ended his Sabbath here he entred upon his everlasting Sabbath in glory He went warme from his work to his wages That 's a blessed thing for a Minister to be found by death about his Lords businesse His work was done he had finished his task was weary and feeble God his good Master takes him to himself crownes him with life and immortality and in stead of hard labour here calls him to that joyful work of singing forth praises and Hallelujahs to his God and Father And here we leave him God grant that hither we may follow him May be some will go home and say I have spoke too much My conscience beares me witnesse I have spoke my heart and what is the truth He was a person of so much worth that he doth go beyond all that I have spoken for I may say of him with the Comedian De quo non possum it â magnificè loqui Terent. Id virtus quin superet sua But others will say I have spoke too little that I confesse is a truth but that is my weaknesse not my fault I must answer this too with that of the Poet. Lucan Quòd si digna tuâ minus est mea pagina laude At voluisse sat est I shall crave leave to adde foure words to you my sad and serious Auditours and so I shall dismisse you I shall speak to you in a fourefold capacity As private Christians As Ministers As Parishioners As Relations First as you are private Christians and in that consideration let me hint a few things to you 1. Be deeply affected with such black Providences as this is The losse of a Minister is a great losse The death of a private
silence then a too curious inquiry into this secret which the Scripture doth not clearly make out to us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et quae sequuntur Chrysost Hom. 21 in Gen. Quid de Hellia factum sit nescimus hoc de illo tamen credimus quod vera Scriptura testatur Aug. contra Faustum Manich. Quò raptus fuerit Deus novit Cyprian Our Divines on the other hand assert that Enoch was translated into Heaven the Coelum Empyraum Gerh. l. 8. de Mor. 1.163 c. Rivet Exercit. 49. in Gen. Mr. Perkins upon Heb. 11.5 Calvin seems to differ 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 blessednesse and perfection 'T was with Enoch in his Translation as it was with Elias in his but of him 't is said he went up by a Whirlwind into Heaven 2 King 2.11 thither therefore did Enoch go also Much is spoken for the justifying of this opinion though when all is done the judgement will not be under so full a command to assent to it because the word is silent or at least doth not speak so expresly to it They that will please to inquire further into it may turn to the Authors cited in the Margent A second difference is as to Enochs Permansion in that state into which he is translated The Papists say he did not die but he shall come again Nondum Henoch est mortuus sed morietur tamen aliquando quia sententia c. Aquin in Com. ad ep ad Hebr. and then he shall be subject to death as others are and at this comming he shal appear with Elias as the two witnesses that John speaks of and so he shall be slain We say he never died against the Jew and never shal die against the Papist his Passe to glory was extraordinary and so he falls in with those whom the Lord shall find alive at his second coming they shall all * 1 Cor. 15.51 be changed but they shal not die 'T is true 't is 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 constituâ—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 moâ—s â—â—â—um quos dies ultimus superstiteâ— inveniet Calv. ad loc Rom. 5.14 Id intelligi debet de mortis jure in omnes non quò◠Deus nullos a morte possit eximere Rivet Morituâ— qui de mutatur Dras for he is not so thereby bound but he can act as he pleases And whereas 't is said All have sinned and therefore death hath passed upon all that is to be understood in point of guilt which makes all obnoxious to death and to deserve the inflicting of that as the punishment of sin yet God may give a relaxation out of his mercy and gracious Soveraignty The objections of our adversaries are not considerable further then in what hath been hinted and therefore I will not stay upon them Having thus briefly given you the sense of the words I shaâ— now draw out the strength of them by way of motive to presâ— you upon this holy walking with God There are three thing that have a great emph siâ— 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 hâ— to enjoy his beatificâ—l Presence in Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant. Jud. l. 1. c. 4. Hoc enim de Enoch legimus aut Eliah fed tu rapieris in Spiritu Ecce currus Eliae ecce ignes etsi non videntur pâ—â—â—â—tur ut justus ascendat innocens transferatur tua vita mori nescit Ambros Enoch walked wiâ—â— God and Enoch went to God This is the happinesse of ever child of God that walks with him whenever he dies God takeâ— him Enochs passage was extraordinary He was not that waâ— to himselfe but Enochs Glory for the substance of it every holy man hath it God took him that 's a happiness in common to all of whom I am speaking Let a true Christian go out of the world which way God pleases with God he is with God he rests Death doth but bring such into their Fathers Presence that 's all the hurt it doth them Here in the body they are absent from the Lord 2 Cor. 5.6 Phil. 1.23 death brings them into the Presence Chamber when they are dissolved they are with Christ Is it so who then would not walk with God To be with God I say it again to be with God what tongue can express what heart can conceive what this is 'T is a blessed thing to be with the Angels those that stand by Zach. 3.7 Heb. 12.23 Matth. 8.11 as the Prophet speaks with the Church of the first-born the old Patriarchs Abraham Isaac and Jacob the blessed Apostles what 's Paul in the Pulpit to Paul on the Throne and yet that was one thing which Austin would have desired to see but what 's all this to be with God Himselfe Revel 7.17 1 Cor. 13.9.10 Matth. 25.23 1 Thes 4.17 Revel 14.13 Psal 84.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.17 1 Cor. 13.11 Matth. 7.23 2 Thes 1.9 Psal 16. ult what 's the presence of the Star to the presence of the Sun To be with God what is it Never to sin more never to sorrow more to be made perfect to inherit his own glory to have uninterrupted communion with him to be at rest alwayes praising God pressed down with nothing but a weight of glory I speak much and yet how like a child do I speak and well may I speak but so when Paul himselfe thinks he speaks but as a child in the setting out of this infinite glory Well walk with God and all this yours when others are sent away with a Depart from me * Tertul. Enoch translatus est in carne Elias carneus raptus estin coelum nec dum mortui Paradisi jam coloni quod nos imitamur jejunio illi possident Deiconsortio c. Hier. ad Pammach separated from the Presence of the Lord you shall be with him and lie in his bosome in whose Presence is fulness of joy and at whose right hand are pleasures for evermore Secondly God took him immediately He was not put into some third place a Limbus Patruâ—â— an Abrahams bosome distinct from Heaven
there to be a Probationer or an Expectant of Glory No! Enoch in his life was candidatus aternitatis after his Change he was not candidatus gloriae but possessor gloriae Thus it is with every holy Walker He is not and God takes him as soon as the breath is out of his body immediately he is with God 't is short a cut from the sick bed to the glorious Throne The body indâ—ed like â—liâ—ahs mâ—reâ—l◠〈◊〉 a little behindâ— to be looked up here in a Câ—binet of dust but the soule stayes not it â—akes 3. quick and straight â—â—ight â—s God The body sleeps Gerh. de morte in fine but the soule knows no such thing they are asleep themselves that dream of such a thing it doth not go to the pillow but to the * Rev. 7.9 Psychopann Luk. 23.43 white robâ—s 't is Calvins expression Verily I say unto thee to day shalt thou be with me in Paradise The Thiefe made Christ to wait long for his repentaâ—ce buâ— Christ will not make him to stay a jot for his glory 't is buâ— 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 iâ— 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 â—ol 1.12 Givâ—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 't is here first there must be the tincture of grace so to make way for the tincture of glory If God should take one that was not an Enoch to himselfe he would long to be from him again Heaven would be worse then Hell to him Here 's another motive then to stir you up to walk with God then you are fit for God You must be prepared for Heaven as well as Heaven iâ— 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 Vse 3. I might add a third to help you in this walking with God I have directed you as to matter and manner but some may say what shall we do that we may thus walk with God 'T is time to break off from this discourse otherwise I might inlarge 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 onely proper to things that have life men in their natural estate are dead they cannot walk speak to them of this 't is 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 't will not hold if the Springe be amisse Natural men may take a pace or two in the waies of God but they cannot walk unlesse the Springe he right unlesse the heart be renewed Secondly Serious consideration is very requisite to this walk Ponder the path of thy feet I thought on my waies and turned my feet unto thy testimonies Prov. 4.26 Psal 119.59 The holy man is the considering man He that is not much in the duty of meditation will be little in the way of holinesse Every day consider how you walk where you walk what your temptations are what snares are laid for you that you may avoid them what your way is that you may keep in it this will much help you in your walking with God Thirdly take in the strength of God to enable you thus to walk for you cannot walk with God without God Sine ipso cuâ— ipso ambulare impossibile est Halls Enoch Jer. 19.23 The way of man is not in himself it is not in man that walketh to direct his steps If God do not guide you you will lose your way if God do not strengthen you you will faint in the way if God doth not by the influences of his grace put you into the way you will never get into it Oh pray that you may thus walk the more dependently you live on God the closer you will walk with God the lesse there is of self the more there will be of holinesse Now the God of Peace that brought again from the deaâ— our Lord Jesus Christ Heb. 13.20.21 that great Shepheard of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his Will working in you that which is wel-pleasing in his sight viz. this holy walking through Jesus Christ tâ— 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 oâ— 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 coulâ— drop many tears into that grave where this once useful body is now to be laid up as an uselesse piece of clay I shall not be long in this discourse and before I enter upon it I must tell you that I am very sensible of my unfitnesse for this work from first to last and therefore with mucâ— regret and fear the Lord knows did ingage in it Alas I am but a man of yesterday Job 8.9 a Novice for me to do this lasâ— Office for such a man as our deceased Father and Brother was and that
Christian is sad the death of a good Minister is more sad but the death of a godly and able Minister such a one as our brother was 2 Kings 2.12 this is very sad indeed My Father my Father the Chariots of Israel and the Horsemen thereof The more publick is the losse the more it is to be lamented Godly Ministers are men that are placed in a publick Orbe and therefore their losse is much to be laid to heart What do you lose when you lose your godly Ministers consider what the Scripture makes them to be Ezck. 3.17 1 Cor 4 1. 1 Cor. 4.15 Mat. 5 14. Watchmen Stewards Fathers Lights c. and you 'll see you lose much when they are taken away and more then this there cannot be a sadder presage of approaching judgments to a Nation then the death of such When God pulls up the stakes he intends to burn the hedge when the pillars are removed the house is like to fall upon these and other motives be seriously and deeply affected with such dispensations as this is God looks for this from you and his Providences call you to it Isa 57.1 but wo unto us The righteous perish and no man layes it to heart Secondly Put away those things which cause God to shorten the lives of painful Ministers I might reckon up many you cast dirt upon them and God casts dust upon them you contemn them and vilifie them 't is one of the sins of the age Jeroboam made Priests of the basest of men and now those that serve in their stead are made the basest of men The Heathens will rise up in judgement against us Amongst the Egypt Priests were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sicul. Of Alexander See Jos Ant Jud l. 11 c. 8. who alwayes honoured those that administred in the matters of their worship But I 'le only instance in one thing you are unfruitful and barren under all the paines of godly Ministers they preach in season and out of season waste their strength spend their lungs preach out their very hearts and yet you never the better this makes God to take them away in judgement to you for your unprofitablenesse 'T is 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 'T is of the Lords mercy Elisha is not snatch't away too Well Phil. 1.25 they are spared a little for the furtherance of your joy and faith prize them and profit by them or else they also shall be removed from you Secondly let me take the boldnesse to speak a word to you my Brethren and Fathers in the Ministery Though I am but an Elihu yet suffer the word of Exhortation from me Job 32.6 You see you are mortal as well as others nay indeed your lives are more uncertain then others your frequent labours your consuming studies your spending emploiments drive you to the grave faster then others The Prophets Zech. 1.5 1 Cor. 15. ult do they live for ever I would from hence stir you up to abound in the work of the Lord to improve your opportunities of service whil'st health and strength are afforded to you to double your diligence to work whil'st the day lasts because the night is coming when no man can work John 9.4 You are spared when others are taken away there are fewer hands you must be the more diligent this may be will hasten death but this I am sure it will sweeten death and make you go out of the world if not with love from men yet with peace in your own consciences 't will be in the stead of a thousand cordials to you when you come to die Lord thou knowest I have not been idle I have according to my poor talent glorified thee on earth and now glorifie thou me John 17.4 c. Be not too much cast down at the taking away of such eminent instruments as this was for God will raise up others he never wanted instruments as yet to do his work If he take away an Eli he 'll provide a Samuel if there be need of eminent instruments for the beating down of errour the holding up of Truth Such God will provide He 'll have an Athanasius for an Arius an Augustine for a Pelagius a Prosper for a Coelestine a Fulgentius for a Faustus I say let 's not be cast down God will never want Workmen to do his work only let us make this use of it we that are remaining Elisha's to get Elijah's spirit doubled upon us to treasure up a large stock of grace and knowledge that we may be able to 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 't is darkest in your borders God hath smote your Shepherd and you are like to be for a time as a scattered flock Zech. 13.7 a Shepherd you may have again but every Shepherd is not Mr. Vines shall I inminde you of two or three duties 1. Blesse God for that merciful provision which he hath made for you in a succession of godly Pastours Not many places in this City have been better fed then you to the praise of his Grace be it spoken Secondly Study what is the meaning of God in the taking away of your Ministers so fast Two you have lost in a little time though by different wayes The one burnt out like a candle that hath no more matter to maintain its burning the other was blowen out This our brother now to be interr'd was taken away by the Hand of God the former Minister was taken away by the hand of man whether justly or not the great day will discover when Kings and Parliaments must give a strict account especially for blood and that too especially for the blood of precious Ministers Thirdly Do not forget them though you cannot enjoy them Let the precious truths they preach'd always be sounding in your ears Heh 11 4. Heb. 13.7 for though they be dead they do yet speak Remember them who have spoken to you the Word of God though now they are laid aside You do remember them in some sense witnesse the large expressions of your love to the widows which the two last left behinde them which I cannot but mention to your praise but remember them further so as to live according to that they have set before you This affection is the best affection this will be their crown and yours too at the day of judgement Fourthly if I shall not presume too far let me advise you to be careful in your choice again that
life is a walking with God Enoch walked with God 2. Propos A Christians change is a going to God He was not for God took him Here is Holinesse and Happinesse meeting in a narrow room sweetly kissing and embracing each other I shall only speak to the first of these and reduce the second under that by way of Motive A true Christians life I say is a walking with God You have the same Character given to Noah Gen. 6.9 He was a just man and perfect in his generations How doth that appear it followes And Noah walked with God Take the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many leters and syllables it doth not often occur in the Scripture but as to its sense and genuine import there are many expressions which run parallel with it but here I will not stay There are two things in the Doctrine 1. A Christians life is a walking 2. T is not every walking but a walking with God I might put them together but for method sake I 'le a little separate them and so my work shall be to shew you 1. In what respects a Christians life is a Walking Secondly In what respects it is a walking with God I 'le name five particulars for each For the first 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 c. Sanè Peripatetici sunt fideles quique Bp. Halis Enochism Prov. 6.10 Gen. 3. Enoch did not stand still or sit idle or like Solomons sluggard lie upon a bed of slothfulnesse Hee walked The new born man is the active man he bestirs himself in the great concernments of Gods glory and his own good Grace is not an idle sleepy drowsie habit but an active lively operative thing Religion doth not make men loyterers but labourers In the sweat of our browes the earth brings forth fruit to us in the sweat of our brows we bring forth fruit to God The Christians life is a pains-taking life none have so much work as they many duties to be performed many ordinances to be improved a deceitful heart narrowly to be observed many graces to be exercised many corruptions to be mortified many enemies to be vanquished c. Here 's work here is much work here 's hard work Heaven work is hard work here 's work wherein a man must be somewhat curious and exact Phil. 2.12 Work out your salvation c. Worke and work it out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil. 8. in cap. 2. ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extremas summasque vires velut agonizantes exerite Corn. A Lap. that is with much accuratenesse and diligence as Chrysostome expounds it The whole life of a Christian is like walking in a journey nay 't is not a bare walking but a striving Matth. 7.24 't is not a bare walking but a walking up the Hill for so your way to Heaven lies nay 't is a running nay t is like the running of a race 1 Cor. 9 24. Hebrews 12.1 nay highest of all t is set forth by the ultimus conatus or impetus in the running of a race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pergit in Translatione à cursoribus sumptâ qui si quando summo quasi jam ultimo impetu nitantur prono quasi praesipiti corpore feruntur ad scopum Beza Phil. 3.14 reaching forth unto those things which are before A Metaphor taken from Horses or Men who in their running when they come near the goal or meta they stretch forth themselves and so put forth their utmost might All this sets before us the laboriousnesse and painfulnesse of a Christians life This is the first thing which is held out in the metaphor of the Text The Spirit of God in Scripture delighting thus to expresse spiritual activity and diligence as Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him and Gal. 5.25 If we live in the Spirit let us walk in the Spirit h. e. if you have truly received Christ by faith and have really a life from and in the Spirit then walk and be active and active according to what you professe is wrought in you Secondly a Christians life is a walking His life is a progressive life Walking 't is motus progressivus A childe of God is said to walk because he goes forward in Heavens way every action in his life is as a step a pace by which he gets nearer to his fathers house Every day sin is more weak like the house of Saul Grace more strong like the house of David affections more spiritual duties more holy love more pure prayer more fervent the heart more humbled Thus gracious souls do walk because they go from faith to faith Rom. 1.17 from strength to strength Psalm 84.7 Hee that hath cleane hands shall be stronger and stronger saith Job chap. 17.9 And saith Solomon The path of the just is as the shining light that shineth more and more unto the perfect day Prov. 4.18 't is not perfectly light as soon as 't is day light comes in pedetentim and by degrees The Christian is not perfect upon his Conversion but he growes on towards perfection alwaies filling up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is lacking in his faith 1 Thes 3.10 perfecting holinesse in the feare of God 2 Cor. 7.1 by all Ordinances by all Providences growing till he come to the measure of the stature of the fulnesse of Christ Eph. 4.13 and there be stops and walks no further for that is his Non-ultra Thirdly A Christians life is a walking His life is a regular and ordered life Walking 't is motus ordinatus disposâ—tus 'T is not a confused but a regulated and ordered motion Such is the life of every true Christian he is none of those that live at randome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a disorderly manner 2 Thes 3.11 His conversation is an ordered conversation Psalm 50.23 To him that ordereth his Conversation aright will I shew the salvation of Gods He is one that measures and squares every thing by the Line and Plummet Hee walks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly Ephes 5.15 By the rule of the new creature Gal. 6.16 And what is this rule The Word the sure and holy and infallible Word this is the Compasse by which he steers the Starre by which he sails In matters of faith in matters of practice in credendis in agendis still to the Law and Testimony Isai 8.20 What saith the Word Is such a sin there prohibited I must not meddle with it Is such a Duty there enjoyned be it never so contrary to flesh and blood I must not balk it and so in every particular moral act I may call a true Christian a living Word or a living Decalogue The Word is written in his heart 't is 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 't is mot us spontaneus voluntarius The truly regenerate Christian whatever he doth in the service of God he doth it freely not by force and compulsion or a base mercenary spirit but from an inward principle of life and love 2 Cor. 5.14 The love of God constraineth us Oh blessed constraint sweet is the violence of love Amor meus pondus meum eo feror quocunque feror August Love is the golden weight that hangs upon the gracious soul and this makes every wheel in it to move Psal 110.3 Thy people shall be a willing people in the day of thy power in the Hebrew 'tis in the Abstract willingnesses Christs people are very willing in their whole compliance with the will of God Xenocrates being asked What he could do more for his Scholars then others did for theirs made this answer This I can do saith he Vt id voluntate faciant Serv in Virg. Aeneid 7. quod alii jure coguntur My Scholars shall do that willingly which others shall do only by compulsion This is truly applicable to Christ he makes his people a willing peopleâ— they are all Voluntiers in his service 't is not because they caâ—â—ot help it no 't is their choice their delight Psal 40.8 't is 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 't is motus aequabilis 't is not a motion by girds and starts but an equal uniforme motion Thus the child of God may be said to walk hee is one that holds on with an even foot with an equall and constant pace in the way of holinesse Psalm 119.112 I have enclined my heart to perform thy statutes alway even unto the end Mark these two expressions alway and even unto the end The hypocrite runs fast at first but 't is too swift to hold long and therefore he gives out in a little time Job 27.10 His Religion is soon out of breath Will he alwayes call upon God The young man makes much haste to Christ but it lasts not He runs away as fast from him as ever he runned to him Hos 6.4 Some mens goodnesse is but as the morning cloud and as the early dew which is soon gone away Here lies the excellency of the upright Christian he is one that holds out he perseveres with an even tread till he come to glory where you had him some years ago there you have him still alwayes pressing after perfection but never changing so as to leave the good ways of God 'T is Cajetans observation here upon Enoch 't is twice said of him Bis de Enoch dicitur ambulavit cum Deo ad explicandum quod ab ineunte aetate profecit in viâ Dei perseveravit proficiendo in eâdem semper Cajet He walked with God ver 22. and ver 24. To hold forth this saith he He began at first so to walk with God and he continued to the end in that walking with God I have shewn you in what respects a Christians life may be said to be a Walk I now come to shew you in what respects it may be said to be a Walk with God And that I shall also do in five things First A Christian Life is a Walk with God because he alwayes walks as in the presence of God To walk with God is as much as to walk before God This was Gods charge to Abraham Gen. 17.1 I am God All-sufficient walk before me and be thou perfect This was Abrahams practice The Lord before whom 〈◊〉 walk Gen. 24.40 will send his Angels with thee c. This was Davids 〈◊〉 solution Psal 116.9 I will walk before the Lord in the 〈◊〉 of the living in the Hebrew 'tis before the face of the Lord. The real Saint lives as in the sight of God doth all as in the sight of God thinks as in the sight of God trades as in the sight of God prayes as in the sight of God walks when he is most private as in the sight of God As the Apostles in the execution of their ministerial Function they did all as in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.17 He hopes to see God hereafter he knowes God sees him here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimè patientia Vid. Metaph. Explicatam in Beza in loc and he doth all as knowing there is an All-seeing eye over him that is a God to observe him who is totus oculus as the Father calls him in whose sight every creature is manifest all things being naked and opened unto him Hebrewes 4.13 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 't is with God and the believing soul there is not a bare reconciliation betwixt them though that there must be too for Can two walk together unlesse they be agreed Amos 3.3 but a friendly familiar reciprocal converse God converses with the believers He spake to Moses as a man speaks to his friend Exodus 33.11 Abraham was the friend of God Isai 41.8 Jam. 2.23 The secret of the Lord is with them that fear him Psal 25.14 Prov. 3.33 what converse more intimate and carries more of friendship then the imparting of secrets John 15.15 Christ promises to come to such and to sup with them Rev. 3.21 John lay in his bosome 'T is a gracious Promise that John 14.23 My Father will love him and we will come unto him and make our abode with him Abode for what surely for soul-ravishing communion On the other side Believers converse with God Truly our fellowship is with the Father and the Son 1 John 1.3 This is better felt then exprest To the people of God holy Ordinances are as so many Fields and Galleries wherein they walk with God How do they in prayer unbosome themselves to God! Here are secret sins wilt thou not subdue them here are secret doubts wilt thou not resolve them here are secret wants wilt thou not supply them when they cannot go to a friend on earth they can go to God their friend in Heaven and tell him their concernments where 't is well where 't is ill what pleases what pinches and the Lord makes real returnes of love and mercy to them they are least alone when they are most alone they aw the presence of God and they enjoy the presence of God And this is as the
like the sons of Anak in faith and holinesse Thirdly Walk and be orderly Christians keep to the rule in every thing be not Antinomians in practice Our doctrinal Antinomians are not many our practical Antinomians are very many they dispute and we practice our heads oppose our lives embrace their dangerous opinion Psal 50. ult Oh let your conversation be an ordered conversation An ordered Covenant calls for an ordered conversation our Grace in duty must answer to Gods grace in mercy Your Covenant is ordered in all things 2 Sam. 23.5 Let your carriage answer to this Covenant Doe nothing but be able to say Here 's my rule for what I doe Fourthly Walk act from a free spirit Psalm 51.12 Let your obedience be nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a labour of love Heb. 6.10 act not as slaves but as sonnes not to shun the rod but to please the Father Though Heaven and Hell should be burnt up as that famous Martyr said that there should be no punishment to affright you no reward to allure you yet from an inward principle of love to the wayes of God walk in them look upon it as your meat and drink John 4.34 to be doing the Will of your heavenly Father Say Lord obedience is enough a sufficient reward to it self This spiritual ingenuity will be your crown and glory Nothing commends an action saith Lactantius so much as this 'T is 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 wayes of God The even Christian is the excellent Christian when the pulse beats evenly all is well To be sometimes up and somes times down sometimes hot sometimes cold this argues a distempered heart many are like your Jades either they will gallop or stand still either they will be very good or nothing at all Oh that we could get a fixed heart Psal 57.7 to be constant and uniform in the whole tenor of our life Thus I would have you walk but farther walk with God that 's the second thing And here First Walks alwayes as in the Presence of God believe this as a truth where-ever you are God is with you Sin may hinder you from his gracious presence but no place can secure you from his observing presence Psal 139.7 8 9 10 11 12 Whither shall I go from thy Spirit or Whither shall I fly from thy presence If I ascend up into heaven c. 'T is with God as 't is with a Picture if it be well drawn where-ever you are in the room its eye is upon you Thus 't is with the All-seeing eye of God 't is upon us where-ever 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 Vt libera à conspectu immunis ab omnibus arbitriis esset No saith Drusus but rather shew your Art make my house so that all may see me for I am not ashamed to be seen Tu verò siquid in te artis est ita compone domum meam ut ab omnibus conspici possit I apply it to a child of God The Hypocrites torment is Gods Omnisciency and Omnipresency he would fain not be seen by God and men but the upright man he knows God sees him and he rejoyces at it Well you believe this live in the practical consideration of it what a world of sin would this prevent if men did but alwayes set God before them When Latimer heard the pen behind the curtain he answered very warily The Romanes when they would not do an undecent act they would fancy a Cato c. a Fabius in the room The Maid would not gratifie the lust of her unchaste suitor till he could find a room where God might not see them and so she escaped his wicked solicitations Atheisme is at the bottom of every sin 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 your selves in God Assuesce cum eo Pagnin Let your fellowship be above Acquaint thy self with God and be at yeace Job 22.21 A man may as really by prayer and meditation and the Promises converse with God as one man converses with another in a civil way Why are you so much strangers to it Why so little with God doth not he usually give out that which fills the soul with joy unspeakable and full of glory 1 Pet. 1.8 Psal 63.3 Are not his visits better then life Is not the heart ravished under the tastes of his love Is not the enjoyment of him infinitely above all comforts here Is he not willing to come to you and to give out of his Loves Why do you not walk with him why do you not converse with him here with whom it shall be your glory to converse hereafter Cry out Whom have I in heaeven but thee Psal 73.26 Psal 63.1 Psal 4.6 My soul thirsteth for thee Many say Who wil shew us any good Lord lift ' thou up the light of thy countenance upon me Thirdly Walk with God and live above this world This is a hard duty especially to you here in this City who have so much of the world but let me prevail with you to put it into practice Psal 17.14 Jer. 17.13 Luke 16.25 Phil. 3.19 Heb. 3.1 Tit. 2.13 1 Cor. 3.22 Mat. 6.20 2 Pet. 1.4 Gen. 17.1 7 Let those who have their portien here whose names are written in the earth who have all their good things here let them mind earthly things and take their fill of these dreggs But you the people of God who have the heavenly calling great and glorious hopes interest in Christ treasures in heaven precious promises an All sufficient God for your God
therefore clothed with humility Humility is the great Grace Augustine being ask'd what was the first Grace answered Humility What 's the second Humility What the third Humility 'T is all in all 't is a prime and choice grace 't is the crown the ornament the varnish of every grace 't is that which makes every grace to thrive nothing brings into the soul so much joy as Humility for God loves to lay his wines in the lowest Cellars Oh! labour to act this grace and to walk humbly What is man that he should be proud what are the best of men that they should be pufft up what are you a little dust Cum humilimus cur non humilimus Bern. a little well-complexion'd dust poor piles of grasse things of nothing finite drops creatures and sinful creatures too meditate much upon this and upon the glorious Majesty of God your infinite distance from him this will make you humble this will draw out self-debasing God exalting grace-admiring thoughts Gen. 31.10 and there 's humility this will make you with Jacob to say you are lesse then the least of all Gods mercies Job 42.6 Isaiah 6.5 Ephes 3.8 1 Tim. 1.13 with Job to abhor your selves in dust and ashes with Isaiah to cry out unclean with Paul the least of Saints and the greatest of sinners and this is rare walking Secondly walk uprightly be upright and straight 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 singlenesse of heart with all the heart as the Scripture expresses it A divided heart is a naughty heart when men halt betwixt God and Baal betwixt Heaven and Earth Grace and Sin Christ hath something and the Divel hath something here 's hypocrisie Take heed of this God hates it he can pity a child though he stumbles and falls but he abhors an halting hypocrite Let God have all devote the whole man to him have but * Psal 86.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag An hypocrite is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double hearted man James 1.8 Psalm 101.2 Prov. 10.29 Isa 38.3 one heart for his service and glory thus walk and this shall be your advantage you shall have much of Gods presence I will behave my self wisely in a perfect way O when wilt thou come unto me You shall find the influences of grace to strengthen you to hold out in your walking The way of the Lord is strength to the upright Upright walking will sweeten every affliction See 2 Corinth 1.12 will sweeten death it self to you It did so to good Hezekiah Remember O Lord how I have walked before thee in truth and with a perfect heart In a word thus walk and God will deny you nothing The Lord will give grace and glory Psalm 84.11 no good thing will he withhold from them that walk uprightly Thirdly Walk with God closely I might here lament the loose walking of many Professors in our age What 's become of our close walking the people of God in former times how strict were they how circumspect we have found out a broader way to Heaven then what they walked in We may sadly complain as to the Power of Godlinesse there is a mighty forsaking in this Nation Remember from whence you are fallen and repent Revel 2.5 set up again close walking with God allow not your selves in the practice of the least sin flee from the very appearance of evil 2 Thess 5.22 omit not any duty be it never so difficult comply with every command Luke 1.6 let no temptations cause you so much as to step aside from God thus do you keep close to God and he will keep close to you 2 Chron. 15.2 but if you forsake him he will forsake you And let me tell you this every departure from God will end in bitternesse Psalm 51.8 if you leave him to gratifie corruption look for 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 lâ—st he walk naked and they see his shame Revel 16.15 Matth. 13. ult What I say unto you I say unto all Watch saith Christ In your walking see you be thus watchfull Your way is slippery you may soon lose it the heart like Balaams Asse Numb 22. â—3 will be flying out of the path the Divel laies snares for you many en miâ—s lie waiting for you you had need look about you and be carefull what you do Keep thy heart with all diligence Prov. 4.13 saith Solomon Keep it as a Jailor keeps his close Prisoner with a watchful eye for fear he give him the slip where ever you are there is a deceitful heart within a tempting Divel and a flattering world without look to your selves and keep your feet when you go into the House of God Eccl. 5.1 when you go into your own houses every place is full of snares and therefore in all places and in all things watch The heeedful Walker is the sure Walker David neglecting this duty 2 Tim. 4.5 Psalm 73.2 his feet were almost gone nay in three or four eminent cases they were quite gone Fifthly walk with God unweariedly take heed of tyring in the way of Holinesse The Heavenly Orbs are in perpetual motion and yet unwearied The Sun hath run his course for some thousands of years 't is as fresh as ever it was Oh that Grace might imitate Nature Be not weary in well-doing Gal. 6.9 2 Thess 3.13 you shal reap if ye faint not What a shame is it to us Wicked men are never weary in the service of their lusts and how soon are we weary in the service of our God We cannot spend a little time in prayer but the duty grows irksome Mal. 1.13 and in the general course of our obedience we are ready to sit down almost as soon as we have set out Away with this slothfulnesse hold out vigorously though work be difficult though God doth exercise you with much waiting yet be not weary Sixthly Walk with God believingly We walk by faith in opposition to sight Oh! that we did walk by faith in opposition to carnal reason to sinfull dependancies to distrustfull faintings 2 Cor. 5.7 In your resting I mean upon Christ is the act of faith in your walking is the life of faith Paul tels us Gal. 2.20 the 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
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 deifi'd He must to Heaven in a whirlwinde ride Or was 't because had a more lingring death Giv'n timely notice of thy passing breath Such rivers would have flowen from mortal eyes As might the world with a new flood surprize Or else like Niobe such had been our moan That all mankinde had wept into a stone But now amazement did our tears suppresse And made our grief the more but danger lesse Forraign Geographers did once surmize That England had three Universities London was one but now they 'l change their tone 'T is now too true England hath lesse by one O you Caligula's whose monstrous rage Could 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 't is done and here doth bleeding lie As in a Map all Englands Ministry You brood of Munster whose prodigious ire Destines 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 Chanel take Our Senate did espouse those choice remaines To Sion-House Cambridge forbade the banes 'T was doubtful where that walking Library Would fixe both places were resolv'd to try Their titles but at last did thus agree To send it to the Universitie Upon these termes they should with Vines dispense And send him hither for a recompence 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 blam'd the publike 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 ingrost It could not then be said to Englands shame It hath no Synods for such was thy fame That in thy Head as in a Common Hall They saw they heard a Councel general Some say that Englands present Ministry Is nothing but an Antichristian fry Then sure thou was 't the Pope for 't was confest Thou hadst all Lawes 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 prize His sacred reliques and idolatrize Lest other Students when his parts they hear Grow negligent and sink into despair Do but name Vines more need not be exprest 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 Vxbridge will speak his renown Oftner then 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 'me pleas'd 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 'le rather chuse 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 Herse Eager devotion martyrs him in verse Yet farewel mirth Just reason for complaint When Vines are dead no wonder if we faint Nothing but Cypresse pensive heads shall dresse The Vineyard is become a wildernesse Soure 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 Presse Was needlesse since the streams of happinesse Ran from thee freely and thou didst distill The blessed dictates of thy Makers Will For soules inflam'd with lust Thy Art divine Afforded water when they long'd for wine And where a soul lay prostrate with despair Thy wine prov'd Aqua vitae cordial rare Milk unto babes strong meat to manly stature Thy doctrine sympathiz'd with every nature Thus the Vine flourish'd till a soveraign 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 tombe Make room I pray for one who with lame verse Can only crawle to offer at his Herfe My muse like Croesus son was fast tongue-ti'd And had ne're spoke had not his father di'd Let her but groan to ease her heart and then She shall give over and be dumb agen Oh you his people let your sorrow swell To floods of tears which to'th'world may tell Your losse and when y'have wept your eyes quite dry Let him be wept by your posterity How have we angred Heaven what ugly sin Hath in this wretched City harbour'd 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 stretch't 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'skies Reverend Gataker whose unfathom'd braine Did all the Arts and Sciences contain Laborious Robinson whose care and pain Was for immortal soules not wealth or gain Stout-hearted Love who durst defie the axe When others yielded like the melting waxe These are no more and to compleat our wo Eloquent Vines stoops to deaths fatal blow Have patience Gentlemen and tithes abhor'd * The Patron Will lapsed be unto the present Lord. You need not beat your braines how to lay waste Our pious Clergy See with speed they haste To get into their Ark before the cloud That gathers thick poure 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 damn'd Apostacy that horrid crime Which threatens ruine to our present time Oh for an Atlas to uphold the Sphear Of our reeling Church which frighted shakes with fear I could my self turn Seeker but 't is vain Another sturdy resolute Vines to gain He whose undaunted courage did contend With blasphemies and errours to his end No armed vice or wickednesse in buffe No scarlet sinners gown or chain or ruffe Could fright him to base silence no sweet bait With a hook in it but he scorn'd it strait Rather then swear that which his soul did dread He lost his Headship would have lost his Head When England's Essex fell our Nations glory Who but Seraphick Vines must tell his story The drooping State that did attend his fall When Lords and Commons wept his Funeral The mourning drum the Lance and Ensignes trail'd The robes of honour all in Sables vail'd Did but affect the eye 't was only he Who tun'd our hearts into sad melody His tongue and pen eterniz'd Essex more Then all the trophies which his tombe then wore And this will sound our learned Vines his praise Louder then riming or our crackling bayes Thomas Playre Gent. FINIS