Thankfulness in grain: or a good life the best return. Delivered in another sermon on the same occasion in St. Dionis, Back-Church, Aug. 14. 1653. By Nath. Hardy, Master of Arts, and preacher to that parish. Hardy, Nathaniel, 1618-1670. 1653 Approx. 185 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A87104 Wing H749 Thomason E723_6 ESTC R12852 ESTC R207247 99866312 99866312 118582

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Early English books online. (EEBO-TCP ; phase 1, no. A87104) Transcribed from: (Early English Books Online ; image set 118582) Images scanned from microfilm: (Thomason Tracts ; 111:E723[6]) Thankfulness in grain: or a good life the best return. Delivered in another sermon on the same occasion in St. Dionis, Back-Church, Aug. 14. 1653. By Nath. Hardy, Master of Arts, and preacher to that parish. Hardy, Nathaniel, 1618-1670. [4], 52 p. Printed by T.W. for Nath. Webb and Will. Grantham, at the sign of the Black Bear in St. Paul's Church-yard, near the little North-door, London, : 1654. [i.e. 1653] Thomason received his copy in December 1653. Annotation on Thomason copy: "Dec. 5."; imprint date crossed out and "1653" written in. Reproduction of the original in the British Library.

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eng Bible. -- O.T. -- Psalms CXVI, 9 -- Sermons. Christian life -- Early works to 1800. Sermons, English -- 17th century. 2007-05 Assigned for keying and markup 2007-05 Keyed and coded from ProQuest page images 2007-07 Sampled and proofread 2007-07 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

Thankfulneſs in Grain: OR, A GOOD LIFE THE BEST RETURN.

Delivered in another Sermon on the ſame occaſion in St. Dionis, Back-Church, Aug. 14. 1653.

By NATH. HARDY, Maſter of Arts, and Preacher to that Pariſh.

Deut. 10. 12, 13.

And now Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his waies, and to love him, and to ſerve the Lord thy God with all thy heart, and with all thy ſoul? To keep the Commandments of the Lord, and his Statutes which I command thee this day for thy good.

Aug. Meditat.

Oportet me Domine tantò magis tibi gratioſum & devotum ad ſerviendum promptiorem exiſtere, quanto me de tantis beneficiis obligatiorem conſpicio in reddendâ ratione.

Bern. Serm. cont. ingratitud.

Non verbo tantum, vel linguâ, ſed opere & veritate exhibeamus nos gratos ei qui dator gratiarum Dominus Deus noſter, qui eſt benedictus in ſecula.

LONDON, Printed by T. W. for Nath. Webb, and Will. Grantham, at the ſign of the Black Bear in St. Paul's Church-yard, near the little North-door. 165

Sermons preached by Nathanael Hardy, M. A. and Preacher to the Pariſh of St. Dionis Back-Church. JƲſtice Triumphing, or, The Spoylers ſpoyled, A Sermon preached on the 5th of November in the Cathedral Church of St. Pauls. The Arraignment of licencious Liberty, and oppreſſing Tyrannie, In a Sermon at a Faſt before the Lords in Parliament, in the Abbey-Church at Weſtminſter. Faiths Victory over Nature, A Sermon preached at the Funerals of Mr. John Ruſhout Junior. The ſafeſt Convoy, or, The ſtrongeſt Helper, A Valedictory Sermon before the Right Honourable Sir Thomas Bendiſh Baronet, his Majeſties Embaſſadour to the Grand Seigniour at Conſtantinople. A Divine Proſpective repreſenting the Juſt Man's peacefull End, A Sermon at the Funeral of the Right VVorſhipfull Sir John Gayr Knight. Love and Fear the inſeparable Twins of a bleſt Matrimony, A Sermon occaſioned by the Nuptials between Mr. William Chriſtmas, and Mrs Elizabeth Adams. Divinity in Mortality, or, The Goſpels excellency, and the Preachers frailty, A Sermon at the Funerals of Mr. Richard Goddard, Miniſter of the Pariſh of St. Gregories by St. Pauls. Two Mites, or, A gratefull acknowledgement of God's ſingular goodneſs: In two Sermons, occaſioned by the Author's late unexpected Recovery from a deſperate Sickneſs.

Printed and are to be ſold by Nath. Web, and Will. Grantham, at the black Bear in St. Paul's Church-yard, near the little North-door.

To the Right Worthy, and his much Honoured Lady, the Lady Mary Saltingſtall, preſent proſperity, and future felicity. Good Madam,

I Have now fulfilled your deſire in publiſhing theſe weak notions. I hope you will pardon me that withall I fulfill my own deſire, which is by theſe lines to let the World know my ſingular obligations to your Ladyſhip.

Among thoſe many graces which adorn your truly Chriſtian life, your cordial love to the Orthodox Diſpenſers of the Goſpel, is not the leaſt; and it is ſo much the more amiable, becauſe in this apoſtatizing age, wherein the love of many waxeth cold towards, and the rage of ſome groweth hot againſt them.

Indeed as for my own particular I have far leſs reaſon to complain than many others of my Brethren, and thoſe far more deſerving than my ſelf; it having pleaſed Almighty God both to reſtrain my Enemies, and multiply my Friends beyond expectation.

And truly, next to the infinite goodneſs of my God (which I deſire for ever to celebrate) and the no leſs faithfull than skilfull endeavours of my worthy Phyſicians (which I ſhall alwaies acknowledge) I muſt attribute my late (almoſt miraculous) recovery, to the fervent interceſſions of my affectionate Friends at the Throne of Grace on my behalf.

To them all I return my hearty thanks, and promiſe my daily prayers for them, and more eſpecially for you (my honoured Lady) whom I have reaſon to eſteem as none of the meaneſt among them, That your health may be prolonged, and your troubles ended, your Children bleſſed, and your comforts enlarged; finally, that you may ſparkle as a Diamond here in grace, and hereafter ſhine as a Star in glory, ſhall be the unceſſant prayer of

Your Ladyſhips real Friend, and Servant in the Lord, NATH. HARDY.
Pſal. 116. v. 9. I will walk before the Lord in the Land of the Living.

MAns preſent Condition is ſubject to frequent alterations; our life, like the ſea, ebbeth & floweth; as the Moon, waxeth and waineth, and, with the air, is now Cloudie and anon cleer, Nulla ſors longa eſt, dolor ac volupt as Sen. Thyeſt. Habet has vices conditio mortalium ut adverſa ex ſecundis & ſecunda ex adverſisnaſcantur. Pli. paneg. Invicem cedunt, ſaith the Tragedian truly, we continue not long in one ſtate: the day hath the viciſitude of an evening and morning, the year, of Winter and Summer: health and ſickneſs, adverſity and proſperity, interchangeably ſucceed each other in this our earthly pilgrimage. And now what more fit? then that as our condition is mutable, ſo our diſpoſition ſhould be anſwerable; and our ſpirituall frame be ſuitable to our temporal eſtate; To hope in adverſity, and to ſear in proſperity; for health to be thankfull, and under ſickneſs to be patient: finally in afflictions to ſeek God with tears, and after deliverance to walk before him with joy, is a truly Religious temper. Thus was it with this holy man David, whom we find in this Pſalm, expreſſing this behaviour under both conditions; when he found trouble and ſorrow, he called upon the Name of the Lord; and when his Soul is delivered from death, he reſolveth upon walking before the Lord in the words of the Text now read, I will walk, &c.

At the mentioning of this Scripture, I doubt not but you conjecture the reaſon of my chooſing it: and I hope (beloved) you will pardon me that as yet I preach to my ſelf, I ſhall be the fitter to preach to you; nay, let me tell you, as in teaching you I ſpeak to my ſelf, ſo in admoniſhing my ſelf I ſpeak to you: what lately was, and now is my condition, either formerly hath been, or ſhortly may be any of yours: beſides the duty of the Text is ſuch as concerneth, not only me but all here preſent to put in practiſe, as being that, without the performance of which no man can order his converſation aright. Finally, if you look back on the former ſubject, that calleth for this, and this anſwereth to that, that is as the foundation, this, as the ſuperſtructure, both required to a perfect fabrick; that, as the doctrine, this, as the uſe, both requiſite to a compleat Sermon; and therefore having from the former Scripture commemorated the mercy; I conceived it very fit to mind both my ſelf and you of the duty from theſe words, I will walk, &c.

Indeed with little adoe we may find both in this text. According to a different reading of the firſt words I ſhall, and I will, the clauſe puts on a ſeverall ſenſe; if we read I ſhall walk, they are words of confident expectation, if I will, they are words of obedient reſolution. According to the former, the Pſalmiſt promiſeth ſomewhat to himſelf from God, according to the latter he promiſeth ſomewhat of himſelf to God. Both theſe conſtructions are probable and profitable; ſo that I ſhall omit neither: but yet having already drunk deep to you in the cup of Gods ſalvation, I ſhall now onely give you a taſt of that, and haſten to take the other Cup into my hand, to wit of gratulation: and as I ſhall deſire to begin my ſelf, ſo I hope you will all pledge me, that ſo this ſaving health may go round, every one of us reſolving, ſome for health continued, others for health reſtored, in the Pſalmiſts words, I will walk, &c.

Begin we then with that ſenſe which repreſents the words as a confident expectation of future preſervation: I ſhall walk before the Lord in the land of the living. Amplificat beneficium ab effectu liberationis, ſaith a judicious expoſitor, Interpr. 1. Moller. in loc. the benefit of deliverance mentioned in the former, is amplified in this verſe from the effect he hoped would follow upon it: that having eſcaped ſo great danger, his days on earth ſhould now be prolonged.

So that in the words thus interpreted, there are theſe two things obſervable: the matter, and the ground of his hope; in that, he looketh forward to what is to come, in this, backward to what was paſt; that which he hopeth for, is, to walk before the Lord in the land of the living, that whence this hope did ariſe, was a ſingular deliverance already vouchfed from death, teares, and falling; and of each of theſe with all poſſible brevity and perſpicuity.

That which the Pſalmiſt here promiſeth to himſelf Part. 1. is double, to wit walking in the land of the living, and that before the Lord, and ſo his hope appeareth to be both of a longer and a comfortable life.

1. I ſhall walk in land of the living. It is generally acknowledged In his terris ubi mortalem vitam agimus. Muis in loc. by interpreters, that this preſent world is here called the land of the living, and it is ſo phraſed in oppoſition to the grave, which is the land of dead carkaſſes. Silence oblivion, darkneſs, death and corruption, are the dolefull attendants on thoſe ſubterraneous parts; but this earth is the land of commerce, and light, and life. From this land of the living, Iſa. 53. 8. the Meſſiah is ſaid to be cut off, and in this it is that here David ſaith, he ſhould walk. Walking is a continued progreſſive motion, wherein ſtep is added to ſtep, and ſo fitly reſembleth prolongation of life, wherein dayes are added to dayes. The confidence David had of this, is that which here he mentioneth with joy, thereby intimating what eſteem and account he had of this life, to wit as a bleſſing to be hoped for and rejoyced in. This will the more appear, if we obſerve how earneſtly, when in danger, he deprecateth death. So in this Pſalme: Oh Lord, I beſeech thee deliver my ſoule, and in another Pſalme, Oh my God, take me not away in the verſe 4. Pſal. 102. 24. 6. 4. midſt of my dayes, and againe, Return, O Lord, deliver my ſoul, oh ſave me for thy mercies ſake; all which plainly inſinuate how pretious life was in his ſight. The like temper is obſervable in Hezechiah, to whom when the meſſage of death came, it fetched tears from his eyes, ſighes from his heart, and prayers from his lips; nor was he leſs joyfull at the reverſing; than mournful upon the denouncing of the ſentence, witneſs the writing he pend upon his recovery. Nor is this onely an old Teſtament ſpirit, conſult the practice of Chriſtians under the new Teſtament, and you ſhall finde them looking upon life and death with the ſame aſpect: witneſs S. Paul, who ſpeaketh of deliverance from death, as a thing which he did truſt and hope for, and to that end deſireth Quis enim vult mori prorſus nemo, & ita nemo ut Beato Petro diceretur alter te cinget & feret quò tu non vis. Aug. de verb. Apoſt. Ser. 33. Joh. 10. 18. Matth. 26. 39. Joh. 12. 27. Neque enim hanc humanae naturae legem ſancit ut turbidis animi motibus omnino vacet, ſed quod virtute perfici potest ut eos in poteſtate teneat. Dam. paral. l. 3. c. 27. the concurrence of the Corinthians prayers. Saint Peter, concerning whoſe death Chriſt foretelling ſaith, another ſhould lead him whither he would not, thereby ſignifying how unwelcome death would be to him. What ſpeak I of Saints? when our Lord himſelf prayeth in the Garden: Let this Cup paſs, and before that, Father ſave me from this houre. The truth is, deſire of life is naturall to all men, and though grace do moderate, yet it doth not extinguiſh naturall deſire in good men: Beſides life, ſaith the Philoſopher, is in its own nature good, and being good in it ſelf, muſt needs be ſo to a good man, yea to him moſt good, and therefore moſt deſirable.

It is a Meditation which ſeemeth to check the folly of thoſe men who fancy a kinde of perfection in wiſhing, hoping and praying for an untimely death, and a ſpeedy diſſolution. That this is but a dream will the better appear if you conſider, that

1. In ſome perſons this is an argument of wickednes, when men either through diſcontent at their preſent condition, or impatiency under affliction or diſpair of Gods mercy, wiſh Hac autem vitae appetitio ut naturalis cum ſuis ſe limitibus continet honeſta eſt & in optimo quoque cernitur. Chreſol. Myſtagog. l. 4. c. 2. 〈 in non-Latin alphabet 〉 . Ariſt. Eth. l. 9. c. 9. Philip. 1. 23. Ridiculum eſt ad mortem currere aedio vitae. Ep cur. apud Sen. Epiſto. 24. 〈 in non-Latin alphabet 〉 . Doroth. doctr. 12. in B. P. T. 1. Gr. Lat. themſelves cut off from the land of the living; ſuch deſires are ſo far from manifeſting ſtrength of grace, that they argue corruption to be prevayling. To ſuch perſons that is very ſutable which Chremes ſaid to his ſon Clitipho, who, being croſs'd in his deſire, would needs dye: diſce prius vivere, let them firſt learn to live, ere they deſire to dy.

2. In the beſt of Gods Saints it is many times an argument of weakneſs, as being an act of paſſion and frowardnes; ſuch was Jobs expoſtulation, when he ſaith, wherefore is light given to him that is in miſery, and life to the bitter in ſoule? And Jonahs prayer, now O Lord I beſeech thee, take my life from me; nor are thoſe good men to be commended but condemned Job 3. 20. John 4. 3. for thoſe paſſions.

3. Thoſe deſires which are the fruits of ſtrong grace 2 Cor. 5. 4. 2. In hoc i. e. propter hec ſcilicet mortem & diſſolutionem quae inteevenire debet ut vita hac tranſeamus ad aeternam ingemiſcimus, Lapid. ibid. Ad regnum quippe non poteſt niſi interpoſit â morte tranſire, & idcirco confidendo quaſi ambigit & quaſi ambigendo confidit, & gaudens metuit & metuens gaudet Greg. l. 31. Mor. cap. 16. and argue full aſſurance of Gods love are,

1. Not ſo much of death, as of that bliſs which attendeth upon it: indeed, Saint Paul ſaith of himſelf, he had a deſire to depart, but he preſently addeth, and to be with Chriſt; the diſſolution of his perſon, departure of his ſoul from his body was not, could not be gratefull to him in it ſelf, but onely in order to that intimate union of his ſoul with Chriſt: and yet more plainly, when he ſpeaketh of himſelf and his fellow Saints, he expreſſeth it negatively as well as affirmatively, not for that we would be unclothed, but clothed upon, that mortality might be ſwallowed up of life: hence it is, that theſe praeceding words, in this we groan earneſtly, are by ſome expounded, becauſe of this, to wit the diſſolving of our earthly tabernacle, we groane, as being contrary to nature, though we deſire to be clothed upon wih our houſe which is from heaven, this being ſuitable to grace. The truth is, it is not this death, but the other life which a godly man wiſheth for, or if he may be ſaid to deſire death, it is not becauſe his will chooſeth, but neceſſit, enforceth it. Thus the caſe ſtands, that eternall life cannot be enjoyed till death he paſſed thorough, nor can the robes of glory be put on, till thoſe rags of mortality be put off, and on upon this account is death acceptable to a godly man.

2. Not Abſolute and illimited, but conditionall and ſubmiſſive. When good men in a right way deſire to dy, it is with this proviſo, if it may ſtand with Gods will, and tend to his glory: a godly man, though he be willing to dy, he is neither weary of the troubles, nor doth he undervalue the comforts of life, and whileſt he is deſirous to dy for his own ſake, he is ready to live for Gods and the Churches. Indeed if you would know wherein the perfection of grace in order Confirmandus eſt animus vel ad mortis vel ad vitae patientiam. Sen. ep. 24. to life and death conſiſts, it is in an indifferency to either, as God ſhall determine; to live and dy are acts of Nature, but to be willing to live or dy as God will, is an act of grace, and that in ſtrength. So that indeed both theſe declare a great meaſure of grace, on the one hand when Gods determination appeareth to be for death, to rejoyce in hope of the glory of God, and to be ſo far from fearing, as in order to that glory to deſire it: on the other hand, when Gods pleaſure is manifeſt for life, to rejoyce in hope of bringing glory to God, and not onely to be well contented, but well pleaſed with the continuation of our life, as David here expreſſeth himſelf to be in ſaying, I ſhall walk in the land of the living.

2. But what is it that rendreth this life the matter of David's deſire and hope?

Is it becauſe (as the Papiſts imagine) the ſouls of the old Teſtament Saints aſcended not to heaven preſently after death, but Limbus patrum eſt ſinus inferni intra terrae viſcera, in quo anima Patriarcharum poenam damni ſuſtinuerint, ac liberationem per Chriſti ad inferos diſcenſum cupide expectaverint. were detained in Limbo, til Chriſt by deſcending thither freed them thence, and carryed them with him to Heaven? no, beloved, this opinion is rayſed upon a rotten foundation, as if the gate of Paradiſe were not open to believers before the comming and death of Chriſt; whereas the Death of Chriſt, Profuit antequam fuit, was effectuall as to its merit, before it was in time: in which reſpect among others he is called, the Lambe ſlaine from the beginning of the world: nay, beſides our Saviour expreſſely confuteth it, when ſpeaking of Abraham, Iſaac, Jacob, he ſaith, they live to God, the ſenſe Bellarm. 2. de Purgat. cap. 7. Rev. 13. 8. Luc. 20. 38. Matth. 8. 11. whereof can be no other, but that in their ſoules they (though dead) live with God in bliſs; and againe, when he ſuppoſeth Abraham, and Iſaac, and Jacob, to be in the Kingdom of Heaven, where he promiſeth that many from the Eaſt and Agnus Dei dicitur occiſus ab origine mundi, non tantum ratione decreti promiſſionis ac typorum in ſacrifici s ſed etiam ratione fructus & efficaciae. Weſt ſhall ſit down with them.

Or is it as ſome among our ſelves have fancyed, that the Saints of thoſe times had not a cleere Revelation of that other world, nor attained any full aſſurance of their future happines? no, neither, the Author to the Hebrews plainly affirmeth concerning Abraham, that he looked for a City which hath foundations, whoſe builder and maker is God: of Moſes, that he had reſpect to the recompence of reward, yea, of all Gerard. de morte par. 172. thoſe Patriarchs, that they dyed in faith, and this of an heavenly Countrey, and this ſo ſtrong, that it begat in them Hebr. 11. 10, 13, 16, 26. an earneſt deſire after it.

If you would know the true reaſon, it is intimated in thoſe words, before the Lord, which are interpreted as noting either a duty or a mercy, and though the former acception belong properly to the other conſtruction, yet both may be fitly made uſe of in this. Before God, that is, in his ſervice, or before God, that is, under his care.

1. I ſhall walk before the Lord in the land of the living, that is, by continuing in this world, I ſhall have opportunity of doing God ſervice: It was not becauſe thoſe holy men had leſs aſſurance of Gods love than we, but becauſe they had greater affections to Gods ſervice then we, that this life was ſo amiable in their eyes. To this purpoſe the reaſonings of David and Hezechiah concerning death, and the grave, are very obſervable, Shall the duſt prayſe thee? ſhall it declare Pſal. 30. 9. thy truth, ſo David. The grave cannot prayſe, death cannot celebrate thee, ſo Hezechiah; they ſaw death would render Iſ. 38. 18. them uſeleſs ſor Gods honour, and therefore principally they prayed againſt it.

It lets us ſee, what is the frame of a Religious man, to rejoyce in life, that he may walk before the Lord, and miniſter to him in the place wherein he hath ſet him. Indeed that joy, hope, deſire of life which is founded upon this conſideration, is not onely lawfull but commendable: and truly herein is a vaſt difference manifeſt between the wicked and the godly. To walk in the land of the living is the wicked mans deſire, yea were it poſſible he would walk here for ever, but for what end? only to enjoy his luſts, have his fill of pleaſure, and increaſe his wealth: whereas the godly mans aime in deſiring to live is that he may walk before God, advance his glory, and perform his ſervice. Upon this account it is that one hath Obſerva, quod non dicit verſabor in deliciis in urbe mea regia, ſed verſabor coram domino n terris viventium. Muſc. in loc. coram facie Jehovae. Moll. ibidem. fitly taken notice how David doth not ſay, I ſhall now ſatiate my ſelf with delights in my royall Citty, but, I ſhall walk before the Lord in the land of the living.

2. And moſt ſuitably to this interpretation this before the Lord, is as much as under his carefull eye. The words according to the Hebrew may be read before the face of the Lord, by which is meant his preſence, and that not generall before which all men walk, but ſpeciall, before which onely good men walk. Indeed in this ſenſe God face is as much as his favour, and as to be caſt out of his ſight or face is to be under his anger, ſo to walk before his face is to be in favour Abjici à facie Dei eſt eſſe in indignatione Dei ſic dicebat alibi projectus ſum à facie oculorum tuorum, nam it a ſolent abj ci à facie principum quibus i li indignantur. Muſc. in pſal. 56. with him: ſo that the meaning is, as if the Pſalmiſt had ſaid, I ſhall live ſecure and ſafe in this world under the carefull protection of the Almighty. It is not then barely living with which David was ſo much in love, but living under Gods tuition. And this is the Confidence which he here ſeemeth to utter with ſo much joy, that Gods gratious providence ſhould watch over him the remainder of his dayes. It is that which this holy man elswhere expreſſeth, when he ſaith, In the ſecret of his tabernacle he ſhall hide me, he ſhall ſet me upon a rock; a rock is a place of ſtrength and defence, Tutus degam inter vivos ſub favore Domini. Vatabl. in loc. Pſal. 27. 5. the tabernacle a place of ſafety and refuge; this was Gods mercifull preſence to David, ſecuring him from all dangers.

This is that which not he alone, but all godly men may Tantundem mihi valet atque agere ſub ejus cura. Calv. ibid. Pſal. 33. 14. 34. 18. Verſe 13. aſſure themſelves of. It is the poſitive aſſertion of the Pſalmiſt, the eyes of the Lord are upon the righteous, nay, in the preceding Pſalm he uſhereth it in with an Ecce, Behold the eye of the Lord is upon them that fear him: there is an obſerving eye, the eye of his knowledge which is upon all men, ſo much is affirmed at the 13. verſe of that Pſalm, the Lord looketh from heaven, and beholdeth all the ſons of men: Aſpectus divinitatis propriae munus eſt conſervationis humanae Salo. de Gub. Dei. l. 2. Pſal. 123. 2. 〈 in non-Latin alphabet 〉 Baſ. in Pſal. 32. reſpicit enim Propheta ad hominum conſuetudinem & praeſertim parentum nam qui liberos ſuos vehementur amant cos habent perpetuo & geſt ant in oculis ſuis liberi igitur dicuntur ambulare coram facie & in oculis parentum quos habent excubitores pro ſua incolumitate & ſalute. Moller. in loc. but his preſerving eye the eye, of his Care, is onely upon his righteous ones who fear him. Their eye is upon him in duty, as the eye of the Handmaid is upon her miſtris to ſerve her, his eye is upon them in mercy, as the eye of the owner is upon his cattell to feed them. One upon the Text conceiveth in this expreſſion of walking before God an alluſion to the practice of tender parents, eſpecially towards their little Children:

Omnis enim in nat is chari ſtat cura parent is Such is for the moſt part, the love of parents to their Children (eſpecially when young) that they cannot endure them out of their ſight, but would always have their own eye upon them, in which reſpect the Children may be ſaid to walk before their parents: no leſs is the Fatherly, yea Motherly affection of God towards his people, whom he adopts for his children, and keepeth ever in his ſight. Hence is that ſweet expreſſion of God to the Church, Behold, I have graven thee upon the palmes of my hands, thy walls are continually before Iſa. 49. 16. me. It is the command given to Iſrael concerning the Commandements; Thou ſhalt bind them for a ſigne upon thine Deut. 6. 8. hand, and they ſhall be as frontlets between thine eyes, whereby is intimated a ſedulous care both in peruſing and performing them; not much unlike is this of Gods graving Iſrael upon his hands, and ſetting his walls before his eyes, the intent thereof being to expreſs the ſingular Care and mindfull regard of God to his Church, and which would not be paſt by, it is not a writing (that may be blotted out) but an ingraving, and this ingraving is not upon the back (then it might be the ſooner rubd off or worn out) but upon the palms of his hands; ſo firm and permanent is the Almighty's Care of his people.

To this purpoſe are thoſe choice Metaphors which Moſes uſeth concerning Gods Care of Jacob (meaning his poſterity) he led him about, to wit in the wilderneſs, or as the ſeptuagint Deur. 32. 10. 11. tranſlate, and the Hebrew will beare it, he compaſſed Tutum auxilium poſtulans propheta, ait, cuſtodi me Domine ut pupillam oculi, ut protectionis divinae fieret eitàm ſollicita & tuta cuſtodia quàm pupillam oculi tutiſſimo quondam naturae v llo munere dignatus eſt. Ambroſ. 〈…〉 Hexam. l. 6. Pſal. 91. 1. him about, to wit with his love, he kept him as the apple of his eye; no part of mans body ſo ſtrongly guarded by nature, nor which men are ſo tender of, as the apple of the eye, ſo ſingular was Gods Providence towards Iſrael, yea that he might moſt fully repreſent it, he compareth God to an Eagle bearing her young ones (not as her prey in her talents, but) on her wings, wherby they are ſafe from all danger. Finally, upon this account it is that the godly man is ſaid not only to walk before, but to dwell in God, and abide under his ſhadow; and ſurely as there muſt needs be ſafety in thoſe walls where ſalvation is appointed for walls, ſo there cannot but be ſecurity in his dwelling, to whom the moſt high's ſecret becommeth an habitation.

How happy is the condition of a Saint? whereas the Lord Prov. 15. 29. Pſal. 34. 18. Gen, 4. 16. is far from the wicked, he is nigh to the good; Cain goeth out from the preſence of the Lord, David continually walketh before the Lord; the ungodly are like ſtragling Chickens often ſnatch'd up by the devouring Kite, whileſt the godly are cloſe under the hens wings; thoſe like ſtray ſheep wander up and down, expoſed to variety of dangers, whileſt theſe being under the ſhepheards care feed ſecurely. Indeed no felicity like to that which is to be found in Gods affection; nor ſafety to that of his Protection, Behold he that keepeth Iſrael ſhall Pſal. 121. 1. neither ſlumber nor ſleep, ſaith the Pſalmiſt; that which Cain refuſed to be to his brother, God is to his ſervants, their keeper, yea ſo watchfull a keeper, that his eye is never off them day nor night, it cloſeth not, no not ſo much as winketh, it ſleepeth not by night, nor ſlumbreth by day, and therefore well may they lye down and ſleep in peace, yea riſe up and walk without fear; it is Saint Paul's challenge, if God be for us, who can be againſt us? let it be the comfort of every Rom. 32. Saint, none can be ſo againſt him as to prevail, becauſe he walketh before God; and ſo much ſhall ſuffice for the matter paſs we on to the

Ground of his hope, which will the better appear by Part 2. the connexion of the former verſe with this, becauſe thou haſt delivered I ſhall walk; his confidence for the future is ſtrengthened by his former experience. It is that way of arguing; which David often uſeth. Thus in the 61. Pſalm, I will truſt in the covert of thy wings, is his reſolution, v. 3. For thou haſt been a ſhelter for me, ſo he reaſoneth, v. 2. and again Pſal. 63. 7. Becauſe thou haſt been my help, therefore under the ſhadow of thy wings will I reioyce, and once more in the 1 Sam. 17. 37. The Lord that delivered me out of the paw of the Lion, and the paw of the Bear, he will deliver me out of the hand of this Philiſtin; nor is he alone in this kind of argumentation. Jacob being purſued by his brother Eſau in his prayer for deliverance pleadeth with God that proſperity he vouchſafed him under Laban, by Gen. 32. 10. which means he that paſſed over Jordan with his ſtaff, was now become two bands. Joſuah having beheld one miracle in the diſcomfiture of the Amorites from the ayri heaven, to wit great ſtones caſt down upon them, is bold to Joſu. 10. 11, 12. expect another from the ſtarry heaven, and therefore calleth upon the Sun to ſtand ſtill in Gibeon, and the Moon Videns primum ſignum datum de coelo aērio ex hoc confidens petivit ſecundum de caelo ſydereo. Lyr. ibid. in the valley of Aſcalon. For this reaſon it was that Daniel wreſtling with God for the peoples liberation out of Babylon, maketh mention of his bringing them out of Aegypt, and thence emphatically inferreth a therfore, now therefore, Oh Lord, heare the prayer of thy ſervant, and from the ſame praemiſes S. Paul draweth a like Concluſion, Who delivered Dan. 9. 15. 17. 2 Cor. 1. 10. 2 Tim. 4. 17, 18. Iſa. 26. 11. 63. 15. as from ſo great death, and in whom we truſt he will yet deliver, and again, the Lord ſtood by me, and ſtrengthened me, I was delivered out of the mouth of the Lyon, and the Lord ſhall deliver me from every evill work. And (to name no more) the whole Church upon this conſideration addreſſeth Quaſi diceret Rem novam agis & inſolentem cum enim ſoleas ex uno beneficio alia at que aliaſeriatim ducere, quid modo hanc telam interrūp ? cur non pergis nectere hanc catenam? querſum ver ceſſas tu •• me beneficiis cumulare? Mend. T. a. her ſelf to God with confidence, Lord, thou wilt ordain peace for us, for thou haſt wrought all our works for us; and which is not unfitly taken notice of, upon Gods ſuſpending of his wonted favours ſhe expoſtulateth with him: where is thy zeal and thy ſtrength? the ſounding of thy bowells, and of thy mercyes towards me? are they reſtrained? as if it were a ſtrange and unwonted thing for God not to renew his mercyes where he had formerly conferd them.

Indeed with God the Collation of one bleſſing is a ſufficient reaſon of beſtowing more. As Saint Gregory ſpeaking of the ſignes of the laſt day, ſaith, ſequentium rerum certitudo eſt praet ritorum exhibitio, the accompliſhment of ſome aſſureth the fulfilling of all: So it is no leſs true of divine benefits, the donation of former is a foundation for the ſuperſtructure of future gifts; true it is, this kind of ratiocination prevaileth not with Apud Deum collatio unius beneficii eſt ratio alterius conferendi. Mend. ibid. men, they have done for us, therefore they muſt ſtill; nay, it is accounted impudence to expect or deſire they ſhould; ſome mens ability is cut ſhort, they cannot do as they have done, other mens minds are mutable, their affection cooleth, and Greg. Mag. hom. 1. in Evang. they grow weary of doing what they have done; but neither of theſe are in God who changeth not. Queen Elizabeth's Motto, Semper eadem, though in ſome ſenſe true of her Religious conſtancy, yet is moſt properly due to God who is, ſemper idem, with whom is no variablenes nor ſhadow of Change. There is no abbreviation of his hand nor alteration of his heart, both the fountaine of his power and treaſure of his love are inexhauſtible, and the everlaſting God, the Lord, the Creatour of the ends of the earth fainteth not, neither is weary, to wit of doing good to his people.

Let it therefore be the wiſedom of Saints to treaſure up experiences of Gods goodnes to others, chiefly to themſelves, that they may be both incouragements of faith, and arguments in prayer; That which may make us bluſh in our requeſts to men, let it rather embolden us in our adreſſes to God, namely the bounty we have already received from his hand. We many times cannot find in our hearts to petition thoſe whom we have often troubled before, but David conſidering what God 1 Sam. 7. 18. 28. had done for him & his houſe, & withall what he had promiſed to do, therfore findes in his heart to pray a prayer to him. Indeed promiſes and experiences are ſtrong ſupports of our confidence when we go to God, and plead; Lord, thou ſayedſt, thou wilt do me good, nay Lord, thou haſt been favourable to me, he knoweth not how to deny our ſupplications. This is the confidence, ſaith S. John, that if we ask any thing according to his will, he heareth us, and we may have confidence 1 Joh. 5. 14. that what we ask is according to his will, when it is no more but what he hath ſpoken, yea formerly vouchſafed. And therefore as Saul when David had mercifully ſpared him his life, taketh courage to implore favour for his ſeed: ſo 1 Sam. 24. 22. James 1. 17. Iſa. 40. 28. Videns um pronum ad miſericordiam, habita pro ſe miſericordia una , petit aliam proſemine ſuo. Lyr. ib d. let us upon the grant of one requeſt be emboldned to put up another, and upon the receipt of former mercyes incourage our ſelves to believe, hope, and deſire future; as here David in the text, becauſe thou haſt delivered I ſhall walk And ſo much be ſpoken of the firſt interpretation of the words, proceed we now to a larger inſiſting, on that which (as I conceive) is moſt genuine to the Text and was chiefe in my intention of handling.

And that I may in this ſenſe handle the words according to their juſt and fu l latitude I ſhall conſider them both Int. 2. 1. Abſolutely in themſelves, and 2. Relatively in their connexion.

In the former, we ſhall ſee what was David's reſolution,

In the latter, what was the reaſon of that reſolution:

The better to diſpatch the firſt conſideration of the words, Conſid. 1. obſerve in them 1. His reſolving upon a duty, I will, and 2. The duty he reſolves upon, namely to walk before the Lord in the land of the living.

I will. Saint Bernards comment upon thoſe words of the Part. 1. Pſalmiſt elſwhere, in thee will I truſt, may very well ſerve Attende; quod non dixerit ſperavi aut ſpero, ſed ſperabo, hoc inquit eſt votum meum hoc propoſitum meum, haec intentio cordis mei. as a Paraphraſe on theſe words, I will walk, that is this is my deſire, my purpoſe, and the intention of my heart to walk before him, in reference to this it is that David ſaith elſwhere of himſelf, I have ſaid that I will keep thy word, nay more then ſo, I have ſworne and I will performe it, that I will keep thy righteous udgment, intimating that this was not barely his reſolve, but his oath, and that which he had not onely promiſed but ſworn to do. Be n. in pſal. qui habit. ſerm. 2.

The like we ſhall find to have been the practice of other Saints in Scripture, namely to conſecrate themſelves to God Pſal. 119. 57. 106. by promiſe, thus Jacob voweth a vow, and what is the matter of it? but that the Lord ſhould be his God, not onely on Gen. 28 20. Joſuah 24. 15. whom to truſt, but whom to obey. Joſhuah taketh up a reſolution, both for himſelf and his family to worſhip the true Obligat, ſe ad conſtantiam in obedientia & cultu v ri Dei Par. in Gen. De •• . 29. 10. 2 Chro. 15. 12. 13. God, I and my houſe will ſerve the Lord; Moſes after hee had given the Law to the people, cauſeth them to enter into Covenant for the performance of it. And to name no more Aſah gathereth all Judah together to ſwear unto the Lord, that they would ſeek him, with an execration of him to death who did not keep it.

Nor is it without ſingular reaſon that godly men have taken this courſe, that hereby both they might be the more, ſtrongly obliged to God, and God to them.

1. Theſe promiſes bind us the cloſer to God. To illuſtrate this, you muſt know that religious promiſes are diſtinguiſhed according to the objects about which they are converſant; ſome are of things in their own nature ind fferent, and are called ceremoniall, others are of things in themſelves neceſſary, and termed morall; thoſe, though after promiſe we are bound to obſerve exactly, yet before, we were Sunt etiam quaedam quae non voventes debemus, quaedam etiam quae niſi voverimus non debemus, ſed poſtquam ea Domino promittimus neceſſario reddere conſt ingimur. Aug. Si non voviſſes quid aliud tibi ſuadendum ſuit aut quid melius ab homine fieri poteſt, quam ut ei ſe reſtituat à quo inſtitutus eſt? id. ep. 45. free to do or not to do; theſe, we were before tyed to obſerve, but by this meanes a further bond is layed upon us. There is indeed a ſufficient obligation in Gods Precepts to require our obedience, but when to his precepts we add our own promiſe, it is ſo much the more ingaging. True it is, the Creatures naturall obligation to its Creators command is ſo great that in it ſelf it is not capable of addition, but yet our voluntary promiſes ſerve to inflame our lukewarmenes and ſtir up our backwardnes to obedience. Indeed a religious reſolution is as the putting of a new rowell into the ſpurr which maketh it the ſharper, the twiſting of another threed into the rope whereby it is the ſtronger, or tying of a new knot whereby it is made the faſter. And hence it is that as God in condeſcenſion to our weaknes hath annexed an oath to his promiſes, not to make them firmer in themſelves, but to confirm us the more: ſo godly men in conſideration of their own dulnes adjoyne their promiſes to Gods Precepts, not to ſtrengthen their force in injoyning, but to quicken themſelves the more in obſerving.

2. Theſe ſerious reſolutions of ſerving God, bind him to us; When 1 King. 9. 3. Fil major vel arctior obligatio non per ſe quia creaturae ſumma eſt obligatio Deo, ſed per accidens ſeu ratione noſtrae infirmita tis. Par. in Gen. Solomon dedicated a Temple to God, God engageth himſelf to be there preſent in a ſpecial manner, and from thence to heare the prayers of his people: when we promiſe to be Gods ſervants, what do we but conſecrate our ſelves to be his living Temples, and may not we then expect the like Quid ergo vovemus Deo niſi ut ſimus Templum Dei? nihil gratius ei poſſumus offerre, quaem ut dicamus ei quod dicitur in Eſaia poſſide nos. Aug. in pſal. 128. Si noſtra tueri non vultis & veſtrae defēdetis quicquid paſsuri ſumus dedititii veſtri patientur, privilege? When the ſervant had by the boaring of his eare diſclaimed the benefit of the Jubilee and engaged himſelf to his maſter for ever, the maſter could not but account himſelf obliged to take Care of, and provide for ſuch a ſervant; nor hath Almighty God leſs reſpect to thoſe who Cordially devote themſelves to the obſervance of his Lawes. When the Campanians could not get any ayd from the Romans againſt a potent enemy, they came and ſolemnly ſurrendred themſelves to the Romans, that by policy they might oblige them to their aſſiſtance; and certainly this reſigning our ſelves into Gods hands, this ſerious reſolution of, I will walk before the Lord, is the beſt way to obtain his vigilant protection over us.

But it may be here objected, what meaneth David to ſay thus peremptorily? I will? Saint Paul ſaith, it is God who worketh in us to will and to do, and doth David attribute Phil. 2. 13. it to himſelf, I will? what men reſolve and promiſe muſt be what they are able to performe, and is not walking before God more than he had ability to do? ſo that this Act of devotion ſeemeth to be an Act of preſumption, ſince whileſt he declareth his will, he may be thought to preſume too much upon his power.

To anſwer this briefly, you muſt know,

1. That which here David did, and the Saints in ſuch Seber. Itiner. in Pſalm. reſolves do promis, is but only to do their indeavor. The conjugation of the verbe is Hith pael, and may well be rendred conabor incedere, I will ſtrive to walk, what lyeth in me ſhall not be awanting. Though he might faile in the full execution, yet this was his real intention. It is the temper of a good man even when the fleſh is weak, his ſpirit is willing; ſo Matth. 26. 41. Rom. 7. 18. Volo ſed non valeo. Anſ. in Rom. Paul ſaith of himſelf, to will is preſent with me, but how to perform that which is good I find not; ſome mens minds are larger than their purſes, a Saints heart is greater than his ſtrength; he would do far more than he Can, yea, what he Mens boni ſtudii ac pii voti etiamſi effectum non invenerit c pti operis, habet tamen praemium voluntatis. Salv: do Gub. Dei. l. 4. wants in the Can, he maketh up in the will; God gratiouſly accepting the will for the deed.

2. Beſides, it is not to be doubted but that David in taking up this reſolution, had an eye to divine aſſiſtance. What a good man promiſeth in Civill things is with reſpect to Gods will, and what in divine matters with regard to Gods grace. I will do this or that (God permitting) is either implyed, or expreſſed in ſecular; I will walk (God aſſiſting) is alwayes to be underſtood in ſacred purpoſes. Hence it is that prayers ſtill attend ſuch promiſes, and ſincere reſolutions are alwayes backed with earneſt ſupplication. Therfore you may obſerve him who here maketh this promiſe, I will walk, elſwhere breathing forth that ſigh, Oh that my wayes were ſo directed Pſal. 119. 5. 25. 5. to keep thy ſtatutes, and putting up that requeſt, Lead me in thy truth; yea you may obſerve the Spouſe in the Canticles Cant. 1. 4. joyning both a petition and a promiſe together, we will run after thee, there is the promiſe, but firſt ſhe praemiſeth a petition draw me, thus pious ſouls only reſolve in the might of God, whoſe exciting grace puts them upon purpoſing & aſſiſting Nos dulciter & confidenter voveamus, ille dabit poſſibilitatem ut reddere poſſimus, nos tamen quicquid illi promittimus de illo ſperemus. Aug de Temp. Serm. 5. Ezeck. 36. 27. Philip. 4. 13. grace, ſtrengthens them in performing what is good, and their confident promiſes ariſe not from any truſt in their own but a dependance on his ſtrength, & aſſurauce of his aſſiſtance.

Nor herein do they promiſe to doe more than what God hath promiſed; it is the tenure of the new covenant, I will put my ſpirit within you, and Cauſe you to walk in my Statutes; well may he ſtedfaſtly reſolve who hath Gods Spirit powerfully to enable him; it was no pride nor preſumption in Saint Paul to ſay, I can do all things through Chriſt that ſtrengthneth me; the Spirit of Chriſt in a Christian maketh him after a ſort Almighty; this Spirit is promiſed and aſſured to every Saint, in the ſtrength of which he may boldly ſay, I can, and therefore reſolutely, I will.

Let this practice be our pattern ſeriouſly and firmly to reſolve upon obedience. This was that to which Barnabas perſwades the Antiochians, that with purpoſe of heart they would cleave to the Lord. Indeed the foot will move but Act. 11: 22. ſlowly, or not at all, if the will be not reſolved nor can it be expected, he ſhould Cleave to the Lord, whoſe heart is not ſteeled with a deliberate purpoſe. Alas beloved, we no ſooner begin to tread in this path but many impediments will be layd to diſcourage us in our way, many ſollicitations uſed to draw us out of the way, and if we be not reſolved on the Jourtey, we ſhall ſoon be perſwaded to deſiſt or turn aſide. As a man pulling at a tree, if he find it yeelding, plucketh with the more violence, and a ſuter being but faintly denyed commeth on with the ſtronger force, ſo will the Devill if he find us faint in our purpoſes, wavering in our minds, the Contritio ſemper eſt ex voluntate efficaci deſtruendi culpam commiſſam attritio onſemper cum poſſit ſ pe eſſe conjuncta cum peccato mortali. Filiuc. tract. 6. de contrit. c. 7. more earneſtly tempt, and not reſt till he hath vanquiſhed us. Oh therefore let us not content our ſelves with a ſigh that we have been ſo bad, with a wiſh that we might be better, but let it be our will, yea let that will be voluntas firma & rata, ſolid and fixed in good. What the Schooles ſay in the point of repentance, diſtinguiſhing between attrition and contrition, that the former non proponit peccare, doth not purpoſe to ſin; but the latter, proponit non peccare, purpoſe to ſin, but the latter proponit non peccare, purpoſeth not to ſin; the like may be made uſe of in point of obedience, to diſtinguiſh between velle it as and voluntas, or wiſhing and a willing, the one doth not reſolve againſt, but the other is reſolved for walking in the wayes of God. Let this be our temper, and to that end, let deliberation precede our reſolution, and conſideration uſher in determination. David did ſo, and therefore he ſaith, I have choſen the way of truth, thy Judgments have I layd before me. Indeed, he cannot but reſolve Pſal. 119. 30. upon, and make choyce of the way of piety, who layeth before him the goodneſs, the rectitude, and the pleaſantneſs of that way. When the prodigall conſidered with himſelf how wel his Fathers ſervants fared, he thinketh of, yea determineth to go home; I will ariſe and go to my Father. Oh Qui Deo non vult reddere bona quae vovit ei, quomodo vult à Deo accipere bona quae ei Deus promiſit? non ſis in verbis facilis & in operibus difficilis. Bern. de mod. bene viv. ſerm. 62. then, let every one of us deliberately ſet before our eyes the neceſſity, the utiliry, the excellency of walking before God, that ſo we may come, to the pſalmiſts, I will.

But withall let us remember we muſt not ſtay here: The Son in the Goſpell, when his Father bad him goe work in the vinyard, ſaid, I will go Sir, but he went not; thoſe d ſſembling Iſraelites promiſe faire, all that the Lord hath ſpoken we will do, but they performed not faithfully what they pretended ſo ſpeciouſly. Oh far be this from us, that our good purpoſes ſhould prove abortive, and our promiſes dye for Luk. 15. 17. 18. Matth. 21. 30. Exod. 19. 8. Gen. 31. 13. want of execution. When God appeared to Jacob upon his return from Laban, he tels him, I am the God of Bethel, by which expreſſion he no doubt intends to mind Jacob of the promiſe, not onely made there by God to him, but likewiſe by him to God; for ſo it followeth, where thou vowedſt a vow to me. God is the God of pious reſolutions, as to approve of them, when made, ſo to look after them how they are made good; and let me tell you, To prophane that heart which is once conſecrated to God; to faulter in the execution of what is ſolemnly reſolved in Gods ſervice, is a fetching the ſacrifice from the Altar, and will certainly bring the Coal of fire along with it. Hadſt thou never put in for the title of a friend and votary, with an Oh God, my heart is ready to do thy will, thou hadſt not been perfidious, though prophane; but by breaking thy promiſe, thou addeſt the guilt of unfaithneſs Prima voti gratia eſt celeritas ſolutionis. Ambroſ. de Abel. & Cain. l. 1. c. 8. to that of diſobedience, and thy ſin becommeth beyond meaſure ſinfull; and therefore look on David once again, who as he ſaith here, I will walk, ſo elſewhere, I have walked in thy truth, there profeſſing he had done what here he reſolveth he will do. Nemo preſumat viribus ſuis ſe reddere quod voverit, qui te hortatur ut voveas ipſe adjuvat ut reddas. Aug. in pſal. 128. Pſal. 26. 3. Eccleſ. 5. 4.

To this end, let us ſpeedily performe what we have once deliberatly reſolved. As we do by a fickle and inconſtant man, take him at his word, whilſt we have him in a good vein, leſt in a ſhort ſpace he alter his mind: So let us deale by our deceitfull hearts. When thou voweſt a vow to God defer not to pay; it is the wiſe mans counſell, and indeed it is very wiſe counſell, defer not to put in action what Gods Spirit hath put into thy intention. Nor let any man think to excuſe himſelf by pleading inability, and ſaying, I would, but I cannot fulfill my religious purpoſes: rather let him joyne earneſt ſupplications with his ſerious reſolutions, and not doubt but he that hath begun to work in him the will, will alſo ſtrengthen him to do. Oh my God, I would do what I ought, Oh that I could do what I would; thou haſt in ſome meaſure wrought my will to thy command, Oh work my power to thy will, that I may not onely will to deſire but do thy will; thou haſt been pleaſed to put, Oh keep it for ever in the imagination of the thought of the heart of thy ſervant, to walk 1. Chro. 26. 18. before thee; and ſo I am fallen on the duty which here David reſolves upon, namely to

Walk before the Lord in the land of the living.

For the more methodicall diſcuſſing of which, be pleaſed Part. 2. to obſerve theſe three particulars.

The matter, the manner, and the ſeaſon or place of performing this duty.

So that here we have an anſwer to three or foure queſtions; if you would know, What he reſolveth, it is to Walk. How he would walk, before the Lord. When and where, in the Land of the living, namely in this world, which is the place; or whileſt he ſhould be living in this land, and ſo it notes the time of his walking before the Lord.

Of each of theſe in their order, beginning with the matter of this reſolve, which is to

1. Walk, In the handling of this both the verbe, and the conjugation are conſiderable.

The verbe in its proper acception ſignifieth a motion of the body, which we call walking, but, per metaphoram de vita, Buxt. lex. L r. in loc. moribus, actionibus uſurpatur, Metaphorically it is applyed to the manners and converſations of men, and that not without juſt reaſon. Men ſit at home, but commonly when they walk, it is abroad; fitly therefore are our externall actions repreſented by walking.

So that that which here David reſolveth upon, is the ſame with what elſwhere he calleth an ordering the converſation aright, and this I will walk, is as much as if he had ſaid, I Pſal. 50. 23. will indeavour to lead a regular and orderly life.

It would not here be paſſed by, the ſeeming contradiction in the Pſalmiſts expreſſions; At the ſeventh verſe he ſaith, return to thy reſt, Oh my Soul; and here he preſently ſaith, I will walk; how can theſe two ſtand together? Motus & quies privativè opponuntur, ſaith the Philoſopher, motion & reſt are oppoſite; now walking is a motion, as being an act of the locomotive faculty; How then could David return to his reſt, and yet walk? an objection ſomewhat ſpecious, but the ſtrength of it is eaſily enervated, and the difference quickly reconciled.

To which end, you muſt know, that the walking and reſt here mentioned, being of a divine nature, do not oppoſe each other; ſpirituall reſt maketh no man idle, and therefore it is no enemy to walking; ſpirituall walking maketh no man weary, and therefore it is no enemy to reſt. Indeed, they are ſo far from being oppoſite againſt, that they are ſubſervient to each other, and it is hard to ſay, whether that reſt be the cauſe of this walking, or this walking a cauſe of that reſt. Indeed both are true, ſince he that reſts in God cannot but walk before him, and by walking before, we come to reſt in God. Returning to reſt, is an act of confidence, ſince there is no reſt to be had but in God, nor in God but by a believing aſſiance in, & reliance on him. Walking before God, is an act of obedience; when we diſobey, we wander and go aſtray, onely by obedience we walk. Now theſe two are ſo far from being enemies, that they are companions and ever go together, confidence being a means to quicken obedience, and obedience to ſtrengthen confidence; That confidence is not a ſpirituall reſt, but a Pſal. 37. 3. 52. 8. carnall ſecurity, which hopes in the promiſe, and yet obeyeth not the Precept; very obſervable therefore is both David's Quaſi diceret, non otioſus, neque deſidioſus, neque infructuoſus in Deo ſperabam, ſed oleo charitatis delibutus, & bonorum operum fructibus locupletatus, inſtar oliv fructiferae meam in Deo fiduciam reponebam. Mend. T. 2. aſſertion and exhortation elſwhere; his aſſertion concernes himſelf, I am like a green Olive-tree, I truſt the more in God, intimating that the lamp of his confidence was fed with the oyl of good works; his exhortation is to others, Truſt in the Lord and do good, implying, that a right truſt in God puts upon doing good, and a ſedulous doing good emboldneth to truſt in God, ſo that theſe two not only may, but muſt meet together in every Saint, return he ought to his reſt, but withall he muſt walk.

To let this go, and return to what hath been already hinted. That which is here eſpecially conſiderable is, that David reſolveth to look to the regulating of his life, and the well ordering his externall actions. If you caſt your eyes on the firſt Qui ſpem in Deo ſixam habet & per illam laborare & laborioſos virtutis fructus producere non recuſat Theod. in pſal. 51. verſe of his Pſalme, you find a profeſſion of love, I love the Lord, if on the ſecond, a promiſe of prayer, I will call on the Lord, if on this verſe, a reſolve of walking, I will walk before the Lord. There are three things ſhould be the object of a Saints care, the devotion of the ſoul, profeſſion of the mouth, and converſation of the life; that is the ſweeteſt melody in Gods eares, when not onely the voyce ſings, but the heartſtrings Magnificatur Deus in nobis apud incredulos & infideles, ſi ſecundum praecepta Domini vivamus, ſi bonis operibus luceamus. Chromat. in Matth. cap. 5. Matth. 5. 16. keep tune, and the hand keepeth time; all of theſe are obſervable in good David, with his heart he loveth God, with his lips he calleth upon God, in his life he walketh before God; and truly, this laſt ought not to be the leaſt of our care, and that in reſpect of God, others, our ſelves.

1. It is our walking that glorifieth God. So much our bleſſed Saviour expreſſeth, when he calleth upon his Diſciples, and in them all Chriſtians, to let their light ſhine before men, to wit the light of grace within, ſhine in the actions of their lives without, that men ſeeing their good works might glorify their Father which is in heaven; a good heart delighteth God, but it a good life honoureth him. It is the fruitfulnes of the vineyard which credits the husbandman; when we John 15. 8. bring forth much fruit then is our Father glorified. 1 Cor. 7. 16. De dilectione conditoris lingua mens & vita requirantur Nunquam est Dei amor olioſus, Operatur etenim magna ſi eſt: ſi vero operar renuit amor non eſt. Greg. in Evang. hom. 30. Signum amoris non eſt in affectione ani •• i, ſed in ſludio bonae operationis. Id. lib. 1. Reg. c. 4. James 2. 16. Luk. 6. 44.

2. It is our walking that edifyeth others. It is not fire in the embers, but fire that flameth forth which warmeth; it is not grace in the heart; but in the life that profiteth; if the believing husband would gain the unbelieving wife, or wife the husband, S. Pauls adviſe is, ſo let him walk; if we would be exemplary to others, it muſt be in walking before others; it is not our inward diſpoſition, but our outward converſation which hath an influence on them with whom we converſe.

3. It is our walking that in ſome ſenſe juſtifieth our ſelves. Nothing ſo truly ſpeaketh a man as his converſation; a man is not alwayes what he ſeemeth or ſaith, but he is what he doth.

1. This juſtifieth the reality of our inward diſpoſition to man. God indeed judgeth the actions by the affections, but men judge of our affections by our actions. Show me thy faith, ſaith Saint James by thy works; ſo ſay men, ſhow us your faith, your love, by your works; Every tree is known by its fruits, ſaith our bleſſed Saviour, by what we do men know what we are. Pſal. 119. 32. Ʋbi eſt ignis divinae dilectionis flammas immittit per ſeneſtras oculorum, or •• , manuum & pedum. Guadalupe in Luc. 1 John 5. 3. John 14. 13. Nam ſicut nihil eſt tam leve quod ei non grave ſit qui invitus facit: ſic nihil eſt tam grave quod non i qui id libenter exſequitur leve eſſe videatur. Sal. de gub. Dei l. 1. vota intentio ac commendanda ſpes ſi facta reſpondiſſent intentioni ac ſpei. Cajet. in Reg. l. 1.

2. Yea this juſtifieth the truth of our good affections in themſelves. Indeed an heart enlarged will not onely walk, but run the way of Gods Commandements; and therefore ſaith S. Gregory, where love is preſent there will be a proportionable acting, and if there be a refuſing to act, it argueth love to be abſent. The truth is, love is neither idle, nor weary, it is willing to walk, and the walk ſeemeth eaſy; ſo much S. John expreſſeth, when he ſaith, this is the love of God, that we keep his Commandements, and his Commandements are not grievous.

3. Nay, yet once more, this juſtifieth the ſincerity of our intentions in the ſight of God. They are Chriſts expreſs words: If any man love me, he will keep my commandements; onely the obedient, is an acceptable lover in Chriſts account; yea his Judiciall proceeding at the laſt day will not be according to what is within, but what is without, nor will God onely, or ſo much enquire at that day, what thy thoughts or thy deſires have been, as what thy actions have been. Oſlende mihi, id eſt ut placeat mihi, & ellam ut mihi ſis honori, faciem tuam, id eſt operationem tuam. Anſ. in Cant.

Let none therefore flatter themſelves in their good meanings, devout affections, pious intentions, whileſt yet their lives are barren and fruitleſs; as men do not gather grapes of thornes, nor figs of thiſtles, ſo neither can thorns be gathered from grapes, nor thiſtles from figs; and as we cannot expect a clean thing from an unclean, ſo neither an unclean Oſlende mihi aſpectum tuum & opera tua bona. Par. Cald. in Ghiſt. ſuper Cant. thing from a clean. It is a meere deluſion to think that an holy heart can conſiſt with a prophane life, nay to allude to Saint Johns expreſſion, if any may ſay he love God, and walketh not before him, he is a lyar: Since his practiſe giveth the lye to his proſ ſſion, and the diſſonancie of his life proclaimeth a no to what he ſaith with his lips. And therefore let us all think we heare Chriſt ſpeaking to us as he did to his Spouſe, Let me ſee thy countenance, to wit in good works, Matth. 17 16. 1 John. 4. 20. C nt. 2. 14. ſo the Chaldoes Paraphraſe, as well as heare thy voyce; and again, Set me as a ſeal upon thy heart, as a ſignet upon thy arm, not onely upon thy heart by a pious affection, but on thy arm by a religious converſation; this is that which David here purpoſed, when he ſaith, I will walk.

2. The Conjugation is no leſs Obſervable than the verb, as giving to it the ſignification of a frequentative; hence the ſame word is rendred elſwhere a going on, and here by Vatablus, 〈◊〉 me ut ſig aculum in corde tuo quo fides t a pl no fulgeat ſacrament , ut ſignaculum ſuper br chium tuum quo opera 〈◊〉 luce nt. continenter ambulabo, I will continually walk; ſo that we have hereby ſome thing further expreſſed concerning the matter of Davids reſolve, namely a progreſſive conſtancy in a religious converſation. That you may diſcern what plain footing this truth hath in this Scripture be pleaſed to trace it in theſe three ſteps:

1. The Metaphor it ſelf of walking, intimateth ſo Amb. de in it. lib. Signaculum Chriſtus in f onte eſt, ſignaculum in corde; in fronte, ut ſemper 〈◊〉 ; in co de, ut ſemper diligamus; ſignaculum in brachi , ut ſemper operemur. Id. de Iſaac & an. Verhum 〈 in non-Latin alphabet 〉 in qu rta conjugatione habet ſignificationem, verborum frequent ativorum •• ud L tinos. Moll. in Paſl. Vatabl. in lo . much.

To walk is not to take a ſtep or two, in a path, but to continue going, till we come to our journeys end; nor is it only a continued, but a progreſſive motion, every ſtep a man taketh, he gaineth more ground, and is ſo much neerer the term of his motion.

2. The conjugation carieth in it an addition to the verbe; walking implieth a repetition of ſteps, and this a frequency of walking; indeed the moſt proper ſignification of it, is reciprocall, but ſometimes it is frequentative, and in this verbe, it is moſt ſuitably ſo to be conſtrued, aſſiduè, continuò ambulare, Buxt. lex. to walk on daily and conſtantly.

3. The meaning of thoſe words, in the land of the living, may be underſtood in the ſame ſenſe, with thoſe at the ſecond verſe, as long as I live; and ſo they confirm this truth; Davids purpoſe is, to ſerve God, not only for a day or a year, but always, during the whole time of his abode in this world.

This then is the pattern here ſet before us, as not to be good onely within, but without; ſo not onely to be good, but better, yea to hold faſt our goodnes to the end.

Indeed as the moraliſt ſaith, una actio non denominat, it is not one action that denominateth a man, either, vertuous, or vitious; no man ſo evill but may do ſome good, nor ſo good but may do ſome evill; on the one hand we find Cain ſacrificing, Saul Prophecying, Jezabel faſting, Ahab humbling, and the Phariſees praying; on the other hand we may obſerve, a Noah overtaken with wine, a Lot committing Inceſt, a David falling into adultery, and a Peter guilty of perjury: 〈 in non-Latin alphabet 〉 &c. Baſ. in pſal. 14. It is not then particular acts, but the generall courſe of the life, by which we muſt judge, either our ſelves or others. Appoſite to this purpoſe is Saint Baſils note on theſe words of the Pſalmiſt; he that walketh uprightly: It is not he that hath walked, but he that doth walk: for one action doth not ſpeak a man good, but his frequent practice. Indeed this is that which differenceth a godly from a wicked man, the wicked man like the thief may ſometimes croſs the Kings high way, but ſtill his walk is in by-paths; the godly man may ſometimes be drawn aſide into a by-path, but ſtill Religion is his road; and therefore if thou wouldſt paſſe a right cenſure, obſerve theſe two things, the conſtant bent of thy heart, and courſe of thy life; ask thy ſelf, what is my love, whither tends my walk? and accordingly judge righteous judgment.

And as this muſt be the rule of thy cenſure, ſo let it be the Ad explicandum quod ab ineunte aetate profecit in viz Dei & perſeveravit proficiendo in ea ſamper. Cajet. in Gen. ſcope of thy endeavour to walk conſtantly in the way of righteouſneſs. We read concerning Henoch, that it is twice ſaid, he walked with God; once about the beginning of his age after he begat Methuſelah, and againe before his tranſlation, to intimate his continuance in that walk, till the end of his life; It is that which the Scripture calleth for, under Quae loquendi ratio conſtantiam animi ſignificat & invictum robur, ſive ittam ducat exquiſita cognitione praeditus Apoſtolus à gladiatorio ludo & caſtris, nam gladiator & miles ſtare in gradu dicuntur, ſive à columnis quae 〈 in non-Latin alphabet 〉 ſtare in haſi dicuntur Symbolo filmitudinis & ſolidae couſtantiae. the Metaphor of ſtanding, as well as walking; ſo the Apoſtle Paul adviſeth the Epheſians, having done all, to ſtand, as a pillar in the building: (perſeverance being the pillar of obedience) or rather as a ſouldier in the field who keepeth his ground. It is the deſire of David that the lifting up of his hands might be as an evening ſacrifice; Saint Chryſoſtome asketh the queſtion, why not as a morning ſacrifice? and he anſwereth it aptly to this preſent purpoſe, becauſe the morning ſacrifice expects the evening, but when the evening is done, the ſervice of the day is finiſhed: ſuch would David have his ſervice to be, not onely begun, but compleated. Very fitly is this expreſſed by that phraſe of ſupping with Chriſt; it is not enough to break our faſt with him by good beginnings, nor yet to dine with him by ſome forward progreſs, but we muſt ſup with him by conſtant perſeverance, till at laſt we lye down in the bed of the grave, and ſleep the ſleep of death. The truth is, Creſol. de virtur. T. 2. cap. 1. Sect. 4. 〈 in non-Latin alphabet 〉 , &c. Chryfoſt. in pſal. 140. Hieron in Galat. non tam initia ſunt in bonis ſtudiis ſpectanda quam finis, it is not ſo much to get as to keep the faith, to have done well, as to continue doing to the end; and he muſt carry his goodneſs to the grave, who will have it carry him to heaven. The ſacrifice which we offer to God muſt have a tayl as well as an head, and the coat of piety muſt be not only particoloured, for variety of graces, but down to the heels by perſeverance.

Nor yet is this all, having begun, we muſt continue, and in continuing we muſt move forward from ſtep to ſtep, grace to grace. It is ſaid of Aarons rod, that it brought forth buds and bloomed bloſſoms, and yeelded Almonds: whereby is ſhadowed Epheſ. 13. 14. Rev. 3. 20. Numb. 17. 8. forth the daily progreſs of a Saint, from the buds of thoughts to the bloſſoms of words, from the bloſſoms of words to the Almonds of works, or (as Origen) from the Buds of Eſt ergo primum germen prima hominis in Chriſto confeſſio, ſecundò frondeſcit ubi renatus donum gratiae Dei ex Spiritus Sancti puriſicatione ſuſceperit, inde affert flores ubi proficere coeperit & morum ſuaevitate decorari ac fragrantiam miſericordiae & benignitatis effundere, &c. Orig. hom. 9. in num. beginnings, to the Bloſſoms of increaſe, yea the Almonds of perfection. As God in the Creation proceeded, from imperfect, to more perfect Creatures, Plants to Beaſts, Beaſts to Man: ſo muſt we, from one degree of goodneſs to another. Nor muſt we onely hold out till we come to the end, but as we draw nearer the end, run the faſter: and (to uſe St. Chryſoſtome's compariſon) as Pilots, having paſs'd many ſtorms, are exceeding ſolicitous, leſt they ſhould miſcarry in their approach to the Haven; or as Runners put themſelves forth the moſt, when they approach neareſt the Goal: ſo ſhould we, as every day we are nearer the Grave, draw nearer Heaven. Our goodneſs muſt not be like the Morning-Cloud, that quickly vaniſheth, but like the riſing Sun, that ſhineth brighter; not like the early Dew, that is ſoon dried up, but like the green Olive-tree, which flouriſheth more and more: And as the laſt Wine of the Feaſt was the beſt, ſo our laſt Works be better than our firſt. Though then Parum eſt adipiſci aliquid potuiſſe plus eſt quod adeptus es poſſe ſervare. Cypr. Epiſt 7. 〈 in non-Latin alphabet 〉 , &c. Chryſoſt. in Gen. orat. 30. we muſt ſtand as it is oppoſed to going backward, or running away, yet we muſt not ſtand as it is oppoſed to going forward, or walking on: We are not at the end of our race, till the end of our life; and therefore muſt not think of ſtaying in the way, but of haſtning to the end. The Man cured of his Palſie muſt not onely riſe, but take up his Bed, and go to his Houſe, Math. 9. 6. Christ calls upon his Love not onely to riſe, but come away; and that not once, but again, Cant. 2. 10. 13. Non operis boni, ſed mali feriae ſunt, ſaith St. Ambroſe; We muſt ceaſe from ſin, but not from good; a Saint keepeth every day as an Holy-day in reſpect of peace of conſcience, and yet every day as a work-day in reſpect of the actings of grace. Chriſt healed them that were ſick on the Sabbath-day, as well as on any other; to intimate, that there is no day, no not the day of reſt, wherein we may ceaſe from Semper adde, ſemper ambula, ſemper profice, noli in via remancre. Aug. Serm. 15. de verb. Apoſt. 〈 in non-Latin alphabet 〉 . Gr. Nyſſ. in Cant. Ambroſ. in Luc. 13. Bern. epiſt. religious actions; Vera virius finem neſcit, Grace, like Fire, is of a reſtleſs nature, ſtill aſcending. Thou muſt never ſay with the rich Fool, Soul take thy eaſe, but ſtill reſolve with David, I will walk. And that thou mayſt not erre in thy walking, be ſure to perform it in the right manner; and that is,

2. Before the Lord; the particular that cometh next to be handled. If you pleaſe to obſerve the Scripture-phraſe, you ſhall find three ſeveral expreſſions frequently uſed; to wit, walking with God, after God, and before God; poſtures which in a literal ſenſe are inconſiſtent: It is impoſſible for a Man at the ſame time to walk before and after another; and if he walk with, he is neither before nor after. But all of theſe in a ſpiritual ſenſe may well agree together; nay the truth is, they are all one in ſubſtance, though yet each hath its particular and emphatical ſignification.

1. It is ſaid of Enoch, that he walked with God, Gen. 5. 22. and that implyeth an heavenly, holy, and humble, yet familiar enjoyment of God in our way. Can two walk together and not be agreed? Amos, 3. 3. is the Prophets queſtion, thereby intending a negation; God and a Saint are agreed and acquainted, becauſe they walk together.

2. It is ſaid of Joſiah, that he made a Covenant to walk after the Lord, 2 King. 23. 3. in oppoſition to which is the phraſe of walking after other Gods, and the imaginations of their own hearts, Jer. 16. 11. and it imports as much as a following thoſe directions God hath given us in his Word, eſpecially in matters of his Worſhip. He goeth before us, as it were with the light of his Word in his hand, and we are to follow after.

Finally, It is God's preſcript to Abraham, Walk before me, and be perfect, Gen. 17. 1. and that is, when (as to allude to that known expreſſion) Manus ad clavum, oculus ad coelum, as our hand is upon the work, ſo our eye upon God in every thing we do; which is the ground of that uprightneſs call'd in the Scripture-dialect, perfection.

In ſum, we walk with God, as a ſweet Companion; after God, as a commanding Lord; before. God, as an obſerving Judge; we walk with him, as his Friends; after him, as his Servants; before him, as his Children; finally, we walk with him, by an humble familiarity; after him, by a regular conformity; before him, by a cordial integrity; and this is David's reſolve, I will walk before the Lord.

To give you the full meaning of this phraſe, be pleaſed to conſider three things in reference to a Saint's walk which theſe words, before the Lord, may inſtruct us in; namely, the right way wherein he muſt go; the ſpecial motive to incite him to his walk; and the principal end whereat he ought to aim: Of each a word.

1. Before the Lord, intimateth the way; and that either in particular, or in general.

1. In particular; the way of God's worſhip, and ſo to walk before the Lord, is, Occupatum eſſe in cultu Dei, to be frequently Lorin. in loc. converſant in religious performances; ſo that this ambulare may be interpreted by adorare coram Domino, I Muſc. ibid. will walk, as much as, I will worſhip before the Lord. Coram Domino intelligo de Tabernaculo Domini, Before the Lord is as much as in the Tabernacle of the Lord; where was the Ark, a ſign of his ſpecial preſence; whither David reſorted, that he might give God the worſhip due to him, Pſal. 75. 6. So that we may expound this walking before God by that which he ſaith elſwhere, I will dwell in the Houſe of the Lord for ever, Pſal. 23. 6. Indeed in reſpect of this conſtant reſidence in God's Houſe to offer ſacrifice, the Prieſts are ſaid to walk before him, 1 Sam. 2. 30. For though God be everywhere, yet he is more peculiarly preſent in his Houſe: The whole World is his Court, but the Church his 〈 in non-Latin alphabet 〉 . Chryſ. in Cor. Ep. 1. Serm. 36. Pſal. 95. 2. Chamber of Preſence. Well then may they who ſerve at his Altar be ſaid to walk before him. Nor is it onely true of them, but of all who frequent God's Houſe, ſince then they come before his preſence, and draw nigh to him in a more ſpecial manner.

That then which according to this expoſition we may obſerve, is, the temper of a godly man, what he taketh moſt delight in, giveth himſelf to, and deſireth to imploy himſelf about, to wit, God's immediate worſhip and ſervice, and that eſpecially in the Publick Aſſemblyes. VVhat Pleaſure is to the Voluptuous, Honour to the Ambitious, Wealth to the Covetous, Applauſe to the Vain-glorious, that is God's worſhip to the Religious, the Chief, nay the All he delights in. And therefore this holy Prophet elſwhere maketh this his one, nay onely requeſt to God (which being granted, it matters Non divitias quaero & potentiam, nec regnum & gloriam verùm divino Templo continuò aſſidere, &c. Theodor. in Pſalm. not what elſe is denied him, and which he would not ceaſe ſeeking after till it were granted him) that he might dwell in the Houſe of the Lord all the daies of his life, to behold the beauty of the Lord, and enquire in his Temple, Pſal. 27. 4. Indeed as a Mole in the Earth, a Fiſh in the Sea, a Bird in the Air, ſo is a Saint in the Houſe of God, to wit, as in his proper place: no wonder if David deſire to dwell in it all his daies. In God's Houſe it is that God manifeſteth himſelf to his Servants, and his Servants behold his Beauty, ask his counſel, and ſweetly converſe with him; well may the Pſalmiſt not onely deſire, but ſeek after it. So amiable is communion with God to a pious man, that even in earthly buſineſſes he hath heavenly thoughts; and whil'ſt he walketh before men in civil converſation, he is ſtill with God in ſpiritual affections. Surely then, he cannot but be in love with Religious Duties, wherein he ſo immediatly converſeth with, and walketh before God.

2. In general; the way of God's commandments, and ſo to walk before God, is, to walk ad nutum & voluntatem Dei, in that way which God is pleaſed to ſet before us: Ex ejuſdem Lorin. in loc. Ambulare coram Deo eſt ſemper eſſe paratum, expeditumque atque intentum ad id quodcunque velle ac ubere Deum noverit prompte & alacriter exequendum ut ſolent eſſe Miniſtri ac ſeni in conſpectu Dominorum ſuorum. Perer. in Gen. 17. praecepto velle omnia facere & vivere, to reſign up our ſelves to the guidance of God's Word and will in all things. It is ſaid of Zachary and Elizabeth, that they were righteous before God, Luk. 1. 6. walking in all the Commandments of the Lord blameleſs: where one phraſe explaineth another. So that if you would know what it is to be righteous before God, it is to walk in all the Lord's Commandments. VVhat other expoſition need we, or better can we have of this phraſe, than God himſelf giveth in that ſpeech of his to Salomon; If thou walk before me as David thy Father walked, to do according to all that I have commanded thee, 1 Chron. 7. 14. VVherein is plainly intimated, that to do according to all God's commands, is, to walk before him. So that this phraſe of walking before (in this ſenſe) is much like that of ſtanding before: And as Servants ſtand before their Lord ready to perform his injunctions, or Scholars before their Maſter to receive his inſtructions, ſo do holy men before God to ſulfill his preſcriptions.

It informeth us in the character of a true Saint; he is one who walketh before God, avoyding what he forbiddeth, performing what he commandeth, and ſo making his Law Hac lucerna accenſa eſt in omni verbo, & omni opere, ad hanc lucernam greſſus noſter forenſis internuſ que moveatur. Ambroſ. in Pſalm. 118. oct. 14. the rule and ſquare of all his actions. This is that which elſwhere this holy man more expreſly profeſſeth, when he ſaith, Pſ. 119. 105. Thy Word is a Lamp unto my feet, and a Light unto my paths, namely, to guide him in all his actions both inward and outward, of heart, and tongue, and hand. A true Saint dareth not go a ſtep further than this light goeth before him; nor will he refuſe to go whitherſoever this Lamp leadeth him; Speak Lord, for thy ſervant heareth, ſaid Samuel, 1 Sam. 3. 9. when God appeared to him. Lord, what wilt thou have me to do? Act. 9. 6. was Paul's voyce when Chriſt manifeſted himſelf unto him. This is a truly pious temper, when our heart ecchoeth to God's voyce, and we are willing to obey whatſoever he is pleaſed to command. O, my Brethren, often ask your ſelves theſe Queſtions, Before whom do I walk? At whoſe command am I? What are my waies? Doth the Spirit or the Fleſh govern me? Is carnal reaſon, or God's Word, my rule? Believe it, onely they who walk before God now, ſhall with joy appear before him hereafter; and onely they who walk in the way of his precepts, do in a religious ſenſe walk before him.

2. Before the Lord may very fitly be conſtrued by ſubejus oculis, to walk, as remembring that we are under his eye, and all our actions obvious to his inſpection: In which Ambulare coram Deo eſt ſemper intueri Deum quaſi praeſentem ſibi & idcirco cautiſſimum moderatiſſimum & devotiſſimum Deo ſemper incedere. Perer. in Gen. Prov. 3. 6. ſenſe they carry in them a ſingular motive to, and help in the right ordering our converſation, namely, a ſerious conſideration of God's preſence.

It is the counſel of the Wiſe Man to his Son, In all thy waies acknowledge him, and he ſhall direct thy path: The Vulgar Latine readeth it, Cogita Deum, in every thing thou takeſt in hand think on God: And truly the very thought of God (if ſerious) would be an excellent means to direct our paths. He muſt needs walk right who doth nothing to which he dare not crave God's aſſiſtance, or from which he would deſire God's abſence. Thus did that pious Father acknowledge God, which made him ſay, Lord, whatſoever I do, I Quicquid facio ante te facio, & illud quicquid eſt quod facio melius vides quam ego qui ſanio. Aug. Solil. Cum nos videri non credimus in ſole clauſos oculos tenemus. Illum videlicet nobis abſcondimus, non nos illi. Greg. Moral. l. 25. c. 4. do it before thee; and whatſoever it is I do, thou knoweſt it better than I who do it. The ſame, David elſwhere expreſſeth to have been his temper, when he ſaith, All my waies are before thee, Pſal. 119. 168. and again, I ſet the Lord alwaies before me, Pſal. 16. 8.

Indeed we are before God even when we will not ſet him before us. To perſwade our ſelves God doth not ſee us, is but to ſhut our eyes whileſt the Sun-beams ſhine upon us: VVe may by this means hide God from our ſelves, but we cannot hide our ſelves from God: How much better therefore is it for us all to make a virtue of neceſſity, by keeping our eyes on him whoſe eye is alwaies upon us!

VVere this duty of walking (in this ſenſe) before God well practiſed, how would it teach us to walk before our ſelves! Qui vitam ſuam ſollicitus aſpicit quia ſe ante ſe ponit, coram ſe ambulat. Id. in Ezek. l. 1. hom. 5. and the thought of divine inſpection put us upon diligent circumſpection. The truth is, look we never ſo narrowly into, watch we never ſo carefully over our ſelves, God will ſee thoſe faults in us which we ſee not in our ſelves. No marvel if the conſideration of a divine aſpect make us to ſay, We will take heed to our waies, Pſal. 39. 1. Indeed this it is which will be both a bridle to our ſins, and a ſpur to our graces, Sancti viri tanto ſe ſubtilius in cogitatione conſtringunt quanto à ſuperno judice diſtrictiùs conſiderari conſpiciunt, &c. Id. Mor. l. 21. c. 4. Plut. de Util. cap. ab hoſte. Sen. Epiſt. 11. keep us from wandring, and inoite us to walking.

1. He that walketh before God cannot but ſtand in awe of his preſence, and therefore dare not wander into by-paths. A Conjurer being brought before that holy man, Mr. Tindall, profeſſed he could not do any of his feats in his preſence: Much leſs would we dare to act any wickedneſs, did we walk in God's ſight. Plutarch adviſeth Men to live as if their Enemies were their continual Overſeers. Seneca, as if Cato, Laelius, or ſome grave Man were their Supervizor. If the imagination of their preſence would lay upon Men a great Nullum majus fraenum, nulla efficacior ratio componendi mores quam ambulare ante fociem principis. Cajet. Magna nobis indicta eſt neceſſita rectè vivendi, qui omnia facimus ante oculos judicis cuncta cernentis. Boe , de Conſol. reſtraint, how much more would the meditation of Gods, who is really and continually preſent. VVhat Man would be ſo impudent as to ſteal before the Judges face? or act any thing unſeemly in his Princes ſight? VVould it not then be a great curb to our licenciouſneſs, did we conſider Antonin. hiſt. part. 2. c. 15. Agens propheta ſub Judice & Scrutatore cordium Deo in cuſtodiâ mandatorum Dei permanet. Non vias ſeculi, neque vias vitiorum inc dit, &c. Hilar. in Pſal. 118. that the King of Kings, and Judge of all the World looketh on? And in as much as God's preſence is univerſal, this reſtraint will be general, not onely from open, but ſecret wandrings, in the cloſet as well as in the ſtreet, of the heart as well as of the life. Eccleſiaſtical Hiſtorie tels us of ſome notorious Strumpets whom this argument hath converted, That God ſeeth in the dark, when the Doors are faſt, Windows ſhut, and Curtains cloſe: Surely he dare not ſin any where, who pondereth this duly, that God is every where.

2. Nor will this walking before God onely bridle ſin, but quicken grace, by the fear of God not onely filthineſs is clenſed, but holineſs is perſected. A Noble, and much more a Royal Spectator, puts any one upon much diligence in the execution of any action: He that remembreth God beholds him, cannot but be very exact and ſedulous in his performances, Deus totus oculus eſt quia omnia videt, totus manus eſt quia omnia operatur, totus pes eſt quia ubique eſt. Aug. Epiſt. 111. Est proſecto Deus qui cuncta quae facis videt & judicat. Horat. Capt. that though they cannot be worthy of, yet they may be ſome way meet for ſo glorious a Majeſtie. O therefore let that of Salomon be often in our minds, The eyes of the Lord are in every place, beholding the evil and the good, Prov. 15. 3. or that of the Apoſtle, All things are naked and open to his eyes with whom we have to do, Heb. 4. 12. or that of St. Auguſtin, God is all Eye, which therefore cannot be deceived, becauſe it is never cloſed; or, if you will, that of the Poet, Verily there is a God who ſeeth and judgeth all our actions: ſo ſhall our whole life be a continual walking before God.

3. Laſtly, Before the Lord, may very rationally be referred to that which ought to be our chief aim and end in all we do, namely, the approving our ſelves to God. Both the Septuagint and the Vulgar Latine read theſe words thus, I will do that 〈 in non-Latin alphabet 〉 . Septuag. Placebo Domino. Vulg. Gen. 5. 24. Heb. 11. 5. which is pleaſing in the ſight of the Lord. Yea that ſynonimous phraſe of walking with God, is ſo rendred by the Author to the Hebrews concerning Enoch, that he pleaſed God. It is a truly pious diſpoſition to grieve at nothing more than offending, and delight in nothing more than the pleaſing of God; to fear leſt any thing we do ſhould be diſtaſtfull, and indeavour that all our actions may be acceptable in Gods ſight; finally, to be diſpleaſed with nothing that God doth, and (as near as we can) to do nothing which may diſpleaſe God. For this the Apoſtle prayed in behalf of the Hebrews, that the God of Peace would work in them that which is well-pleaſing in his ſight. To this St. Paul exhorteth the Theſſalonians by the Heb. 13. 21. Lord Jeſus, That as they had received of him how they ought to walk, and pleaſe God, ſo they would abound more and more. 1 Theſſ. 4. 1. The defect of this was matter of ſorrow to Pambo and Carino, who ſeeing an Harlot to ſpend a great deal of time and Socrat. Eccleſ. hiſt. l. 4. c. 23. 〈 in non-Latin alphabet 〉 . Geom. Parad. in B. P. T. 1. Gr. Lat. 1. King. 8. 23. 9. 4. 2 King. 20. 3. Iſa. 38. 3. pains in decking her ſelf to pleaſe her Lovers, wept that they had been leſs carefull to pleaſe God. In fine, this is that which here David reſolveth upon I will pleaſe the Lord.

It is very obſervable, that this phraſe of walking before God, in Scripture is frequently joyned with integrity of heart and righteouſneſs, with truth and a perfect heart: So that this walking before God is to be taken in oppoſition to Hypocriſie, which is onely a walking before Man. This indeed is a ſpecial difference between a ſincere hearted Man, and an Hypocrite: The Hypocrites praiſe is not of God, but of Men; the upright Mans praiſe is not of Men, but of God: The one in his ſervices to God looketh at Man; the Rom. 2. 29. other in all his actions, even towards Man, looketh at God: The one onely deſireth to ſeem good that he may pleaſe Men; the other to be good that he may pleaſe God.

O let us take heed of contenting our ſelves with a Phariſaical righteouſneſs, whoſe deſire was to be ſeen, and care onely to be approved of Men; of whom therefore Chriſt Matth. 6. 1, 2. ſaith, they have their reward, to wit, humane applauſe; and they have no reward, to wit, from God. Indeed how can it be expected that thoſe ſervices which are onely rented forth to Mens eyes, ſhould have any payment at God's hands? The truth is, no folly to that of Hypocriſie. VVhat madneſs is it to regard the fellow-ſervants eye, and not the Maſters? 〈 in non-Latin alphabet 〉 . Chryſoſt. hom. 3. de Uzz. VVhat fooliſhneſs is it to deſire that one ſhould be a Spectator, and expect another to be a rewarder of thy actions? Yet thus doth the Hypocrite who coveteth glory from Man, but ſeeketh not God's approbation, who aimeth at pleaſing Man, and hopes a recompence from God.

Let it then, O let it be our wiſdome, to endeavour that with Noah we may find grace in the eyes of the Lord; of Gen. 6. 8. 〈 in non-Latin alphabet 〉 . Id. hom. 23. in Gen. 2 Chron. 26. 4 〈 in non-Latin alphabet 〉 . Id. hom. 3. de Uzz. whom, from thoſe words St. Chryſoſtom excellently obſerveth, That divine commendation was his onely ſcope, not weighing either the applauſe or reproach of the Old World. Let that character which was given of Uzziah, be ours, of whom it is ſaid, He did that which was right in the ſight of the Lord; upon which that ſame Father affirmeth, It is not onely ſaid he did what was right, but it is emphatically added, in the ſight of the Lord, as oppoſite to oſtentation before Men. Finally, let Zachary and Elizabeth be our patterns, of whom it is ſaid, They were both righteous before God; Truly no righteouſneſs will ſtand us in any ſtead but that which is ſo before God; God ſeeth not as Man ſeeth; and hence it is, that many are juſt in the eyes of Men, who are wicked in God's ſight; and thoſe whom Men prize as Silver, God rejecteth as Droſs. Whatever then others do, let our eyes be upon God, and our care, that as we are beheld by, ſo we may be accepted of him, that ſo we now pleaſing him, he may one Non omnis qui justus eſt ante homines, juſtus eſt ante Deum, aliter vident homines aliter videt Deus. Ambroſ. in Luc. day pleaſe us; and we here delighting him with the ſight of our integrity in heart, and uprightneſs in life, he may hereafter delight us with the ſight of his reſplendent glory to all eternity.

To ſum up this part; if you will have in few words the extent of this walking before God comprized, I cannot do it better than in words much like thoſe of Lapide concerning Cogita ſub oculis Dei nos ſtare ſpectante ac judicante ipſo converſationis ac vitae noſtrae curricula decurrere, pervenire nos tunc demum poſſe ut cum videre contingat ſi ipſum nunc videntem delectemus actibus noſtris, ſi nos dignos gratia ejus praebeamus, ſi placituri ſen per in regno in hoc mundo antè plateamus. Cypr. de Zelo. Ambulare cum Deo tuo, i. e. per omnia Deo adhaerere, eum ubique prae oculis habere, illius juſſa voluntatem & nutum exactè obſervare & explere, illi per omnia placere & ſatisfacere. Lapid. in Mic. 6. walking with God: To walk before, or with God, is to be frequent in drawing nigh unto him; to ſet him ever in our ſight, and our ſelves in his, according to our ability to fulfill his will, and obey his precepts; in all things to endeavour that we may pleaſe him, approving our ſelves in ſincerity of heart to him. So that in this phraſe we have as it were a brief dclineation of the Saint's walk; the path it ſelf is divine command; the hedge to keep him in this path, is divine preſence; the end which he propoſeth to himſelf, is divine acceptance; and the foot whereby he walketh in this way, to this end, is an even and upright heart: all which David reſolveth upon, when he ſaith here, I will walk before the Lord. I have done with the ſecond, paſs we on to the laſt particular conſiderable in the duty, to wit, the place, or time of performance.

3. In the Land of the Living. Theſe words admit of a three-fold interpretation, being underſtood

By ſome, eſpecially for the Land of Judea.

By others, eminently for the Jeruſalem which is above.

By the moſt, and moſt probably, for this habitable Earth, the preſent World.

1. That expoſition which Cajetan, Lorinus, with others, give of the words, would not be rejected, who conceive that by the Land of the Living, David here meaneth Judea, in which, or rather over which being conſtituted King, he reſolveth to walk before God, and do him ſervice. This is not improbably that Land of the Living in which the Pſalmiſt, when an Exile, believed to ſee the goodneſs of the Lord, this is certainly that Land of the Living wherein God promiſeth Pſal. 27. 13. Ezek. 26. 20. Illam ſe vivorum aſtimare regionem aſſerit, ubi colitur verus ac vivus Deus, non mortua ſimulacra: ubi etiam ſuppetunt vitae corporali tranſigendae ſubſidia opportuna, coeli ac ſoli bonitas, victus abundantia, copia rerum ad honeſtam voluptatem conſetentium. Lorin. in Pſalm. Pſal. 115. 5, 6. to ſet his glory: Nor was this title without juſt reaſon applyed, yea appropriated to that Countrey.

1. Partly, becauſe it was a Land which afforded the moſt plentifull ſupports and comforts of natural life, in regard of the wholeſomneſs of the Climate, the goodneſs of the Soyl, the overflowing of Milk and Honey, with other conveniences both for food and delight.

2. Chiefly, becauſe it was the Land in which the Living God was worſhipped, and where he vouchſafed to place his Name; whereas the other parts of the World worſhipped liveleſs things, of which the Pſalmiſt ſaith, They have mouths, and ſpeak not; eyes, and ſee not; ears, and hear not.

And though in this ſenſe the words ſeem eſpecially to concern David, or, at the furtheſt, onely the Jews, yet by way of Analogie it concerneth us; in as much as this appellation upon the ſame reaſons no leſs juſtly belongeth to our Land wherein our lines are fallen, a Land enriched with all manner of abundance, enamelled with variety of delights; and, which is far beyond all the reſt, bleſſed with the Dew of Heaven as well as fatneſs of the Earth, God having been pleaſed for many years to vouchſafe the enjoyment of his Ordinances to this Land. O my Brethren, how great is our ſhame, how ſad will be our doom, who are as barren Trees in ſo fruitfull a Soyl! ſit in darkneſs, notwithſtanding ſo glorious a Light! yea remain in the Congregation of the Dead, whilſt in the Land of the Living? No wonder if God have ſuffered ſo thick a Cloud to obſcure the luſtre of his Goſpel among us, and our Land ſeem at this day as it were dying, and ready to give up the ghoſt.

2. The Land of the Living is conſtrued by the Antients to be that Heavenly Countrey, the place of the Bleſſed.

Indeed this appellation doth moſt fitly agree to Heaven; Aug. epiſt. 121. Illa vita eſt vitalis, dulcis, & amabilis, ubi certa ſecuritas, & ſecura tranquillitas, & tranquilla jucunditas, & jucunda falicitas, & faelix aeternitas, & aeterna beatitudo. Id. de Spec. Tract. 6. 〈 in non-Latin alphabet 〉 this World is Deſertum mortuorum, a Deſart of Dead, at leaſt dying Men; that onely is Regio vivorum, a Region of living Saints. He who is our life, is in Heaven, yea, our life is hid with him in God; and therefore we cannot be ſaid to live till we come thither. In compariſon of that, the natural life is not worthy of the name of life; yea, as Saints, we may be rather ſaid to dye to ſin, than to live to God on Earth; in Heaven it is we ſhall poſſeſs that which is the truly vital and perfect life. That is the Land of the Living, as Gregory Nyſſen elegantly, where is no ſin, and therefore can be no death: not this Earth, which, though it bring forth living Creatures, yet ſuch as muſt dye, and return to this Earth whence they came.

And as Heaven beſt deſerveth this appellation, ſo in Heaven it is that we are moſt juſtly ſaid to walk before the face of the Lord, the Beatifical Viſion being reſerved for that Countrey. Now we ſee, ſaith St. Paul, in a glaſs, but then face to face; here being at home in the body, we are Greg. Nyſſ. de Beat. Orat. 2. Col. 3. 3, 4. 1 Cor. 13. 12. 2 Cor. 5. 6, 8. abſent from the Lord; but when abſent from the body, we ſhall be preſent with the Lord: So the ſame Apoſtle. Sweetly to this purpoſe St. Auguſtin and St. Hierom upon this text, according to the vulgar reading, obſerve, that it is not Ʋbi placebo? in regione vivorum. Haec enim regio mortuorum eſt, alia eſt terra vivorum. Hieron, in Pſal. 114. placeo, but placebo; we do not in a ſtrict ſenſe pleaſe God here, but we ſhall hereafter; we do not now walk before his face of glory, but we ſhall one day; ſo that the very life of this mortal life conſiſts in the hope of that immortal; and in a certain expectation of that future Viſion is all our preſent exultation.

In this ſenſe no doubt that devout Biſhop and Martyr, Illam animarum requiem dicit terrom eſſe viventium quò p ccata non penetrant, ubi virtutum vivit gloria. Amb . de bono mortis, cap. 9. Babilas, uſed the words, who being condemned by Numerianus the Emperour to an unjuſt death, a little before his execution, repeated this, and the two preceding Verſes, with a loud voyce. Nor is it unfit for any dying Saint to comfort himſelf with the like application of theſe words, and ſay in a confident hope of that bleſſed ſight, I ſhall walk before the Lord in the Land of the Living.

3. But doubtleſs the literal and proper meaning of theſe Tunc crimus in regione vivorum ex omni parte placentes in conſpectu Do mini, ex nullâ ab eo parte peregrini. Aug. in Pſal. 114. Illud hoc loco praeterire non poſſum quod de Babyla Antiochena Epiſcopo ſcribit Suidas, &c. Moller. in loc. 〈 in non-Latin alphabet 〉 words (as hath been already declared) is of David's abode in this World; during which time, whereſoever he ſhould be, he would walk before God; for that ſeems to be the emphaſis of the plural number, Lands, according to the Original. The World conſiſts of many Countreys, ſeveral Lands, and it is poſſible for Men either by force, or willingly, to remove from one Countrey to another: But a good Man when he changeth his Countrey, yet altereth not his Religion, yea wherever he is, he reſolveth to ſerve his God.

The better to illuſtrate this interpretation, give me leave to proceed by theſe three ſteps.

1. This preſent World is juſtly called the Land of the Living, or as it is in the Hebrew, a Land of lives. In this Land it is that every Man enjoyeth a natural life, and every Saint leadeth a ſpiritual life: In this Land it is, that as we enjoy a temporal, ſo we lay hold on eternal life. Indeed that life which the Saints lead in Heaven, muſt be begun on Earth; there it ſhall be manifeſted, but here it's conferred; then is the conſummation, but now muſt be the inchoation of that life which ſhall never end. And ſurely ſince this is the Land wherein not onely the life of nature, but the life of grace is vouchſafed, yea that life of glory is obtained, aſſured, and after a ſort begun, it may very well deſerve this appellation of the Land of the Living.

2. In this World it is that we are moſt properly ſaid to walk; in Heaven we ſhall be Comprehenſores, Poſſeſſors, as in our Countrey; on Earth we are Viatores, Travellers, as in the way; there we ſhall be on Thrones as Conquerors, here it is we march as Souldiers; finally, there we ſhall ſit down, Revel. 3. 21. reſting from all our labours, here it is we muſt work and walk. The Temple, a type of Heaven, was fixed, and ſo a place of reſt, where the People did ſettle and enjoy God's preſence: but the Tabernacle, a type of this World, was ambulatory, removed from place to place; after death we ſhall lye in Abraham's boſome, but in this life it is we walk in Abraham's ſteps. Luc. 16 23. Rom. 4. 12.

3. Laſtly and chiefly, this preſent World is the place, and this life the onely time wherein this duty of walking before the Lord is to be performed. The term to which a Saint walketh is that other Land of the Living, the Heavenly Manſion: but the ground whereon he muſt walk, is this Earthly Deſart. That which is here called the Land, is in that parallel Scripture ſtiled the Light of the Living. Indeed, Pſal. 56. 13. Quamdiu. vivis, quia poſtmortem nullum gratificandi tempus. Euthym. in Pſ. 55. Joh. 9. 4. as our bleſſed Saviour ſaith, When the night (to wit, of death) cometh, no Man can work; the light, the day (namely of life) is the time allotted us for working. Not much unlike is that of Salomon, There is no work, nor device, nor knowledge , nor wiſdome in the grave whither thou goeſt: Onely this time, whilſt we are going to the grave, is the ſeaſon as of converſing with Men, ſo walking before God. Eccleſ. 9. 10. Iſa. 55. 6. Neque enim tunc erit invocandi tempus quando nemini propè erit Deus, aliis quidem praeſens, aliis vero nimis val è emotus. Bern. de Quadrageſ. Ser. 3. Joh. 12. 35. Oh therefore let the Prophet's counſel be acceptable, Seek the Lord whilſt he may be found, and call upon him whilſt he is near; that is, according to the Caldee verſion, whilſt we live, ſince as S. Bernard both wittily and piouſly, After death there will be no time of calling upon God; when God ſhall be ſo preſent to the godly, that there will be no need; and ſo remote from the wicked, that there will be no poſſibility of calling on him. Remember the advice which our bleſſed Saviour gave the Jewes, Walk whilſt you have the light; which though there it be meant principally of the Goſpel, yet it may be ſecondarily referred to this life; and whilſt we have this light of life, let it be our care to walk with God.

To this end be pleaſed to conſider ſeriouſly theſe two things.

1. This preſent is the onely time. Whether we read the words, I will pleaſe, or, I will walk, both are to be performed here, or not at all; after death there is no place either Heb. 11. 5. I ergo tu & medio gehenne expectato ſalutem qua jam facta eſt in medio terrae. Bern. in Cant. Serm. 75. for prayers or tears, in the grave there is neither ability nor opportunity of walking. It is ſaid of Enoch, that before his tranſlation he had this teſtimony (and ſo muſt we, if at all) that he pleaſed God, to wit by walking before him. It will be too late to begin this ſpiritual, when we are at the end of our natural journey; In vain is that ſalvation hoped for in the midſt of Hell, which was wrought in the midſt of Nunc rapiendum eſt regnum Dei, nunc ſpiritu vivendum, nunc ſiniſtris abrenuntiandum ut ibi à dextris locus reperiatur. Hug. Eter. de regreſſ. anim. ab inf. 2 Cor. 6. 2. 1 Pet. 1. 17. the Earth. Behold now is the accepted time, behold now is the day of ſalvation; the prize of glory muſt be won, and the race of piety run now, or never.

2. The preſent time is but ſhort, very ſhort. Though the Inhabitants of this Land be onely living Men, yet they are not long lived; it is called by the Apoſtle, and moſt ap ly, a time of ſojourning, and therefore our ſtay cannot be long; this whole World is but as a common Inne, wherein ſome ſtay but a few hours, the moſt but a few daies, none can dwell alwaies.

O then, as we muſt go on conſtantly, ſo let us begin preſently; Per 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , voces tum fluxa & inſtabilia, tum firma & ſempiterna ſignificavit. Incolatus enim eſt brevis commoratio &c. Elias Cretenſ. not, in Greg. Naz. Orat. 10. Gal. 6. 10. 〈 in non-Latin alphabet 〉 . Hipp. Aphor. the way is long, the day is ſhort, the work great, the time little; we need not grudge to hold out till evening, we had need to ſet forth in the morning; and whilſt we have opportunity, let us ſeriouſly reſolve, and ſpeedily practice this duty of walking before the Lord.

And thus I have conſidered the words diſtinctly and abſolutely in themſelves, repreſenting to you both David's reſolving upon a duty, and the duty upon which he reſolveth, in the matter, manner, and ſeaſon of performance; it now remaineth that I proceed more briefly to a conjunctive and relative diſcuſſion of them, as depending on the precedent verſe, that you may ſee what was the impulſive cauſe, obliging reaſon, inducing motive to put him upon this duty towards God, namely, God's mercy towards him.

Becauſe thou haſt delivered, &c. I will walk, &c. The ſenſe of which connexion, if you pleaſe, take in this larger paraphraſe; as if David had ſaid, Oh my God, thou haſt wiped away tears from my eyes, to thee therefore I will lift them up in thankfulneſs; thou haſt kept my feet from falling, how can I imploy them better than in walking before thee? thou haſt delivered my ſoul from death, to whom but thee ſhould I dedicate my life? it is thy free gift to me, it is my due debt to thee: I can give thee little, if not thy own; I have received as it were a new life from thee, ſurely I will return it to thee, by walking before thee in the Land of the Living. M c. 6. 5. J h. 5. 19. Gen. 17. 1. Hoſ. 11. 4.

1. It lets us ſee in general, that Beneficium poſtulat officium, Mercy calls for duty, and beneficence obligeth to obedience; not onely the rod of God's correction, but the ſtaff of his protection, hath a voyce, and that double; the one is Vincula hominum opponuntur vincula bruterum & mancipiorum duris loris & ferre •• catenis. Zanch. in Hoſ. Beneficia vocat funicula & vincula atque pereleg •• ter, nihil enim magis homin m devincit alteri quam collatio officiorum. that of Chriſt to the Criple, Sin no more; the other that of God to Abraham, Walk before me and be upright. For this reaſon no doubt it is that God compareth the benefits which he conferred on Iſrael to the Cords of a Man, and the Bonds of Love; Stripes are the Cords of a Slave, a Beaſt, and the Bonds of Juſtice; Favours are the Cords of a Man, and the Bonds of Love: but theſe as well as, nay rather than the other, are Cords and Bonds, Bonds to keep us from ſin, Cords to draw us nearer, and bind us faſter to God. Indeed this is the end at which God aimeth in beſtowing the riches of his goodneſs, that it might lead us, as to repentance, ſo obedience. It was the ſaying of Fulvius to his Son, Patriae te genui, non Catilinae; I begat thee to be a ſervant of thy Countrey, not an Guadulup. in Hoſ. Iſ . 5. 4. Clamat invicta ratio & quiſque ſe illi ſubjiciat à quo habet ut ſit, &c. Laur. Juſtin. l. de obed. c. 5. aſſociate of a Traitor. In like manner God ſaith to us, I have brought you up that you might ſerve me, not your luſts. So much he expreſſeth concerning his Vineyard, when having elegantly delineated the care he took for its flouriſhing, he ſaith, Wherefore I looked it ſhould bring forth Grapes. Nor Is it any more than reaſon that he ſhould expect, and we ſhould return ſervice to him for his favours to us. What man plants an Orchard, and looketh not to eat of the Fruit? builds an Houſe, and hopeth not to enjoy the comfort thereof? feedeth a Flock, and expecteth not to eat of the Milk of the Flock? Well then may God call for obedient fruitfulneſs, when he hath afforded his mercifull goodneſs. The Philoſopher could ſay, 〈 in non-Latin alphabet 〉 , Proſperity engageth a Ariſtot. E h. Man to love God; ſuppoſing Men to have ſo much humanity in them as to love him from whom they have received ſo many curteſies; and the Poet's reaſoning was very valid, had it been pitched upon a right object, to wit, Jehovah, not Caeſar. ——Deus nobis haec otia fecit, Namque erit ille mihi ſemper Deus. Virgil. Eclog. He ſhall be my God from whom I receive ſecurity, plenty, and tranquillity. Hence it is that St. Paul beſeeching the Romans to offer up their bodies a ſacrifice, uſeth no other obteſtation to back his obſecration, but this, I beſeech you by Rom. 12. 1. 〈 in non-Latin alphabet 〉 . Theoph. in Luc. Luc. 1. 74, 75. Hoc Deus certè per ſua intendit beneficia, ut ei ſcilicet placeam cum colam, quae ſunt illi grata ſaciam, &c. Lorin. in Pſ. 55. Pſal. 56. ult. the mercies of God; and Zachary in his Song aſſerteth this to be the end of our deliverance from the hands of our Enemies, that we might ſerve God without fear in holineſs and righteouſneſs all the daies of our lives: And the Pſalmiſt plainly inſinuateth as much in that parallel text, Thou haſt delivered my ſoul from death, that I might walk before thee in the Land of the Living.

2. For the clearer illuſtrating, and fuller opening of this truth, be pleaſed to view in particular on the one hand to what David conceiveth himſelf obliged, and on the other hand what it was obliged him.

1. The duty which the Pſalmiſt here expreſſeth as the obligation of mercy, is obſervable in each parcel.

1. Becauſe, &c. I will. Promiſes of obedience are ſeaſonably made, or rather renewed, after mercy received. Indeed there are three ſpecial ſeaſons of taking up pious reſolutions.

1. Before we are to perform our ſolemn ſervices to God. 2. Ʋnder any ſtraight, danger, diſtreſs inflicted on us by God. 3. After any deliverance, bleſſing, mercy vouchſafed to us from God.

An inſtance of each of theſe we have in this holy man David. Before he will compaſs God's Altar, he reſolveth, Pſal. 26. 6. I will waſh my hands in innocency; when he was in trouble, his mouth uttered vows to God; and here being delivered Pſal. 66. 14. from danger, he promiſeth, I will walk.

The firſt ſort of promiſes are preparatory, none being fit to draw nigh to God but ſuch as at leaſt ſeriouſly purpoſe to clenſe their hands, and purifie their hearts.

The ſecond are impetratory, thoſe prayers being moſt Jam. 4. 8. Anna Samuelem impetravit, & acceptum Deo reddidit, quia cum poſecret, vovit. Aug. epiſt. 121. effectual which are accompanied with religious promiſes; Faith and Repentance are the two wings of prayer, ſince Faith is that which pleadeth with God his own promiſes, and Repentance engageth the ſoul to God by promiſe.

The laſt are gratulatory, holy vows being choyce teſtifications of our thankfulneſs. At the twelfth verſe of this Pſalm we find David putting a queſtion, what ſhall I render? in this and other verſes we find him making reſolutions, I will call, I will pay, I will offer, I will walk. A gratefull heart ſtudyeth nothing more than a proportionable V. 13, 14, 17. return; and if it cannot do what it would, it will do what it can.

2. Walk. The rich Fool having his Barns filled, calleth upon his ſoul to take its eaſe; but good David, being mercifully Luc. 12. 19. 19. 20. Math. 20. 3. delivered, calleth upon himſelf to walk. That Servant is branded as evil and wicked, who having received a Talent, laid it up in a Napkin. Mercies, as they Non verbis ſol ſed etiam factis laudare oportet, & hanc laudem ut ſymphoniam gralioſam, & coelo dignam requirit maxime Deus. Creſol. de virtu . are received, ſo they muſt be imployed for the Donor's glory. God ſends Men into, and continueth their daies in this World, not that they ſhould ſtand idle in the Market-place, but work in the Vineyard, and do him ſervice.

Again, The thankfulneſs which here David reſolveth, is not verbal but real, talking but walking. Indeed elſewhere he ſaith, I will talk of thy doings; that being one Pſal. 77. 12: Hoſ. 14. 3. Pſal. 50. 23. part of our gratitude, to declare what God doth for us. But that is not all; as there I will talk, ſo here I will walk, is his thankfull reſolve; we muſt offer to God the Ocationem veram dixeris cſſe actionem, ſed religioſam, actio bona oratio eſt, ſed operoſa & practica, benè orat qui benè git. Dre el. Rhetor. coel. Calves of our lips: but if nothing elſe, they will prove but the Lips of Calves. Whoſo offereth praiſe (ſaith God) glorifieth me: but then it muſt be, by ordering his converſation aright. Many with Peter's fiſh have money in their mouths, thanks in their lips; but whilſt they honour God with their lips, they blaſpheme him in their lives. Oh remember, he praiſeth God moſt who ſerveth him beſt; the life of thankfulneſs conſiſts in the thankfulneſs of the life; Quid enim rectius, aut quid dignius, quam t quibus per munera ſua Do inus quaſi ſpecialiter videbatur placere voluiſſe iidem quoque ſpecialius Domino cultu ac religione placuiſſent. Salv. de Gub. Dei, l. 7. yea, a good converſation is both the moſt effectual prayer, and real praiſe.

3. Before the Lord. Thankfulneſs is a ſpirit ſtill upon the wing riſing to Heaven, and converſing with God; it is an Eagle-grace, whoſe game lyeth all in ſoaring and mounting towards the Sun; the gratefull man is ſtill aſcending; it is a low mercy cannot raiſe him up as high as Heaven; with the Bird, he drinketh and looketh up; with the Beaſt, he lyeth down, and riſeth kneeling; he taketh every bleſſing as from God's hand, and therefore his eye is ſtill upon God.

4. Not to neglect the Septuagints verſion, I will pleaſe Significat velle ſe Deo placere uhivis, quoad ſuerat in vivis, quamdiu vixerit, dum ſpiritum traxerit. Genebrard. in Pſalm. the Lord, is a ſuitable reſolve to a thankfull heart. Whom ſhould a Man labour to pleaſe if not his Benefactor? it is Lex talionis, that which the Law of retaliation calls for, to return kindneſs for kindneſs, love for love, pleaſing for pleaſing; it is but fit, that as God fulfilleth our deſires, ſo we ſhould (at leaſt ſtrive to) fulfill his precepts; and as by his mercies he pleaſeth us, ſo we ſhould by our ſervice Quia ſemper a cipis, ſemper invoca, & quia quod habes, à Domino est, debitorem e ſemper eſſe cognoſce. Amb orat fun. de obita Theodoſ. Imp. Luc. 1. 75. endeavour to pleaſe him.

5. Laſtly, In the Land of the Living, to wit, ſo long as he ſhould be among the Living thankfull David reſolveth to walk before God, ſo runs Zacharies ſong, all the daies of our life; ſo St. Ambroſe readeth the ſecond verſe of this Pſalm, in omnibus diebus meis; indeed no day, no hour, no moment, which carrieth not with it a new obligation; Scuet nullum eſt momentum quo homo non utatur vel fruatur Dei bonitate, & miſericordia, ſic nullum debet eſſe momentum, quo eum praeſentem non habeat in memoriâ. Bern. Meditat. devot. cap. 6. and beſides, even particular favours oblige to continued ſervice; it is not to be devout and zealous for a time, whilſt the deliverance is freſh and new, but to ſet upon a conſtant courſe of obedience, which true gratitude calls for; that thankfulneſs is of the right dye and colour which is laſting; nor muſt our obedience expire but with our life.

2. You have ſeen the extent of the duty, now take a ſhort view of the mercy which doth thus oblige, and that in this three-fold conſideration.

1. Thou haſt delivered. Of all mercies deliverances are the moſt engaging; every deliverance ſuppoſeth a danger, and the danger ſweetneth the mercy; the truth is, we never ſo highly prize a bleſſing as when we either are deprived of; or in danger to loſe it. How welcome was the ſpacious Land to Jonah, when he had been Priſoner in the Whales belly? VVhat kind greeting think you was there between Lazarus and his Siſters, when he was returned from the dead? It is not to be imagined with what readineſs thoſe hands of Abraham embraced his Iſaac, which were even now unwillingly ſtretched forth to kill him. Health preſerved and continued, is a mercy; but when reſtored and renewed, it is far more acceptable. No wonder if David being delivered, reſolveth to walk Non dubium eſt omne beneficium obligare receptorem erga datorem, & quanto majus fuerit, tantò magis obligare. Pariſ. de legib. cap. 21. before the Lord.

2. My Soul from death. Every deliverance is a Bond; but when from death (the worſt of outward evils) it maketh our Debt the greater. Every mercy hath a voyce, but the greater the mercy, the louder the call to obedience. To this purpoſe both St. Bernard and Pariſienſis, It is no doubt but that every benefit obligeth the Receiver to the Giver; and by how much the larger the gift, by ſo much Tanto quis amplius timerè Deum, & magis ſolicitus eſſe debuerat quanto majora ejus munera percepit. Bern. in Pſ. qui hab. the ſtronger the tye; and therefore in the ſervice of God we ought to be ſo much the more ſolicitous, by how much his love towards, and care over us, hath been the more gracious. Thus St. Paul, having obtained mercy more eminently, laboured more abundantly than the reſt; Mary 1 Cor. 15. 10. Luc. 7. 47. Magdalen loved much, becauſe much was forgiven her; Jehoſaphat being lifted up with riches and honour in abundance, his heart was lifted up in the waies of the Lord; 2 Chron. 17. 5, 6. and David having received a deliverance from ſo great danger as death, promiſeth to walk before the Lord in the Land of the Living.

3. Laſtly, Mine eyes from tears, and my feet from falling. Lo here a deliverance, not from one, but many dangers, to wit, death, tears, and falling: Single deliverances are as Threds, but when multiplyed, they become as a Cord twiſted of many Threds, more potent to draw us to God. Any one mercy is as a Link, but many favours are as a Chain conſiſting of ſeveral Links, to bind us the cloſer to our duty; Vis unita fortior. Frequent droppings of the Rain cannot but make an impreſſion even on the Stone, and renewed mercies may well prevail with the ſtony heart. Pariſienſis relateth a ſtory of a Man, whom (notwithſtanding his luxurious and vicious courſes) God was pleaſed Pariſienſ. de univerſ. partes primae, pars tertia, cap. 9. to accumulate favours upon, ſo that at laſt he cryed out, Viciſti, benigniſſime Deus, indefatigabili tua bonitate, Moſt gracious God, thy unwearied goodneſs hath overcome my obſtinate wickedneſs; and from that time devoted himſelf to God's ſervice. No wonder then if David upon deliverance from ſuch numerous and grievous afflictions, maketh this his reſolve, to walk before the Lord in the Land of the Living.

To apply this. VVhich of us (my Brethren) here before God this day have not experienced variety of mercies, poſitive and privitive, in our perſons and relations? yea, which of us at ſome time, in ſome kind or other, hath not been bleſſed with deliverances, and that from various, yea deſperate dangers? And now, Compenſare credo Domino Deo noſtro cultu, honore, reverentia, beneficia quae ab eo accepimus adnitimur (as Salvian of thoſe in his time) One would think, having received ſo much love and kindneſs Salvian. de Gubern. Dei, lib. 6. from God, we ſhould repay him in love and ſervice, worſhip and reverence; being graciouſly delivered, we ſhould go to his Houſe with praiſes, renounce the ſins of our former life, vow to God new obedience, and offer up our ſelves a ſacrifice to him. Thus indeed we ought to do; but what do we? are we not like the high-way ſide, which returneth no crop, though you caſt never ſo much ſeed upon Matth. 13. it? yea, like the Vineyard, which though fenced and planted, inſtead of Grapes brought forth wild Grapes? Iſa. 5. 4. Nay yet worſe, like the Earth that drinketh in the Rain, and inſtead of Herbs meet for the Dreſſer, bringeth forth Hebr. 6. 7, 8. Thorns and Briars? whilſt we either ſit ſtill living in idleneſs, or elſe inſtead of walking before, wander far from God by prophaneneſs, nay walk contrary to God by rebellious wickedneſs.

It may be in the day of our diſtreſs we go to God, but in the day of our deliverance we run from him. As Antigonus his Souldier, when ſickly, was valiant; but when recovered, turned Coward; and as Aeſop's Snake, which lay ſtill in the Froſt, but ſtung him who warmed it in his Si qua neceſſatas gravis preſſerit, tunc Deum recordantur, ſi belli terror infremuit, ſi morborum peſtifera vis incubuit, ad Deum confugitur à Deo pelitur auxilium, nunquam Dei meminerunt, niſi dum in malis funt, poſtquam met is deſeruit & pericula receſſerunt tum alacres ad Deorum Templa concurrunt, his liba it, his ſacrificant. Lact. Inſtit. divin. lib. 2. boſome. So it is with the moſt of us in adverſity, we ſeem dovout, but in proſperity we prove licencious and rebellious. In the Tomb of Terrentia were certain Lamps which burned under ground for many ages, but ſo ſoon as they were brought into the Air, they went out, never to be kindled again. A fit embleme of our practice; whiles we are kept in a Cave of darkneſs, confined to a Vault of miſery, we are burning and ſhining Lamps: but when God hath lifted us up from the Gates of death, and carrieth us as it were abroad into the open Air, that we enjoy this worlds allurements, the light of our piety goeth out, and we practice the works of darkneſs. So that what Lactantius complained of concerning many in his daies, who under preſſing exigencies would call upon the true God; but when the danger was over, would return to their former idolatries: the like may be charged upon many of us, who in affliction remember, but after reſtauration forget, yea diſhonour the God of our mercies.

That acknowledgement of the Pſalmiſt we have all reaſon to make concerning God, He crowneth thee with Pſal. 103. 4. His miſerationibus nos coronat Deus, ut ſolent duces urbem militibus cingere quam rebellem adjungere cupiunt ad ſuum dominatum, proh duras hominum mentes quae beneficiis divinis obſeſſae, non ſe dedunt. Creſol. Myſtag. l. 3. c. 11. Deut. 32. 15. Iſa. 1. 2. Hoſ. 7. 15. loving-kindneſs, and tender mercies, or he compaſſeth, to wit, round about with variety of compaſſions (as a General doth begirt a rebellious City with a numerous Army of Souldiers) But tell me, do we yet yield to this gracious Siege? theſe gentle Batteries? nay rather, do we not ſtand out the more rebelliouſly againſt him? yea, our unthankfulneſs ſtriveth with Gods goodneſs for the victory, as Abſolom did with David, whether the Father ſhould be more kind, or the Son more unkind. Sad, though juſt, were thoſe accuſations of God againſt Iſrael, by Moſes, Jeſurun waxed fat and kicked; by Iſaiah, I have nouriſhed and brought up Children, and they have rebelled againſt me; by Hoſea, Though I have bound and ſtrengthened their arms, yet do they imagin miſchief againſt me. And may they not as truly be charged upon us? we are fatted with God's bleſſings, and ſpurn at his precepts; the beams of his goodneſs have ſhone hot upon us, and our vicious lives have ſent up the Ille nobis ad hoc bona praeſtat, ut boni ſtmus, nos è diverſo quoties hona accepimus mala noſtra cumulamus, ille beneficiis ſuis provocat ad compunctionem, nos ruimus in diſſolutionem, &c. Salv. de Gub. l. 6. more noyſome ſtench into his Noſtrils; he hath magnified his mercies, and we multiply our iniquity. Very appoſite to this purpoſe are thoſe complaints of Salvian and Lactantius, God giveth us good things that we might be good, we on the contrary abuſe thoſe good things to increaſe our evils; he calls us by his benefits to repentance, and we become the more diſſolute: Then moſt unthankfully forgetting, and injuriouſly diſhonouring God, when we have the moſt reaſon to remember and glorifie him.

But do we thus requite the Lord, oh fooliſh People, and unwiſe? Conſider, I beſeech you,

1. Is not this the moſt odious ingratitude to retaliate Tum maximè Deus ex memoriâ hominum elabitur quum beneficiis ejus fruentes honorem dure divinae indulgentiae deberent. Lactan. Inſtit. divin. lib. 2. cap. 1. Deut. 32. 6. Job 2. 19. injuries for curteſies? That we ſhould receive good at the hands of God, and not evil, is unreaſonable to expect: but to receive good, and return evil, is very injurious to act. There is a retaliation of good for evil, this is admirable; of good for good, this is laudable; of evil for evil, this is blameable; of evil for good, this is abominable.

2. Doth not the Law of Nature teach us to do as we would be done to? and would we have others deal by us as we do by God? I appeal (in Salvian's words) to you that are Interrogo omnes potentes ac divites mundi hujus, cujus piaculi reus ſit Servus ille, qu bono ac pio Domino malum cogitet, qui bene merenti convitium faciat, & pro l bertate quam accepit contumeliam reddat, &c. Salvian. de Gub. l. 6. the great and rich Men of this World; how great were the guilt of that Servant who ſhould caſt reproach upon, endeavour miſchief againſt an indulgent and bountifull Maſter? And ſhall we our ſelves practice that towards God which we would abhorr and condemn in a Servant towards us?

3. VVhat ſhall we anſwer to God in that day of account, when he ſhall plead with us for our ungratefull diſobedience. Oh thou rebellious Wretch! had God inſtead of reſtoring deſtroyed, ſparing thee in, cut thee off from the Land of the Living, thou mighteſt have pleaded, Lord, if thou hadst lengthened my daies, I would have reformed my life: but now that patience hath tried thee, and goodneſs waited on thee, what excuſe canſt thou make for thine impenitency? The ſenſe of this made Ezra to Ezra, 9. 10. Quanam fronte attollo jam oculos ad oultum patris, tam boni, tam malus filius. Pudet ingratitudinis quanquam ad confuſionis cumulum arguar etiam reddidiſſe mala pro bonis, & odium pro dilectione. Bern. in Cant. Ser. 16. 2 Sam. 7. 8, 9. bluſh in behalf of the People, crying out, And now, Oh our God, what ſhall we ſay after this? for we have forſaken thy Commandments. In the apprehenſion of this, devout Bernard exclaimeth againſt himſelf, With what ſace can I, ſo ſtubborn a Child, lift up my eyes to ſo gracious a Father? I am aſhamed of my ingratitude in returning hatred for love. Imagine thy ſelf (Oh ingratefull Sinner) ſtanding at God's tribunal, his mercies and thy iniquities ſet in order before thy face, and think thou heareſt God upbraiding thee in words much like thoſe by Nathan to David, I have many a time delivered thee from great dangers, I have given thee Wife and Children, with many other bleſſings; and if this had been too little, I would have given thee ſuch and ſuch things: wherefore haſt thou deſpiſed my Commandments, diſhonoured my Name, abuſed my Mercies? and ſurely thou canſt not but cover thy ſelf with a Cloud of ſhame, yea pour out a ſhower of tears.

4. Finally, Do we not think that God is highly provoked with, and therefore will ſurely and ſorely avenge himſelf upon ſuch ingratefull Rebels? Was not David greatly inraged againſt Nabal, when he ſaid, In vain have I kept all that this fellow hath in the Wilderneſs, he hath requited me evil for good? VVas not God incenſed bitterly 1 Sam. 25. 21. againſt the old World, when he ſaid, It repented me that I made Man upon Earth? He ſaith no leſs of all unthankfull Gen. 6. 7. Sinners, In vain have I both given and kept all that they enjoy, it repenteth me that I ever made them, or conferred Hoſ. 2. 8, 9. Ingratitudo ventus urens, ſiccans ſibifontem pietatis, rorem miſericordiae, luenta gratiae. Bern. in Cant. Ser. 51. Joſh. 24. 20. the leaſt mercy on them. And will you know what followeth upon ſuch provocations? Hear what God ſaith concerning his People, She did not know that I gave her Corn, and Wine, and Oil, and multiplyed her Silver and Gold which they prepared for Baal: therefore will I return, and take away my Corn in the time thereof, and my Wine in the ſeaſon thereof, and will recover my Wool and my Flax given to cover her nakedneſs. Hear what Joſhua ſaith from God to Iſrael, If ye forſake the Lord, and ſerve ſtrange Gods, then he will turn and do you hurt, and conſume you after that he hath done you good. Believe it, Brethren, if mercy induce not to obedience, diſobedience will ruine our mercy; nor are either life, or health, or any other bleſſing ſo entail'd upon any perſon, but that ingratitude may, yea will cut it off: Nay let me adde, Ingratia beneficia, ingentia flagitia, ingentia ſupplicia, if as Tantò gravius de ingratitudine judicabimur quanto magis accumulatis beneficiis ingrati probabimur extitiſſe. Id. in Serm. cont. ingrat. Ezra, 9. 13, 14. mercy hath abounded, iniquity ſuperabounds; as iniquity abounds, ſo calamity ſhall much more; and by how much the Oil of God's compaſſion hath been the more plentifully poured upon us, by ſo much ſhall the flame of his judgements burn the hotter againſt us: And therefore Ezra pronounceth this as a moſt juſt ſentence againſt himſelf and the People, in caſe of their diſobedience, Seeing that thou our God haſt puniſhed us leſs than our iniquities deſerve, and haſt given us ſuch deliverance as this, ſhould we again break thy Commandments, and joyn in affinity with the People of theſe abominations, wouldſt thou not be angry with us till thou hadſt conſumed (us) ſo that there ſhould be no remnant nor eſcaping. Oh therefore yet at laſt let the bounty of God lead us to repentance and obedience; give unto the Lord the glory due to his name, and ſerve him according to his great goodneſs. To which, that we may be the better enabled, obſerve and practice theſe following directions.

1. Keep God's mercies freſh in thy memory, and often ponder, eſpecially upon eminent deliverances. This remembrance of Divine benefits is that which St. Bernard Recordemur miſericordiarum Dei ut ſic accendamus in ejus amorem revocemus ad memoriam bona quae tribuit nobis. Id. de Int. Dom. c. 9. commendeth as fit to be a pillar in the ſpiritual houſe of our ſouls; and this is that which thankfulneſs taketh care of; it is God's faithfull Regiſter, ſhe is never forgotten, and ſhe never forgetteth; ſhe writeth God's love, as he doth his Beloved, on the palms of her hands; ſhe hath ſtill new thoughts of the daies of old, and maketh a deliverance live, as God doth, for ever: And ſurely this duty well performed, would be a ſingular means of exciting and enabling us to walk worthy of mercy. When Ahaſuerus Eſth. 6, 1, 2, 3. on the night he could not ſleep, commanded the Records to be brought unto him, and read before him, and therein found how inſtrumental Mordecai had been in delivering him from the treaſon of his Chamberlains, he preſently asketh, What honour and dignity hath been done to Mordecai for this? So will the ſoul that faithfully and ſeriouſly meditateth on God's deliverances and benefits, (whereof he is not onely an inſtrument, but a principal efficient) often ask it ſelf the like queſtion, What honour have I brought, what ſervice have I done to my God for this? and ſuch queſtions are the ready way to pious reſolutions. Quia bona quae aſſecutus fuerat, repentè memoriae intulit malum, quod ſe pulſabat, evicit, quia perceptae gratiae meminerit vim culp : imminentis fregit. Greg. Mo l. 30. c. 9. Gen. 39. 8, 9. VVhen Joſeph, being ſollicited by his Miſtris to uncleanneſs, remembred the kindneſs his Maſter had ſhewed him, yea the gracious providence of God towards him, he returneth her that excellent anſwer, Behold, my Maſter woteth not what is with me in the houſe, and he hath committed all that he hath to my hand; there is none greater in this houſe than I, neither hath he kept back any thing from me but thee, becauſe thou art his Wife: how then can I do this great wickedneſs, and ſin againſt God? Obſervable to this purpoſe is that connexion which David maketh between theſe t •• o, Thy loving kindneſs is before mine eyes, and I have walked in thy truth. Theſe were Pſal. 26. 3. two things this holy man had ever before him, his own ſins, ſo elſwhere, My ſin is ever before me; God's goodneſs, Pſal. 51. 3. ſo here, Thy loving kindneſs is before me: they are both very imitable patterns. VVell were it if we would every one keep a Catalogue both of the ſins we commit, and bleſſings we receive, eſpecially notorious ſins, and glorious deliverances, that the remembrance of the one might keep us from wandring, and of the other excite us to walk before God in truth.

2. Often recollect the promiſes thou madeſt to God in thy diſtreſs, and that will put thee on renewing and performing them after deliverance. VVhen Sigiſmund asked Theodoricus, what a Man ſhould do to walk in the right way that leadeth to bliſs? he anſwered, Si vitam tuam Aeneas Sylv. l. 2. com de reb. Alphonſ. ita enſtitueris ut te facturum promiſiſti dum calculus aut podagra ſive alia valetudo adverſa acrius to oppreſſit, If a Man did ſo lead his life as he reſolveth to do when the Stone, or Gout, or ſome other ſore diſeaſe is upon him. Call then to mind (Oh Sinner) thoſe dark and cloudy daies in which the guilt of thy ſins affrighted thee, the pain of thy diſeaſe tormented thee, the fears of death ſurprized thee, and the ſorrows of Hell caught hold of thee; Remember how then thou didſt pray and promiſe, beg Votum eſt poſtulatio bonorum à Deo cum ſolvendi muneris promiſſione. Et ideo cum impetraveris quod petisti ingrati eſt tardare promiſſum. Ambr. l. 1. de Abel & Cain, c. 7. and vow, that if the Lord would remove his rod, thou wouldſt forſake thy ſins; if he would ſpare thee, thou wouldſt ſerve him; and if he would renew thy daies, thou wouldſt lead a new courſe of life. Oh be not ſo perfidious as now that God hath upon thy promiſe granted thy deſire, thou ſhouldſt by non-performance fruſtrate his expectation. Be the ſame to God in thy health, that thou wert in ſickneſs, elſe it will appear thou didſt onely vow to amend thy life that thou mighteſt amend in health; nor didſt thou deſire to recover that thou mighteſt glorifie God, but onely promiſedſt to glorifie God that thou mighteſt recover.

3. Frequently ponder thy own unworthineſs, acknowledge with Jacob, I am leſs than the leaſt of all the mercies, Gen. 32. 10. Erubiſcau us prava c mmittere quò nos à Deo meminimus gratuitò bona percepiſſe. Greg. Mor. l. 30. c. 9. and of all the truth that thou haſt ſhewed to thy ſervant; ſay with David, What am I, O Lord God, and what is my Houſe that thou haſt brought me hitherto? and in the ſenſe of thy vileneſs thus reaſon with thy ſelf, I am unworthy to receive, ſhall I be unwilling to requite the goodneſs of God? I am not able to requite, ſhall I not endeavour to return ſomething to him for all his love? I have deſerved nothing but death, and tears, and falling, ſhall I not be thankfull for 2 Sam. 7. 18. Magno debo obligata e anima mea, multum accep ſt , & nihil à te habuiſti. Aug. meditat. 〈 in non-Latin alphabet 〉 , &c. Chryſoſt, in Pſ. 9. deliverance from all theſe? my former wandrings called for judgement inſtead of mercy, deſtruction inſtead of preſervation, and ſhall I not anſwer ſo undeſerved a recovery by future walking before God? Thus would the conſideration of thy antecedent demerit put thee upon an endeavour of ſubſequent obedience.

4. Laſtly, Be much in prayer after, as well as before thy deliverance; not onely praiſe but prayer muſt wait upon mercy. Haſt thou then obtained health, pray for that which is better than health, grace to improve it in God's ſervice: why ſhouldſt thou be bleſſed to thy coſt, nay thy curſe? ſay in this caſe, as Abraham in another, Lord, what wilt thou give me ſeeing I go childleſs? Lord, what wilt thou give me if I go graceleſs? It were better not to be delivered, than not to have ſpiritual enablement with thy temporal deliverance to walk before God. Let this therfore be thy own prayer for thy ſelf, yea for this deſire the prayers of others. To end all; This is that requeſt (my dearly beloved in the Lord) which I muſt now make unto you: In the time of my ſickneſs you were pleaſed to wreſtle with God for my recovery, Oh ceaſe not to pray for me ſtill, I need your prayers, I beg your prayers, it will be your good as well as mine: Oh therefore pray for me, that I may lay out this health and ſtrength which God hath reſtored to me, in his ſervice; and that being delivered from death, and tears, and falling into the Grave, I may be enabled both to reſolve and perform that of which David here hath ſet both me and you a pattern in the words of the Text, I will walk before the Lord in the Land of the Living.

FINIS.
ERRATA, in the firſt Sermon.

PAg. 1. lin. 25. for un r. in. 2. 30. after leſs d. the comma. in the marg. for lu r. tu. 3. 25. for warmneſs r. wearineſs. 4. 16. for •• r. 〈◊〉 . 5. in marg. for ſaer r. ſer. 6. 36. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . in marg. for vo r. no. 7. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 8. 27. for and r. both. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 11. 8. for and r. are. in the marg. after de r. triplici. 12. 10. put Chriſt before eſt timos. 14. in marg. for care r. cant. 17. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 18. 25. d. but niſi. l. 26. after but put in niſi. 20. 3. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . l. 7. 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 21. 34. for ut r. et. and for tur r. tor. 24. 33. r. Chriſtian. 25. 22. d. to. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 26. 8. after to inſert be. 31. 12. put the comma before ſo. in marg. after Bibl. r. e. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 32. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . l. 30. r. then to. l. 30. d. ing. 35. in marg. ſet the comma before illa.

In the ſecond Sermon.

PAg. 4. in marg. before 〈 in non-Latin alphabet 〉 is omitted 〈 in non-Latin alphabet 〉 . after 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 , and joyn the 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 . 5. in marg. for intee r. intervenire, after ut r. à vuâ hâc. 8. in marg. joyn 〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉 , r. 〈 in non-Latin alphabet 〉 , d. 〈 in non-Latin alphabet 〉 , r. 〈 in non-Latin alphabet 〉 , r. geſtiunt. 17. 3. for or r. a. 20. 8. for the more in r. in the mercy of. l. 19. for his r. this. 21. 37. r. devota. 22. in marg. for at r. as. 24. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 25. 37. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . l. 38. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 30. in marg. for ſanio r. facio. 32. in marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . 33. in marg. r. 〈 in non-Latin alphabet 〉 . 39. in the end of the marg. for & r. ut. 45. 22. r. Terentia. 46. in marg. for du r. da.