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 [Page 2] 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 [Page 3] 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 [Page 4] 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. [...]. Arist. Eth. l. 9. c. 9. Philip. 1. 23. Ridiculum est ad mortem currere [...]aedio vitae. Ep [...]cur. apud Sen. Episto. 24. [...]. 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? [Page 5] 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 [Page 6] 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.

[Page 7] 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 [Page 8] 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. [...] 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 [Page 9] 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.

[Page 10] 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 [Page 11] 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, [Page 12] 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.

[Page 13] 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 [Page 14] 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.

[Page 15] 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 [Page 16] 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 [Page 17] 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; [Page 18] 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

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.

[Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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 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 [Page 23] 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: [...] &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 [Page 24] 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 [...] 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. [...], &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 [Page 25] 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. [...], &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. [...]. 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 [Page 26] 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 [Page 27] 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 [...]. 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 [...]. 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 [Page 32] 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. [...]. 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? [...]. 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.

[Page 33] 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. [...]. Id. hom. 23. in Gen. 2 Chron. 26. 4 [...]. 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, [Page 34] 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 [Page 35] 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. [...] 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, [Page 36] 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. [...] 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, [Page 37] 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, [Page 38] 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 [...] & [...], 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. [...]. 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 [Page 39] 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 [Page 40] 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, [...], 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.

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. [...]. 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.
• [Page 41] 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 [Page 42] 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 [Page 43] 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, [Page 44] 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 [Page 45] 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.

[Page 46] 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.

[Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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 [Page 51] 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. [...], &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 [Page 52] 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.