Thankfulness in grain: or a good life the best return. Delivered in another sermon on the same occasion in St. Dionis, Back-Church, Aug. 14. 1653. By Nath. Hardy, Master of Arts, and preacher to that parish.
as the Moon, waxeth and waineth, and, with the air, is now Cloudie and anon cleer, Nulla sors longa est, dolor ac volupt as Invicem cedunt, saith the Tragedian truly, we continue not long in one state:
as the Moon, Waxes and waineth, and, with the air, is now Cloudy and anon clear, Nulla sors Longam est, dolour ac volupt as Invicem cedunt, Says the Tragedian truly, we continue not long in one state:
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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.
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 spiritual frame be suitable to our temporal estate; To hope in adversity, and to sear in Prosperity; for health to be thankful, 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.
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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;
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;
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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 when his Soul is Delivered from death, he resolves upon walking before the Lord in the words of the Text now read, I will walk, etc. At the mentioning of this Scripture, I doubt not but you conjecture the reason of my choosing it:
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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,
or shortly may be any of yours: beside the duty of the Text is such as concerns, 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,
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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 you look back on the former Subject, that calls for this, and this Answers to that, that is as the Foundation, this, as the superstructure, both required to a perfect fabric; that, as the Doctrine, this, as the use, both requisite to a complete 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, etc. Indeed with little ado 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 several sense;
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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,
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 promises somewhat to himself from God, according to the latter he promises 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 God's salvation, I shall now only give you a taste of that,
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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:
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, etc. Begin we then with that sense which represents the words as a confident expectation of future preservation:
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Amplificat beneficium ab effectu liberationis, saith a judicious expositor, the benefit of deliverance mentioned in the former, is amplified in this verse from the effect he hoped would follow upon it:
Amplificat beneficium ab effectu liberationis, Says a judicious expositor, 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:
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:
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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 he Hopes 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, tears, and falling; and of each of these with all possible brevity and perspicuity.
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That which the Psalmist here promiseth to himself 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.
That which the Psalmist Here promises to himself is double, to wit walking in the land of the living, and that before the Lord, and so his hope appears to be both of a longer and a comfortable life.
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It is generally acknowledged 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.
It is generally acknowledged 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 carcases.
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but this earth is the land of commerce, and light, and life. From this land of the living, 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.
but this earth is the land of commerce, and Light, and life. From this land of the living, the Messiah is said to be Cut off, and in this it is that Here David Says, he should walk. Walking is a continued progressive motion, wherein step is added to step, and so fitly resembles prolongation of life, wherein days Are added to days. 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 rejoiced in.
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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 midst of my dayes, and againe, Return, O Lord, deliver my soul, oh save me for thy mercies sake;
This will the more appear, if we observe how earnestly, when in danger, he deprecateth death. So in this Psalm: O Lord, I beseech thee deliver my soul, and in Another Psalm, O my God, take me not away in the midst of my days, and again, Return, Oh Lord, deliver my soul, o save me for thy Mercies sake;
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all which plainly insinuate how pretious life was in his sight. The like temper is observable in Hezechiah, to whom when the message of death came, it fetched tears from his eyes, sighes from his heart, and prayers from his lips; nor was he less joyfull at the reversing; than mournful upon the denouncing of the sentence, witness the writing he pend upon his recovery. Nor is this onely an old Testament spirit, consult the practice of Christians under the new Testament, and you shall finde them looking upon life and death with the same aspect: witness S. Paul, who speaketh of deliverance from death, as a thing which he did trust and hope for,
all which plainly insinuate how precious life was in his sighed. The like temper is observable in Hezekiah, to whom when the message of death Come, it fetched tears from his eyes, sighs from his heart, and Prayers from his lips; nor was he less joyful At the reversing; than mournful upon the denouncing of the sentence, witness the writing he pend upon his recovery. Nor is this only an old Testament Spirit, consult the practice of Christians under the new Testament, and you shall find them looking upon life and death with the same aspect: witness S. Paul, who speaks of deliverance from death, as a thing which he did trust and hope for,
and to that end desireth 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:
and to that end Desires the concurrence of the Corinthians Prayers. Saint Peter, Concerning whose death christ foretelling Says, Another should led 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:
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.
It is a Meditation which seems to check the folly of those men who fancy a kind of perfection in wishing, hoping and praying for an untimely death, and a speedy dissolution.
or impatiency under affliction or dispair of Gods mercy, wish 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.
or impatiency under affliction or despair of God's mercy, wish 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 prevailing. To such Persons that is very suitable which Chremes said to his son Clitipho, who, being crossed in his desire, would needs die: Disce prius vivere, let them First Learn to live, ere they desire to die.
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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,
the dissolution of his person, departure of his soul from his body was not, could not be grateful to him in it self, but only in order to that intimate Union of his soul with christ: and yet more plainly,
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,
hence it is, that these preceding words, in this we groan earnestly, Are by Some expounded, Because of this, to wit the dissolving of our earthly tabernacle, we groan, as being contrary to nature,
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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,
2. Not Absolute and illimited, but conditional and submissive. When good men in a right Way desire to die, it is with this proviso, if it may stand with God's will, and tend to his glory: a godly man,
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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 to life and death consists, it is in an indifferency to either, as God shall determine; to live and dy are acts of Nature, but to be willing to live or dy as God will, is an act of grace, and that in strength. So that indeed both these declare a great measure of grace, on the one hand when Gods determination appeareth to be for death, to rejoyce in hope of the glory of God, and to be so far from fearing, as in order to that glory to desire it:
though he be willing to die, he is neither weary of the Troubles, nor does he undervalue the comforts of life, and whilst he is desirous to die for his own sake, he is ready to live for God's and the Churches. Indeed if you would know wherein the perfection of grace in order to life and death consists, it is in an indifferency to either, as God shall determine; to live and die Are acts of Nature, but to be willing to live or die as God will, is an act of grace, and that in strength. So that indeed both these declare a great measure of grace, on the one hand when God's determination appears to be for death, to rejoice in hope of the glory of God, and to be so Far from fearing, as in order to that glory to desire it:
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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.
on the other hand, when God's pleasure is manifest for life, to rejoice in hope of bringing glory to God, and not only to be well contented, but well pleased with the continuation of our life, as David Here Expresses himself to be in saying, I shall walk in the land of the living.
Is it because (as the Papists imagine) the souls of the old Testament Saints ascended not to heaven presently after death, but 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,
Is it Because (as the Papists imagine) the Souls of the old Testament Saints ascended not to heaven presently After death, but were detained in Limbo, till christ by descending thither freed them thence, and carried them with him to Heaven? no, Beloved, this opinion is raised 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:
as if the gate of Paradise were not open to believers before the coming and death of christ; whereas the Death of christ, Profuit antequam fuit, was effectual as to its merit, before it was in time: in which respect among Others he is called, the Lamb slain 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 whereof can be no other,
nay, beside our Saviour expressly confuteth it, when speaking of Abraham, Isaac, Jacob, he Says, they live to God, the sense whereof can be no other,
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 West shall sit down with them.
and again, when he Supposeth Abraham, and Isaac, and Jacob, to be in the Kingdom of Heaven, where he promises that many from the East and West shall fit down with them.
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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:
nor attained any full assurance of their future happiness? 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 those Patriarchs, that they dyed in faith, and this of an heavenly Countrey, and this so strong, that it begat in them an earnest desire after it.
of Moses, that he had respect to the recompense of reward, yea, of all those Patriarchs, that they died in faith, and this of an heavenly Country, and this so strong, that it begat in them an earnest desire After it.
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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.
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.
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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,
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 God's 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 thy truth, so David. The grave cannot prayse, death cannot celebrate thee, so Hezechiah; they saw death would render them useless sor Gods honour, and therefore principally they prayed against it.
but Because they had greater affections to God's service then we, that this life was so amiable in their eyes. To this purpose the reasonings of David and Hezekiah Concerning death, and the grave, Are very observable, Shall the dust praise thee? shall it declare thy truth, so David. The grave cannot praise, death cannot celebrate thee, so Hezekiah; they saw death would render them useless sor God's honour, and Therefore principally they prayed against it.
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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.
It lets us see, what is the frame of a Religious man, to rejoice 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 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.
Indeed that joy, hope, desire of life which is founded upon this consideration, is not only lawful 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 men desire, yea were it possible he would walk Here for ever, but for what end? only to enjoy his Lustiest, have his fill of pleasure, and increase his wealth: whereas the godly men aim 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 fitly taken notice how David does not say, I shall now satiate my self with delights in my royal city, but, I shall walk before the Lord in the land of the living.
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2. And most suitably to this interpretation this before the Lord, is as much as under his carefull eye. The words according to the Hebrew may be read before the face of the Lord, by which is meant his presence, and that not generall before which all men walk, but speciall, before which onely good men walk.
2. And most suitably to this Interpretation this before the Lord, is as much as under his careful 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 general before which all men walk, but special, before which only good men walk.
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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 with him: so that the meaning is,
Indeed in this sense God face is as much as his favour, and as to be cast out of his sighed or face is to be under his anger, so to walk before his face is to be in favour with him: so that the meaning is,
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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;
It is not then barely living with which David was so much in love, but living under God's tuition. And this is the Confidence which he Here seems to utter with so much joy, that God's gracious providence should watch over him the remainder of his days. It is that which this holy man elsewhere Expresses, when he Says, In the secret of his tabernacle he shall hide me, he shall Set me upon a rock;
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a rock is a place of strength and defence, the tabernacle a place of safety and refuge; this was Gods mercifull presence to David, securing him from all dangers.
a rock is a place of strength and defence, the tabernacle a place of safety and refuge; this was God's merciful presence to David, securing him from all dangers.
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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:
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,
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 looks from heaven,
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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.
Their eye is upon him in duty, as the eye of the Handmaid is upon her mistress to serve her, his eye is upon them in mercy, as the eye of the owner is upon his cattle 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:
One upon the Text conceiveth in this expression of walking before God an allusion to the practice of tender Parents, especially towards their little Children:
Omnis enim in nat is chari stat cura parent is Such is for the most part, the love of parents to their Children (especially when young) that they cannot endure them out of their sight, but would always have their own eye upon them, in which respect the Children may be said to walk before their parents: no less is the Fatherly, yea Motherly affection of God towards his people, whom he adopts for his children, and keepeth ever in his sight. Hence is that sweet expression of God to the Church, Behold, I have graven thee upon the palmes of my hands, thy walls are continually before me. It is the command given to Israel concerning the Commandements; Thou shalt bind them for a signe upon thine hand, and they shall be as frontlets between thine eyes, whereby is intimated a sedulous care both in perusing and performing them;
Omnis enim in nat is chari stat Cure parent is Such is for the most part, the love of Parents to their Children (especially when young) that they cannot endure them out of their sighed, 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 sighed. Hence is that sweet expression of God to the Church, Behold, I have graved thee upon the palms of my hands, thy walls Are continually before me. It is the command given to Israel Concerning the commandments; Thou shalt bind them for a Signen upon thine 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;
not much unlike is this of God's graving Israel upon his hands, and setting his walls before his eyes, the intent thereof being to express the singular Care and mindful regard of God to his Church, and which would not be passed by, it is not a writing (that may be blotted out) but an engraving, and this engraving is not upon the back (then it might be the sooner rubbed off or worn out) but upon the palms of his hands;
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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 translate,
To this purpose Are those choice Metaphors which Moses uses Concerning God's Care of Jacob (meaning his posterity) he led him about, to wit in the Wilderness, or as the Septuagint translate,
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.
as the apple of the eye, so singular was God's Providence towards Israel, yea that he might most Fully represent it, he compareth God to an Eagl bearing her young ones (not as her prey in her Talents, but) on her wings, whereby 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 becomes an habitation.
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 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 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
Cain Goes out from the presence of the Lord, David continually walks before the Lord; the ungodly Are like straggling Chickens often snatched up by the devouring Kite, whilst the godly Are close under the hens wings; those like stray sheep wander up and down, exposed to variety of dangers, whilst these being under the shepherds care feed securely. Indeed no felicity like to that which is to be found in God's affection; nor safety to that of his Protection, Behold he that Keepeth Israel shall neither slumber nor sleep, Says the Psalmist; that which Cain refused to be to his brother, God is to his Servants, their keeper, yea so watchful 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 Slumbereth by day, and Therefore well may they lie down and sleep in peace, yea rise up and walk without Fear; it is Saint Paul is challenge, if God be for us, who can be against us? let it be the Comfort of every Saint, none can be so against him as to prevail, Because he walks before God; and so much shall suffice for the matter pass we on to the
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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,
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 Psalm 63. 7. Because thou hast been my help,
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 which means he that passed over Jordan with his staff, was now become two bands.
nor is he alone in this kind of argumentation. Jacob being pursued by his brother Esau in his prayer for deliverance pleads with God that Prosperity he vouchsafed him under Laban, by which means he that passed over Jordan with his staff, was now become two bans.
Josuah having beheld one miracle in the discomfiture of the Amorites from the ayri• heaven, to wit great stones cast down upon them, is bold to expect another from the starry heaven,
Joshua having beheld one miracle in the discomfiture of the amorites from the ayri• heaven, to wit great stones cast down upon them, is bold to expect Another from the starry heaven,
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 as from so great death,
For this reason it was that daniel wrestling with God for the peoples liberation out of Babylon, makes mention of his bringing them out of Egypt, and thence emphatically infers a Therefore, now Therefore, O Lord, hear the prayer of thy servant, and from the same premises S. Paul draws a like Conclusion, Who Delivered as from so great death,
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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.
where is thy zeal and thy strength? the sounding of thy bowels, and of thy Mercies towards me? Are they restrained? as if it were a strange and unwonted thing for God not to renew his Mercies where he had formerly conferred 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;
Indeed with God the Collation of one blessing is a sufficient reason of bestowing more. As Saint Gregory speaking of the Signs of the last day, Says, 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;
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 they grow weary of doing what they have done;
nay, it is accounted impudence to expect or desire they should; Some men's ability is Cut short, they cannot doe as they have done, other men's minds Are mutable, their affection cooleth, and they grow weary of doing what they have done;
but neither of these are in God who changeth not. Queen Elizabeth 's Motto, Semper eadem, though in some sense true of her Religious constancy, yet is most properly due to God who is, semper idem, with whom is no variablenes nor shadow of Change.
but neither of these Are in God who changes not. Queen Elizabeth is Motto, Semper Same, though in Some sense true of her Religious constancy, yet is most properly due to God who is, semper idem, with whom is no variableness 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,
There is no abbreviation of his hand nor alteration of his heart, both the fountain of his power and treasure of his love Are inexhaustible, and the everlasting God, the Lord, the Creator of the ends of the earth fainteth not,
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 had done for him & his house, & withall what he had promised to do,
Let it Therefore be the Wisdom of Saints to treasure up experiences of God's Goodness to Others, chiefly to themselves, that they may be both encouragements of faith, and Arguments in prayer; That which may make us blush in our requests to men, let it rather embolden us in our Addresses 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 had done for him & his house, & withal what he had promised to do,
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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.
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 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 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.
This is the confidence, Says S. John, that if we ask any thing according to his will, he hears us, and we may have confidence 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, Takes courage to implore favour for his seed: so let us upon the grant of one request be emboldened to put up Another, and upon the receipt of former Mercies encourage 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 chief in my intention of handling.
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I will. Saint Bernards comment upon those words of the Psalmist elswhere, in thee will I trust, may very well serve as a Paraphrase on these words, I will walk, that is this is my desire, my purpose,
I will. Saint Bernards comment upon those words of the Psalmist elsewhere, in thee will I trust, may very well serve as a paraphrase on these words, I will walk, that is this is my desire, my purpose,
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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.
and the intention of my heart to walk before him, in Referente to this it is that David Says elsewhere of himself, I have said that I will keep thy word, nay more then so, I have sworn and I will perform 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 only promised but sworn to do.
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The like we shall find to have been the practice of other Saints in Scripture, namely to consecrate themselves to God 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 whom to trust, but whom to obey. Joshuah taketh up a resolution, both for himself and his family to worship the true God, I and my house will serve the Lord;
The like we shall find to have been the practice of other Saints in Scripture, namely to consecrate themselves to God by promise, thus Jacob Voweth a Voelli, and what is the matter of it? but that the Lord should be his God, not only on whom to trust, but whom to obey. Joshua Takes up a resolution, both for himself and his family to worship the true God, I and my house will serve the Lord;
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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.
And to name no more Asa 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.
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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.
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.
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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;
1. These promises bind us the closer to God. To illustrate this, you must know that religious promises Are distinguished according to the objects about which they Are conversant;
some are of things in their own nature ind•fferent, and are called ceremoniall, others are of things in themselves necessary, and termed morall; those, though after promise we are bound to observe exactly, yet before, we were free to do or not to do;
Some Are of things in their own nature ind•fferent, and Are called ceremonial, Others Are of things in themselves necessary, and termed moral; those, though After promise we Are bound to observe exactly, yet before, we were free to do or not to do;
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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:
There is indeed a sufficient obligation in God's Precepts to require our Obedience, but when to his Precepts we add our own promise, it is so much the more engaging. True it is, the Creatures natural 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 lukewarmness and stir up our backwardness to Obedience. Indeed a religious resolution is as the putting of a new rowell into the Spur which makes it the sharper, the twisting of Another thread 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 weakness 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.
so godly men in consideration of their own dulness adjoin their promises to God's Precepts, not to strengthen their force in enjoining, but to quicken themselves the more in observing.
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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 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 from thence to hear the Prayers of his people: when we promise to be God's Servants, what do we but consecrate our selves to be his living Temples, and may not we then expect the like privilege? When the servant had by the boring of his ear 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.
and provide for such a servant; nor hath Almighty God less respect to those who Cordially devote themselves to the observance of his Laws. When the Campanians could not get any aid from the Romans against a potent enemy, they Come and solemnly surrendered themselves to the Roman, that by policy they might oblige them to their assistance; and Certainly this resigning our selves into God's hands, this serious resolution of, I will walk before the Lord, is the best Way to obtain his vigilant protection over us.
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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 it to himself, I will? what men resolve and promise must be what they are able to performe,
But it may be Here objected, what means David to say thus peremptorily? I will? Saint Paul Says, it is God who works in us to will and to do, and does David attribute it to himself, I will? what men resolve and promise must be what they Are able to perform,
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.
and is not walking before God more than he had ability to do? so that this Act of devotion seems to be an Act of presumption, since whilst he Declareth his will, he may be Thought to presume too much upon his power.
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1. That which here David did, and the Saints in such 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 Paul saith of himself, to will is present with me,
1. That which Here David did, and the Saints in such resolves doe promise, is but only to do their endeavour. The conjugation of the verb is Hit pael, and may well be rendered conabor incedere, I will strive to walk, what lies in me shall not be awanting. Though he might fail 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 Paul Says of himself, to will is present with me,
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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 wants in the Can, he maketh up in the will; God gratiously accepting the will for the deed.
Some men's 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 Wants in the Can, he makes up in the will; God graciously 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.
2. Beside, it is not to be doubted but that David in taking up this resolution, had an eye to divine assistance. What a good man promises in Civil things is with respect to God's will, and what in divine matters with regard to God's grace. I will do this or that (God permitting) is either employed, or expressed in secular; I will walk (God assisting) is always to be understood in sacred Purposes.
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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 to keep thy statutes, and putting up that request, Lead me in thy truth;
Hence it is that Prayers still attend such promises, and sincere resolutions Are always backed with earnest supplication. Therefore you may observe him who Here makes this promise, I will walk, elsewhere breathing forth that sighs, O that my ways were so directed to keep thy statutes, and putting up that request, Led me in thy truth;
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yea you may observe the Spouse in the Canticles joyning both a petition and a promise together, we will run after thee, there is the promise, but first she praemiseth a petition draw me,
yea you may observe the Spouse in the Canticles joining both a petition and a promise together, we will run After thee, there is the promise, but First she praemiseth a petition draw me,
thus pious souls only resolve in the might of God, whose exciting grace puts them upon purposing & assisting 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.
thus pious Souls only resolve in the might of God, whose exciting grace puts them upon purposing & assisting grace, strengthens them in performing what is good, and their confident promises arise not from any trust in their own but a dependence on his strength, & assurance of his assistance.
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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.
the Spirit of christ in a Christian makes 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.
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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.
Let this practice be our pattern seriously and firmly to resolve upon Obedience. This was that to which Barnabas persuades the antiochians, that with purpose of heart they would cleave to the Lord.
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Indeed the foot will move but 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.
Indeed the foot will move but 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 laid to discourage us in our Way, many solicitations used to draw us out of the Way, and if we be not resolved on the Jourtey, we shall soon be persuaded to desist or turn aside.
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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,
As a man pulling At a tree, if he find it yielding, plucketh with the more violence, and a suitor being but faintly denied comes on with the Stronger force,
Oh therefore let us not content our selves with a sigh that we have been so bad, with a wish that we might be better, but let it be our will, yea let that will be voluntas firma & rata, solid and fixed in good. What the Schooles say in the point of repentance, distinguishing between attrition and contrition, that the former non proponit peccare, doth not purpose to sin; but the latter, proponit non peccare, purpose to sin, but the latter proponit non peccare, purposeth not to sin;
O Therefore let us not content our selves with a sighs 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 Firm & rata, solid and fixed in good. What the Schools say in the point of Repentance, distinguishing between attrition and contrition, that the former non proponit Peccare, does not purpose to sin; but the latter, proponit non Peccare, purpose to since, but the latter proponit non Peccare, Purposes not to since;
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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.
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 does not resolve against, but the other is resolved for walking in the ways of God.
Indeed, he cannot but resolve 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;
Indeed, he cannot but resolve upon, and make choice of the Way of piety, who Layeth before him the Goodness, the rectitude, and the pleasantness of that Way. When the prodigal considered with himself how well his Father's Servants fared, he Thinketh of, yea determineth to go home;
Oh 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.
O 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.
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.
those d•ssembling Israelites promise fair, all that the Lord hath spoken we will do, but they performed not faithfully what they pretended so speciously.
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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.
When God appeared to Jacob upon his return from Laban, he tells him, I am the God of Bethel, by which expression he no doubt intends to mind Jacob of the promise, not only made there by God to him, but likewise by him to God; for so it follows, where thou Vowedest a Voelli 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.
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 profane that heart which is once consecrated to God; to falter in the execution of what is solemnly resolved in God's service, is a fetching the sacrifice from the Altar, and will Certainly bring the Coal of fire along with it.
Hadst thou never put in for the title of a friend and votary, with an Oh God, my heart is ready to do thy will, thou hadst not been perfidious, though prophane; but by breaking thy promise, thou addest the guilt of unfaithness 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.
Hadst thou never put in for the title of a friend and votary, with an O God, my heart is ready to do thy will, thou Hadst not been perfidious, though profane; but by breaking thy promise, thou addest the guilt of unfaithness to that of disobedience, and thy sin becomes beyond measure sinful; and Therefore look on David once again, who as he Says Here, I will walk, so elsewhere, I have walked in thy truth, there professing he had done what Here he resolves he will do.
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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;
As we do by a fickle and inconstant man, take him At his word, while we have him in a good vein, lest in a short Molle he altar his mind: So let us deal by our deceitful hearts. When thou vowest a Voelli 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:
it is the wise men counsel, and indeed it is very wise counsel, defer not to put in actium what God's Spirit hath put into thy intention. Nor let any man think to excuse himself by pleading inability, and saying, I would, but I cannot fulfil my religious Purposes:
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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;
rather let him join 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. O my God, I would do what I ought, O that I could do what I would;
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 before thee; and so I am fallen on the duty which here David resolves upon,
thou hast been pleased to put, O keep it for ever in the imagination of the Thought of the heart of thy servant, to walk before thee; and so I am fallen on the duty which Here David resolves upon,
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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.
if you would know, What he resolves, 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 whilst he should be living in this land, and so it notes the time of his walking before the Lord.
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The verbe in its proper acception signifieth a motion of the body, which we call walking, but, per metaphoram de vita, moribus, actionibus usurpatur, Metaphorically it is applyed to the manners and conversations of men,
The verb in its proper acception signifies a motion of the body, which we call walking, but, per metaphoram de vita, moribus, actionibus usurpatur, Metaphorically it is applied 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.
and that not without just reason. Men fit At home, but commonly when they walk, it is abroad; fitly Therefore Are our external actions represented by walking.
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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 will indeavour to lead a regular and orderly life.
So that that which Here David resolves upon, is the same with what elsewhere he calls an ordering the Conversation aright, and this I will walk, is as much as if he had said, I will endeavour to led a regular and orderly life.
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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;
and Here he presently Says, I will walk; how can these two stand together? Motus & quies privativè opponuntur, Says the Philosopher, motion & rest Are opposite; now walking is a motion, as being an act of the locomotive faculty;
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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.
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.
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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,
spiritual rest makes no man idle, and Therefore it is no enemy to walking; spiritual walking makes 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,
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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.
and it is hard to say, whither 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 Assistance in, & reliance on him.
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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;
Now these two Are so Far from being enemies, that they Are Sodales and ever go together, confidence being a means to quicken Obedience, and Obedience to strengthen confidence;
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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 assertion concerns 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 oil 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,
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 emboldeneth to trust in God,
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 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.
That which is Here especially considerable is, that David resolves to look to the regulating of his life, and the well ordering his external actions. If you cast your eyes on the First verse of his Psalm, 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 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.
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 God's ears, when not only the voice sings, but the heartstrings keep tune, and the hand Keepeth time; all of these Are observable in good David, with his heart he loves God, with his lips he calls upon God, in his life he walks before God; and truly, this last ought not to be the least of our care, and that in respect of God, Others, our selves.
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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;
1. It is our walking that Glorifieth God. So much our blessed Saviour Expresses, when he calls 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;
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,
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. Paul's Advice 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,
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.
3. It is our walking that in Some sense Justifieth our selves. Nothing so truly speaks a man as his Conversation; a man is not always what he seems or Says, but he is what he does.
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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.
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, Says Saint James by thy works; so say men, show us your faith, your love, by your works; Every tree is known by its fruits, Says our blessed Saviour, by what we do men know what we Are.
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;
2. Yea this Justifieth the truth of our good affections in themselves. Indeed an heart enlarged will not only walk, but run the Way of God's commandments;
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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.
and Therefore Says S. Gregory, where love is present there will be a proportionable acting, and if there be a refusing to act, it argue love to be absent.
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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;
3. Nay, yet once more, this Justifieth the sincerity of our intentions in the sighed of God. They Are Christ express words: If any man love me, he will keep my Commandments;
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,
Let none Therefore flatter themselves in their good meanings, devout affections, pious intentions, whilst yet their lives Are barren and fruitless; as men do not gather grapes of thorns,
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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 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, so the Chaldoes Paraphrase, as well as heare thy voyce; and again, Set me as a seal upon thy heart,
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 thing from a clean. It is a mere delusion to think that an holy heart can consist with a profane life, nay to allude to Saint Johns expression, if any may say he love God, and walks not before him, he is a liar: Since his practise gives the lie to his pros•ssion, and the dissonancy of his life proclaims a no to what he Says with his lips. And Therefore let us all think we hear christ speaking to us as he did to his Spouse, Let me see thy countenance, to wit in good works, so the Chaldoes paraphrase, as well as hear thy voice; 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.
as a signet upon thy arm, not only upon thy heart by a pious affection, but on thy arm by a religious Conversation; this is that which David Here purposed, when he Says, I will walk.
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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, continenter ambulabo, I will continually 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 rendered elsewhere a going on, and Here by Vatablus, continenter I will walk, I will continually walk;
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so that we have hereby some thing further expressed concerning the matter of Davids resolve, namely a progressive constancy in a religious conversation.
so that we have hereby Some thing further expressed Concerning the matter of Davids resolve, namely a progressive constancy in a religious Conversation.
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To walk is not to take a step or two, in a path, but to continue going, till we come to our journeys end; nor is it only a continued, but a progressive motion, every step a man taketh, he gaineth more ground, and is so much neerer the term of his motion.
To walk is not to take a step or two, in a path, but to continue going, till we come to our journeys end; nor is it only a continued, but a progressive motion, every step a man Takes, he gains more ground, and is so much nearer the term of his motion.
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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, to walk on daily and constantly.
2. The conjugation Carrieth in it an addition to the verb; walking Implies a repetition of steps, and this a frequency of walking; indeed the most proper signification of it, is reciprocal, but sometime it is frequentative, and in this verb, it is most suitably so to be construed, assiduè, continuò Ambulare, to walk on daily and constantly.
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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.
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 Abided in this world.
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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.
This then is the pattern Here Set before us, as not to be good only within, but without; so not only to be good, but better, yea to hold fast our Goodness to the end.
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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: It is not then particular acts,
no man so evil but may do Some good, nor so good but may do Some evil; on the one hand we find Cain sacrificing, Saul Prophesying, Jezebel 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: It is not then particular acts,
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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:
but the general 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 walks uprightly:
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Indeed this is that which differenceth a godly from a wicked man, the wicked man like the thief may sometimes cross the Kings high way, but still his walk is in by-paths; the godly man may sometimes be drawn aside into a by-path, but still Religion is his road; and therefore if thou wouldst passe a right censure, observe these two things, the constant bent of thy heart, and course of thy life; ask thy self, what is my love, whither tends my walk? and accordingly judge righteous judgment.
Indeed this is that which differenceth a godly from a wicked man, the wicked man like the thief may sometime cross the Kings high Way, but still his walk is in bypaths; the godly man may sometime be drawn aside into a bypath, but still Religion is his road; and Therefore if thou Wouldst pass a right censure, observe these two things, the constant bent of thy heart, and course of thy life; ask thy self, what is my love, whither tends my walk? and accordingly judge righteous judgement.
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And as this must be the rule of thy censure, so let it be the 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 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;
And as this must be the Rule of thy censure, so let it be the 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 again before his Translation, to intimate his Continuance in that walk, till the end of his life; It is that which the Scripture calls for, under 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 soldier 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,
Saint Chrysostom asks the question, why not as a morning sacrifice? and he Answers it aptly to this present purpose, Because the morning sacrifice expects the evening,
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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, 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.
such would David have his service to be, not only begun, but completed. 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 lie down in the Bed of the grave, and sleep the sleep of death. The truth is, 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 tail 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:
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 Aaron's rod, that it brought forth buds and bloomed blossoms, and yielded Almonds:
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whereby is shadowed forth the daily progress of a Saint, from the buds of thoughts to the blossoms of words, from the blossoms of words to the Almonds of works, or (as Origen) from the Buds of 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:
whereby is shadowed forth the daily progress of a Saint, from the buds of thoughts to the blossoms of words, from the blossoms of words to the Almonds of works, or (as Origen) from the Buds of 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 only 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,
and (to use Saint Chrysostom is comparison) as Pilots, having passed 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,
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And as the last Wine of the Feast was the best, so our last Works be better than our first. Though then we must stand as it is opposed to going backward, or running away,
And as the last Wine of the Feast was the best, so our last Works be better than our First. Though then we must stand as it is opposed to going backward, or running away,
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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;
yet we must not stand as it is opposed to going forward, or walking on: We Are not At the end of our raze, till the end of our life; and Therefore must not think of staying in the Way, but of hastening to the end. The Man cured of his Palsy must not only rise, but take up his Bed, and go to his House, Math. 9. 6. christ calls upon his Love not only to rise, but come away;
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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 religious actions; Vera virius finem nescit, Grace, like Fire, is of a restless nature, still ascending. Thou must never say with the rich Fool, Soul take thy ease, but still resolve with David, I will walk.
and that not once, but again, Cant 2. 10. 13. Non operis boni, sed mali feriae sunt, Says Saint Ambrose; We must cease from since, but not from good; a Saint Keepeth every day as an Holiday in respect of peace of conscience, and yet every day as a workday 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 religious actions; Vera Virius finem nescit, Grace, like Fire, is of a restless nature, still ascending. Thou must never say with the rich Fool, Soul take thy ease, but still resolve with David, I will walk.
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;
2. Before the Lord; the particular that comes 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.
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.
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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.
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.
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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.
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 God's, 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 Goes before us, as it were with the Light of his Word in his hand, and we Are to follow After.
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;
when (as to allude to that known expression) Manus ad Key, oculus ad coelum, as our hand is upon the work, so our eye upon God in every thing we do;
In sum, we walk with God, as a sweet Companion; after God, as a commanding Lord; before. God, as an observing Judge; we walk with him, as his Friends; after him, as his Servants; before him, as his Children; finally, we walk with him, by an humble familiarity; after him, by a regular conformity; before him, by a cordial integrity; and this is David 's resolve, I will walk before the Lord.
In sum, we walk with God, as a sweet Companion; After God, as a commanding Lord; before. God, as an observing Judge; we walk with him, as his Friends; After him, as his Servants; before him, as his Children; finally, we walk with him, by an humble familiarity; After him, by a regular conformity; before him, by a cordial integrity; and this is David is 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;
To give you the full meaning of this phrase, be pleased to Consider three things in Referente to a Saint is walk which these words, before the Lord, may instruct us in;
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 conversant in religious performances; so that this ambulare may be interpreted by adorare coram Domino, will walk, as much as, I will worship before the Lord.
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 conversant in religious performances; so that this Ambulare may be interpreted by adorare coram Domino, will walk, as much as, I will worship before the Lord.
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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 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.
where was the Ark, a Signen of his special presence; whither David resorted, that he might give God the worship due to him, Psalm 75. 6. So that we may expound this walking before God by that which he Says elsewhere, I will dwell in the House of the Lord for ever, Psalm 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 Chamber of Presence. Well then may they who serve At his Altar be said to walk before him. Nor is it only true of them, but of all who frequent God's House, since then they come before his presence, and draw High to him in a more special manner.
and desireth to imploy himself about, to wit, God's immediate worship and service, and that especially in the Publick Assemblyes. VVhat Pleasure is to the Voluptuous, Honour to the Ambitious, Wealth to the Covetous, Applause to the Vain-glorious, that is God's worship to the Religious, the Chief, nay the All he delights in.
and Desires to employ himself about, to wit, God's immediate worship and service, and that especially in the Public Assemblies. What Pleasure is to the Voluptuous, Honour to the Ambitious, Wealth to the Covetous, Applause to the Vainglorious, that is God's worship to the Religious, the Chief, nay the All he delights in.
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 which he would not cease seeking After till it were granted him) that he might dwell in the House of the Lord all the days of his life, to behold the beauty of the Lord,
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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,
and inquire in his Temple, Psalm 27. 4. Indeed as a Mole in the Earth, a Fish in the Sea, a Bird in the Air, so is a Faint 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;
as in his proper place: no wonder if David desire to dwell in it all his days. 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;
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 praecepto velle omnia facere & vivere, to resign up our selves to the guidance of God's Word and will in all things.
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 praecepto velle omnia facere & vivere, to resign up our selves to the guidance of God's Word and will in all things.
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VVhat other exposition need we, or better can we have of this phrase, than God himself giveth in that speech of his to Salomon; If thou walk before me as David thy Father walked, to do according to all that I have commanded thee, 1 Chron. 7. 14. VVherein is plainly intimated, that to do according to all God's commands, is, to walk before him. So that this phrase of walking before (in this sense) is much like that of standing before: And as Servants stand before their Lord ready to perform his injunctions, or Scholars before their Master to receive his instructions, so do holy men before God to sulfill his prescriptions.
What other exposition need we, or better can we have of this phrase, than God himself gives in that speech of his to Solomon; If thou walk before me as David thy Father walked, to do according to all that I have commanded thee, 1 Chronicles 7. 14. Wherein is plainly intimated, that to do according to all God's commands, is, to walk before him. So that this phrase of walking before (in this sense) is much like that of standing before: And as Servants stand before their Lord ready to perform his injunctions, or Scholars before their Master to receive his instructions, so do holy men before God to sulfill his prescriptions.
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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 the rule and square of all his actions. This is that which elswhere this holy man more expresly professeth, when he saith, Thy Word is a Lamp unto my feet,
It Informeth us in the character of a true Saint; he is one who walks before God, avoiding what he forbiddeth, performing what he commands, and so making his Law the Rule and square of all his actions. This is that which elsewhere this holy man more expressly Professes, when he Says, Thy Word is a Lamp unto my feet,
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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;
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 Goes before him; nor will he refuse to go whithersoever this Lamp leads him;
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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,
This is a truly pious temper, when our heart ecchoeth to God's voice, and we Are willing to obey whatsoever he is pleased to command. Oh, my Brothers, often ask your selves these Questions, Before whom do I walk? At whose command am I? What Are my ways? Does 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.
or God's Word, my Rule? Believe it, only they who walk before God now, shall with joy appear before him hereafter; and only 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 sense they carry in them a singular motive to,
2. Before the Lord may very fitly be construed by subejus oculis, to walk, as remembering that we Are under his eye, and all our actions obvious to his inspection: In which sense they carry in them a singular motive to,
The Vulgar Latine readeth it, Cogita Deum, in every thing thou takest in hand think on God: And truly the very thought of God (if serious) would be an excellent means to direct our paths. He must needs walk right who doth nothing to which he dare not crave God's assistance, or from which he would desire God's absence. Thus did that pious Father acknowledge God, which made him say, Lord, whatsoever I do, I do it before thee; and whatsoever it is I do, thou knowest it better than I who do it.
The vulgar Latin readeth it, Cogita God, 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 does nothing to which he Dare not crave God's assistance, or from which he would desire God's absence. Thus did that pious Father acknowledge God, which made him say, Lord, whatsoever I do, I do it before thee; and whatsoever it is I do, thou Knowest it better than I who doe 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.
The same, David elsewhere Expresses to have been his temper, when he Says, All my ways Are before thee, Psalm 119. 168. and again, I Set the Lord always before me, Psalm 16. 8.
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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!
Indeed we Are before God even when we will not Set him before us. To persuade our selves God does not see us, is but to shut our eyes whilst the Sunbeams shine upon us: We 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 always upon us!
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VVere this duty of walking (in this sense) before God well practised, how would it teach us to walk before our selves! 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, keep us from wandring, and inoite us to walking.
Were this duty of walking (in this sense) before God well practised, how would it teach us to walk before our selves! 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 ways, Psalm 39. 1. Indeed this it is which will be both a bridle to our Sins, and a spur to our graces, keep us from wandering, and inoite us to walking.
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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 restraint, how much more would the meditation of Gods, who is really and continually present. VVhat Man would be so impudent as to steal before the Judges face? or act any thing unseemly in his Princes sight? VVould it not then be a great curb to our licenciousness, did we consider 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.
1. He that walks before God cannot but stand in awe of his presence, and Therefore Dare not wander into bypaths. A Conjurer being brought before that holy man, Mr. Tyndale, 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 sighed. Plutarch adviseth Men to live as if their Enemies were their continual Overseers. Senecca, as if Cato, Laelius, or Some grave Man were their Supervizor. If the imagination of their presence would lay upon Men a great restraint, how much more would the meditation of God's, who is really and continually present. What Man would be so impudent as to steal before the Judges face? or act any thing unseemly in his Princes sighed? Would it not then be a great curb to our licentiousness, did we Consider that the King of Kings, and Judge of all the World looks on? And in as much as God's presence is universal, this restraint will be general, not only from open, but secret wanderings, in the closet as well as in the street, of the heart as well as of the life. Ecclesiastical History tells us of Some notorious Strumpets whom this argument hath converted, That God sees 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.
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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, 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;
2. Nor will this walking before God only bridle since, but quicken grace, by the Fear of God not only filthiness is cleansed, but holiness is persected. A Noble, and much more a Royal Spectator, puts any one upon much diligence in the execution of any actium: He that Remember God beholds him, cannot but be very exact and sedulous in his performances, that though they cannot be worthy of, yet they may be Some Way meet for so glorious a Majesty. Oh Therefore let that of Solomon be often in our minds, The eyes of the Lord Are in every place, beholding the evil and the good, Curae 15. 3. or that of the Apostle, All things Are naked and open to his eyes with whom we have to do, Hebrew 4. 12. or that of Saint Augustin, God is all Eye, which Therefore cannot be deceived, Because it is never closed;
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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.
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.
It is a truly pious disposition to grieve at nothing more than offending, and delight in nothing more than the pleasing of God; to fear lest any thing we do should be distastfull, and indeavour that all our actions may be acceptable in Gods sight; finally, to be displeased with nothing that God doth, and (as near as we can) to do nothing which may displease God. For this the Apostle prayed in behalf of the Hebrews, that the God of Peace would work in them that which is well-pleasing in his sight.
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 distasteful, and endeavour that all our actions may be acceptable in God's sighed; finally, to be displeased with nothing that God does, 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 sighed.
The defect of this was matter of sorrow to Pambo and Carino, who seeing an Harlot to spend a great deal of time and 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.
The defect of this was matter of sorrow to Pambo and Carino, who seeing an Harlot to spend a great deal of time and pains in decking her self to please her Lovers, wept that they had been less careful to please God. In fine, this is that which Here David resolves upon ▪ I will please the Lord.
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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,
It is very observable, that this phrase of walking before God, in Scripture is frequently joined 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 Hypocrisy, which is only a walking before Man. This indeed is a special difference between a sincere hearted Man,
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The one in his services to God looketh at Man; the 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.
The one in his services to God looks At Man; the other in all his actions, even towards Man, looks At God: The one only Desires 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 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? 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.
O let us take heed of contenting our selves with a Pharisaical righteousness, whose desire was to be seen, and care only to be approved of Men; of whom Therefore christ Says, 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 only rented forth to Men's eyes, should have any payment At God's hands? The truth is, no folly to that of Hypocrisy. What madness is it to regard the Fellow servants eye, and not the Masters? What foolishness is it to desire that one should be a Spectator, and expect Another to be a rewarder of thy actions? Yet thus does the Hypocrite who coveteth glory from Man, but seeks not God's approbation, who aimeth At pleasing Man, and hope's a recompense from God.
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of 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.
of whom, from those words Saint Chrysostom excellently observeth, That divine commendation was his only scope, not weighing either the applause or reproach of the Old World.
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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 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;
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 day please us; and we Here delighting him with the sighed of our integrity in heart, and uprightness in life, he may hereafter delight us with the sighed of his resplendent glory to all eternity. To sum up this part;
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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 walking with God: To walk before, or with God, is to be frequent in drawing nigh unto him;
if you will have in few words the extent of this walking before God comprised, I cannot do it better than in words much like those of Lapide Concerning walking with God: To walk before, or with God, is to be frequent in drawing High unto him;
So that in this phrase we have as it were a brief dclineation of the Saint's walk; the path it self is divine command; the hedge to keep him in this path, is divine presence; the end which he proposeth to himself, is divine acceptance; and the foot whereby he walketh in this way, to this end, is an even and upright heart: all which David resolveth upon,
So that in this phrase we have as it were a brief dclineation of the Saint's walk; the path it self is divine command; the hedge to keep him in this path, is divine presence; the end which he Proposeth to himself, is divine acceptance; and the foot whereby he walks in this Way, to this end, is an even and upright heart: all which David resolves upon,
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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 to set his glory: Nor was this title without just reason applyed, yea appropriated to that Countrey.
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 means Judea, in which, or rather over which being constituted King, he resolves 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 promises to Set his glory: Nor was this title without just reason applied, yea appropriated to that Country.
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.
1. Partly, Because it was a Land which afforded the most plentiful supports and comforts of natural life, in regard of the wholesomeness of the Climate, the Goodness of the Soil, 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.
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 Lifeless things, of which the Psalmist Says, They have mouths, and speak not; eyes, and see not; ears, and hear not.
And though in this sense the words seem especially to concern David, or, at the furthest, onely the Jews, yet by way of Analogie it concerneth us; in as much as this appellation upon the same reasons no less justly belongeth to our Land wherein our lines are fallen, a Land enriched with all manner of abundance, enamelled with variety of delights; and, which is far beyond all the rest, blessed with the Dew of Heaven as well as fatness of the Earth, God having been pleased for many years to vouchsafe the enjoyment of his Ordinances to this Land. O my Brethren, how great is our shame, how sad will be our doom, who are as barren Trees in so fruitfull a Soyl!
And though in this sense the words seem especially to concern David, or, At the furthest, only the jews, yet by Way of Analogy it concerns us; in as much as this appellation upon the same Reasons no less justly belongeth to our Land wherein our lines Are fallen, a Land enriched with all manner of abundance, enameled with variety of delights; and, which is Far beyond all the rest, blessed with the Due 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 Brothers, how great is our shame, how sad will be our doom, who Are as barren Trees in so fruitful a Soil!
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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,
fit in darkness, notwithstanding so glorious a Light! yea remain in the Congregation of the Dead, while 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,
Indeed this appellation doth most fitly agree to Heaven; this World is Desertum mortuorum, a Desart of Dead, at least dying Men; that onely is Regio vivorum, a Region of living Saints.
Indeed this appellation does most fitly agree to Heaven; this World is Desertum Mortuorum, a Desert of Dead, At least dying Men; that only is Regio vivorum, a Region of living Saints.
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,
as Saints, we may be rather said to die to since, 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 since, and Therefore can be no death: not this Earth, which,
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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;
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 Country. Now we see, Says Saint Paul, in a glass, but then face to face;
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Sweetly to this purpose St. Augustin and St. Hierom upon this text, according to the vulgar reading, observe, that it is not 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;
Sweetly to this purpose Saint Augustin and Saint Hieronymus upon this text, according to the Vulgar reading, observe, that it is not 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;
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In this sense no doubt that devout Bishop and Martyr, 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.
In this sense no doubt that devout Bishop and Martyr, Babilas, used the words, who being condemned by Numerianus the Emperor to an unjust death, a little before his execution, repeated this, and the two preceding Verses, with a loud voice. 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 sighed, I shall walk before the Lord in the Land of the Living.
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.
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 Countries', several Lands, and it is possible for Men either by force, or willingly, to remove from one Country to Another: But a good Man when he changes his Country, yet altereth not his Religion, yea wherever he is, he resolves to serve his God.
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.
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 leads a spiritual life: In this Land it is, that as we enjoy a temporal, so we lay hold on Eternal life.
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Indeed that life which the Saints lead in Heaven, must be begun on Earth; there it shall be manifested, but here it's conferred; then is the consummation, but now must be the inchoation of that life which shall never end. And surely since this is the Land wherein not onely the life of nature, but the life of grace is vouchsafed, yea that life of glory is obtained, assured, and after a sort begun, it may very well deserve this appellation of the Land of the Living.
Indeed that life which the Saints led 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 only the life of nature, but the life of grace is vouchsafed, yea that life of glory is obtained, assured, and After a sort begun, it may very well deserve this appellation of the Land of the Living.
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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, 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:
2. In this World it is that we Are most properly said to walk; in Heaven we shall be Comprehensores, Possessors', as in our Country; on Earth we Are Viatores, Travellers, as in the Way; there we shall be on Thrones as Conquerors, Here it is we march as Soldiers; finally, there we shall fit down, 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.
but the Tabernacle, a type of this World, was ambulatory, removed from place to place; After death we shall lie in Abraham is bosom, but in this life it is we walk in Abraham is steps.
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.
3. Lastly and chiefly, this present World is the place, and this life the only time wherein this duty of walking before the Lord is to be performed. The term to which a Saint walks is that other Land of the Living, the Heavenly Mansion: but the ground whereon he must walk, is this Earthly Desert. That which is Here called the Land, is in that parallel Scripture styled the Light of the Living.
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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;
that is, according to the Caldee version, while we live, since as S. Bernard both wittily and piously, After death there will be no time of calling upon God;
which though there it be meant principally of the Gospel, yet it may be secondarily referred to this life; and whilst we have this light of life, let it be our care to walk with God.
which though there it be meant principally of the Gospel, yet it may be secondarily referred to this life; and while we have this Light of life, let it be our care to walk with God.
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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 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 the Earth. Behold now is the accepted time,
Whither 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 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 the Earth. Behold now is the accepted time,
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.
and most ap•ly, a time of sojourning, and Therefore our stay cannot be long; this Whole World is but as a Common Inn, wherein Some stay but a few hours, the most but a few days, none can dwell always.
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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.
we need not grudge to hold out till evening, we had need to Set forth in the morning; and while we have opportunity, let us seriously resolve, and speedily practice this duty of walking before the Lord.
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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,
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 resolves, in the matter, manner, and season of performance; it now remains that I proceed more briefly to a conjunctive and relative discussion of them,
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as depending on the precedent verse, that you may see what was the impulsive cause, obliging reason, inducing motive to put him upon this duty towards God, namely, God's mercy towards him.
as depending on the precedent verse, that you may see what was the impulsive cause, obliging reason, inducing motive to put him upon this duty towards God, namely, God's mercy towards him.
Because thou hast delivered, &c. I will walk, &c. The sense of which connexion, if you please, take in this larger paraphrase; as if David had said, Oh my God, thou hast wiped away tears from my eyes, to thee therefore I will lift them up in thankfulness;
Because thou hast Delivered, etc. I will walk, etc. The sense of which connexion, if you please, take in this larger Paraphrase; as if David had said, O my God, thou hast wiped away tears from my eyes, to thee Therefore I will lift them up in thankfulness;
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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:
thou hast kept my feet from falling, how can I employ 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:
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,
1. It lets us see in general, that Beneficium postulat officium, Mercy calls for duty, and beneficence obliges to Obedience; not only the rod of God's correction,
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,
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,
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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;
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 led us, as to Repentance, so Obedience. It was the saying of fulvius to his Son, Patriae te genui, non catiline;
I begat thee to be a servant of thy Countrey, not an associate of a Traitor. In like manner God saith to us, I have brought you up that you might serve me, not your lusts.
I begat thee to be a servant of thy Country, not an associate of a Traitor. In like manner God Says to us, I have brought you up that you might serve me, not your Lustiest.
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.
So much he Expresses Concerning his Vineyard, when having elegantly delineated the care he took for its flourishing, he Says, Wherefore I looked it should bring forth Grapes.
What man plants an Orchard, and looketh not to eat of the Fruit? builds an House, and hopeth not to enjoy the comfort thereof? feedeth a Flock, and expecteth not to eat of the Milk of the Flock? Well then may God call for obedient fruitfulness, when he hath afforded his mercifull goodness. The Philosopher could say, NONLATINALPHABET, Prosperity engageth a Man to love God; supposing Men to have so much humanity in them as to love him from whom they have received so many curtesies; and the Poet 's reasoning was very valid, had it been pitched upon a right object, to wit, Jehovah, not Caesar. — — Deus nobis haec otia fecit, Namque erit ille mihi semper Deus.
What man plants an Orchard, and looks not to eat of the Fruit? builds an House, and Hopes not to enjoy the Comfort thereof? feeds a Flock, and Expects not to eat of the Milk of the Flock? Well then may God call for obedient fruitfulness, when he hath afforded his merciful Goodness. The Philosopher could say,, Prosperity engageth a Man to love God; supposing Men to have so much humanity in them as to love him from whom they have received so many courtesies; and the Poet is reasoning was very valid, had it been pitched upon a right Object, to wit, Jehovah, not Caesar. — — Deus nobis haec Leisure fecit, Namque erit Isle mihi semper Deus.
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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 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:
Hence it is that Saint Paul beseeching the Romans to offer up their bodies a sacrifice, uses no other obtestation to back his obsecration, but this, I beseech you by 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 days 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.
And the Psalmist plainly insinuates 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.
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.
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 First sort of promises Are preparatory, none being fit to draw High to God but such as At least seriously purpose to cleanse their hands, and purify their hearts.
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The second are impetratory, those prayers being most effectual which are accompanied with religious promises; Faith and Repentance are the two wings of prayer,
The second Are impetratory, those Prayers being most effectual which Are accompanied with religious promises; Faith and Repentance Are the two wings of prayer,
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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.
The last Are gratulatory, holy vows being choice 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.
2. Walk. The rich Fool having his Barns filled, calleth upon his soul to take its ease; but good David, being mercifully 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 are received, so they must be imployed for the Donor's glory.
2. Walk. The rich Fool having his Barns filled, calls upon his soul to take its ease; but good David, being mercifully Delivered, calls upon himself to walk. That Servant is branded as evil and wicked, who having received a Talon, laid it up in a Napkin. mercies, as they Are received, so they must be employed 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.
God sends Men into, and Continueth their days in this World, not that they should stand idle in the Marketplace, but work in the Vineyard, and do him service.
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as there I will talk, so here I will walk, is his thankfull resolve; we must offer to God the 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; yea, a good conversation is both the most effectual prayer, and real praise.
as there I will talk, so Here I will walk, is his thankful resolve; we must offer to God the Calves of our lips: but if nothing Else, they will prove but the Lips of Calves. Whoso Offereth praise (Says God) Glorifieth me: but then it must be, by ordering his Conversation aright. Many with Peter is Fish have money in their mouths, thanks in their lips; but while they honour God with their lips, they Blaspheme him in their lives. O Remember, he Praiseth God most who serves him best; the life of thankfulness consists in the thankfulness of the life; yea, a good Conversation is both the most effectual prayer, and real praise.
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;
it is an Eagl - grace, whose game lies all in soaring and mounting towards the Sun; the grateful man is still ascending; it is a low mercy cannot raise him up as high as Heaven; with the Bird, he Drinketh and looks up;
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,
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) fulfil his Precepts; and as by his Mercies he Pleases us,
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;
5. Lastly, In the Land of the Living, to wit, so long as he should be among the Living thankful David resolves to walk before God, so runs Zacharies song, all the days of our life;
so St. Ambrose readeth the second verse of this Psalm, in omnibus diebus meis; indeed no day, no hour, no moment, which carrieth not with it a new obligation; and besides,
so Saint Ambrose readeth the second verse of this Psalm, in omnibus diebus meis; indeed no day, no hour, no moment, which Carrieth not with it a new obligation; and beside,
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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;
it is not to be devout and zealous for a time, while the deliverance is fresh and new, but to Set upon a constant course of Obedience, which true gratitude calls for;
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;
1. Thou hast Delivered. Of all Mercies Deliverances Are the most engaging; every deliverance Supposeth a danger, and the danger sweeteneth the mercy; the truth is, we never so highly prize a blessing as when we either Are deprived of;
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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.
How welcome was the spacious Land to Jonah, when he had been Prisoner in the Whale's belly? What 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 before the Lord.
Health preserved and continued, is a mercy; but when restored and renewed, it is Far more acceptable. No wonder if David being Delivered, resolves to walk before the Lord.
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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.
2. My Soul from death. Every deliverance is a Bound; but when from death (the worst of outward evils) it makes our Debt the greater. Every mercy hath a voice, but the greater the mercy, the Louder the call to Obedience.
and by how much the larger the gift, by so much 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 by how much the larger the gift, by so much the Stronger the tie; and Therefore in the service of God we ought to be so much the more solicitous, by how much his love towards,
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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.
Lo Here a deliverance, not from one, but many dangers, to wit, death, tears, and falling: Single Deliverances Are as Threads, but when multiplied, they become as a Cord twisted of many Threads, more potent to draw us to God.
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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 to accumulate favours upon,
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 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;
so that At last he cried out, Vicisti, benignissime Deus, indefatigabili tua bonitate, Most gracious God, thy unwearied Goodness hath overcome my obstinate wickedness;
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.
No wonder then if David upon deliverance from such numerous and grievous afflictions, makes this his resolve, to walk before the Lord in the Land of the Living. To apply this.
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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 from God, we should repay him in love and service, worship and reverence;
Which of us (my Brothers) 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, compensate credo Domino God nostro cultu, honore, Reverence, Benefices Quae ab eo accepimus adnitimur (as Salvian of those in his time) One would think, having received so much love and kindness from God, we should repay him in love and service, worship and Reverence;
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like the Earth that drinketh in the Rain, and instead of Herbs meet for the Dresser, bringeth forth Thorns and Briars? whilst we either sit still living in idleness,
like the Earth that Drinketh in the Rain, and instead of Herbs meet for the Dresser, brings forth Thorns and Briers? while we either fit still living in idleness,
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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 bosome. So it is with the most of us in adversity, we seem dovout, but in prosperity we prove licencious and rebellious.
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 Soldier, when sickly, was valiant; but when recovered, turned Coward; and as Aesop is Snake, which lay still in the Frost, but stung him who warmed it in his bosom. So it is with the most of us in adversity, we seem dovout, but in Prosperity we prove licentious and rebellious.
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;
A fit emblem of our practice; while 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 world's allurements, the Light of our piety Goes out, and we practice the works of darkness. So that what Lactantius complained of Concerning many in his days, who under pressing exigencies would call upon the true God;
That acknowledgement of the Psalmist we have all reason to make concerning God, He crowneth thee with 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,
That acknowledgement of the Psalmist we have all reason to make Concerning God, He Crowneth thee with Lovingkindness, and tender Mercies, or he Compasseth, to wit, round about with variety of compassions (as a General does begirt a rebellious city with a numerous Army of Soldiers) 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 God's Goodness for the victory, as Absalom did with David, whither the Father should be more kind, or the Son more unkind. Sad,
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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 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 hight upon us,
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;
Very apposite to this purpose Are those complaints of Salvian and Lactantius, God gives us good things that we might be good, we on the contrary abuse those good things to increase our evils;
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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.
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.
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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 the great and rich Men of this World;
2. Does 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 is words) to you that Are 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?
how great were the guilt of that Servant who should cast reproach upon, endeavour mischief against an indulgent and bountiful Master? And shall we our selves practice that towards God which we would abhor 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:
3. What shall we answer to God in that day of account, when he shall plead with us for our ungrateful disobedience. O 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 days, 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 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.
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 blush in behalf of the People, crying out, And now, O our God, what shall we say After this? for we have forsaken thy commandments.
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 think thou Hearst 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;
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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.
Wherefore hast thou despised my commandments, dishonoured my Name, abused my mercies? and surely thou Canst not but cover thy self with a Cloud of shame, yea pour out a shower of tears.
4. Finally, Do we not think that God is highly provoked with, and therefore will surely and sorely avenge himself upon such ingratefull Rebels? Was not David greatly inraged against Nabal, when he said, In vain have I kept all that this fellow hath in the Wilderness, he hath requited me evil for good? VVas not God incensed bitterly against the old World, when he said, It repented me that I made Man upon Earth? He saith no less of all unthankfull Sinners, In vain have I both given and kept all that they enjoy, it repenteth me that I ever made them,
4. Finally, Do we not think that God is highly provoked with, and Therefore will surely and sorely avenge himself upon such ingrateful Rebels? Was not David greatly enraged 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? Was not God incensed bitterly against the old World, when he said, It repented me that I made Man upon Earth? He Says no less of all unthankful Sinners, In vain have I both given and kept all that they enjoy, it Repenteth me that I ever made them,
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yea will cut it off: Nay let me adde, Ingratia beneficia, ingentia flagitia, ingentia supplicia, if as 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:
yea will Cut it off: Nay let me add, Ingratia Benefices, Ingenuity Flagitia, Ingenuity supplicia, if as 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 Judgments 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 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,
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and hast given us such deliverance as this, should we again break thy Commandments, and joyn in affinity with the People of these abominations, wouldst thou not be angry with us till thou hadst consumed (us) so that there should be no remnant nor escaping.
and hast given us such deliverance as this, should we again break thy commandments, and join in affinity with the People of these abominations, Wouldst thou not be angry with us till thou Hadst consumed (us) so that there should be no remnant nor escaping.
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This remembrance of Divine benefits is that which St. Bernard commendeth as fit to be a pillar in the spiritual house of our souls; and this is that which thankfulness taketh care of;
This remembrance of Divine benefits is that which Saint Bernard commends as fit to be a pillar in the spiritual house of our Souls; and this is that which thankfulness Takes care of;
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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 on the night he could not sleep, commanded the Records to be brought unto him,
it is God is faithful Register, she is never forgotten, and she never forgetteth; she Writeth God's love, as he does his beloved, on the palms of her hands; she hath still new thoughts of the days of old, and makes a deliverance live, as God does, 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 on the night he could not sleep, commanded the Records to be brought unto him,
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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,
and read before him, and therein found how instrumental Mordecai had been in delivering him from the treason of his Chamberlains, he presently asks, 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 only an Instrument,
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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. VVhen Joseph, being sollicited by his Mistris to uncleanness, remembred the kindness his Master had shewed him,
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. When Joseph, being solicited by his Mistress to uncleanness, remembered the kindness his Master had showed him,
how then can I do this great wickedness, and sin against God? Observable to this purpose is that connexion which David maketh between these t••o, Thy loving kindness is before mine eyes,
how then can I do this great wickedness, and since against God? Observable to this purpose is that connexion which David makes between these t••o, Thy loving kindness is before mine eyes,
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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.
and blessings we receive, especially notorious Sins, and glorious Deliverances, that the remembrance of the one might keep us from wandering, and of the other excite us to walk before God in truth.
VVhen Sigismund asked Theodoricus, what a Man should do to walk in the right way that leadeth to bliss? he answered, Si vitam tuam ita enstitueris ut te facturum promisisti dum calculus aut podagra sive alia valetudo adversa acrius to oppressit,
When Sigismund asked Theodoricus, what a Man should do to walk in the right Way that leads to bliss? he answered, Si vitam tuam ita enstitueris ut te facturum promisisti dum calculus Or podagra sive Alias valetudo adversa Acrid to oppressit,
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,
Call then to mind (O Sinner) those dark and cloudy days in which the guilt of thy Sins affrighted thee, the pain of thy disease tormented thee, the fears of death surprised thee,
Oh be not so perfidious as now that God hath upon thy promise granted thy desire, thou shouldst by non-performance frustrate his expectation. Be the same to God in thy health, that thou wert in sickness, else it will appear thou didst onely vow to amend thy life that thou mightest amend in health; nor didst thou desire to recover that thou mightest glorifie God, but onely promisedst to glorifie God that thou mightest recover.
O 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 Wertenberg in sickness, Else it will appear thou didst only Voelli to amend thy life that thou Mightest amend in health; nor didst thou desire to recover that thou Mightest Glorify God, but only promisedst to Glorify God that thou Mightest recover.
3. Frequently ponder thy own unworthiness, acknowledge with Jacob, I am less than the least of all the mercies, and of all the truth that thou hast shewed to thy servant;
3. Frequently ponder thy own unworthiness, acknowledge with Jacob, I am less than the least of all the Mercies, and of all the truth that thou hast showed to thy servant;
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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,
say with David, What am I, Oh 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 deliverance from all these? my former wandrings called for judgement instead of mercy, destruction instead of preservation,
and tears, and falling, shall I not be thankful for deliverance from all these? my former wanderings called for judgement instead of mercy, destruction instead of preservation,
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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.
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.
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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:
not only 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 is service:
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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,
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 Therefore be thy own prayer for thy self,
This is that request (my dearly beloved in the Lord) which I must now make unto you: In the time of my sickness you were pleased to wrestle with God for my recovery, Oh cease not to pray for me still, I need your prayers, I beg your prayers, it will be your good as well as mine: Oh therefore pray for me, that I may lay out this health and strength which God hath restored to me, in his service; and that being delivered from death, and tears,
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, O cease not to pray for me still, I need your Prayers, I beg your Prayers, it will be your good as well as mine: O Therefore pray for me, that I may lay out this health and strength which God hath restored to me, in his service; and that being Delivered from death, and tears,
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and falling into the Grave, I may be enabled both to resolve and perform that of which David here hath set both me and you a pattern in the words of the Text, I will walk before the Lord in the Land of the Living. FINIS.
and falling into the Grave, I may be enabled both to resolve and perform that of which David Here hath Set both me and you a pattern in the words of the Text, I will walk before the Lord in the Land of the Living. FINIS.
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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.
Quis enim vult mori• prorsus nemo, & ita nemo ut Beato Peter diceretur alter te cinget & Feret quò tu non vis. Aug. de verb. Apost. Ser. 33. John 10. 18. Matthew 26. 39. John 12. 27. Neque enim hanc humanae naturae legem sancit ut turbidis animi motibus Omnino vacet, sed quod virtute perfici potest ut eos in potestate Tenet. Dam. Parallel. l. 3. c. 27.
Hac autem vitae appetitio ut naturalis cum suis se limitibus continet honesta est & in optimo quoque cernitur. Chresol. Mystagog. l. 4. c. 2. NONLATINALPHABET. Arist. Eth. l. 9. c. 9. Philip. 1. 23. Ridiculum est ad mortem currere •aedio vitae. Ep•cur. apud Sen. Episto. 24. NONLATINALPHABET. Doroth. doctr. 12. in B. P. T. 1. Gr. Lat.
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. Ridicule est ad mortem currere •aedio vitae. Ep•cur. apud Sen. Epistle. 24.. Dorothy. Doctrine. 12. in B. P. T. 1. Great Lat.
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.
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 Kingdom quip non potest nisi interposit â morte transire, & Idcirco confidendo quasi ambigit & quasi ambigendo confidit, & gaudens metuit & metuens Gadet Greg. l. 31. Mor. cap. 16.
Limbus patrum est sinus inferni intra terrae viscera, in quo anima Patriarcharum poenam damni sustinuerint, ac liberationem per Christi ad inferos discensum cupide expectaverint.
Limbus patrum est sinus inferni intra terrae viscera, in quo anima patriarcharum poenam damn sustinuerint, ac liberationem per Christ ad inferos discensum cupide expectaverint.
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.
Observa, quod non dicit versabor in delicious in City mea Regia, sed versabor coram domino •n terris viventium. Music in loc. coram fancy Jehovae. Moll. ibidem.
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.
Abjici à fancy Dei est esse in Indignation Dei sic dicebat alibi projectus sum à fancy oculorum tuorum, nam it a solent abj•ci à fancy Principum quibus i•li indignantur. Music in Psalm. 56.
Aspectus divinitatis propriae munus est conservationis humanae Salo. de Gub. Dei. l. 2. Psal. 123. 2. NONLATINALPHABET 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.
Aspect divinitatis propriae munus est conservationis humanae Salo de Gub. Dei. l. 2. Psalm 123. 2. Bas. in Psalm 32. respicit enim Propheta ad hominum consuetudinem & Especially Parents nam qui Liberos suos vehementur amant cos habent perpetuo & gest•ant in oculis suis Liberi igitur dicuntur Ambulare coram fancy & in oculis Parents quos habent excubitores Pro sua incolumitate & salute. Moller. in loc.
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.
Tutum auxilium postulans Propheta, ait, Custodi me Domine ut Pupil oculi, ut protectionis Divinae fieret eitàm sollicita & Tuta Custodia quàm Pupil oculi tutissimo quondam naturae v•llo munere dignatus est. Ambos 〈 … 〉 Hexam. l. 6. Psalm 91. 1.
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.
Quasi diceret Remembering novam Agis & insolentem cum enim soleas ex Uno Benefit Alias At { que } aliaseriatim ducere, quid modo hanc telam interrump•? cur non pergis nectere hanc catenam? quersum ver• cessas tu•• me Benefits cumulare? Mend. T. a.
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.
Sunt etiam quaedam Quae non voventes debemus, quaedam etiam Quae nisi voverimus non debemus, sed Postquam ea Domino promittimus Necessarily reddere const•ingimur. Aug. Si non vovisses quid Aliud tibi suadendum suit Or quid Better ab homine fieri potest, quam ut ei se restituat à quo institutus est? id. Epistle. 45.
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.
1 King. 9. 3. Fill Major vel arctior Obligatio non per se quia creaturae summa est Obligatio God, sed per Accidents seu ratione Nostrae infirmita this. Par. in Gen.
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,
Quid ergo vovemus God nisi ut Simus Templum Dei? nihil gratius ei possumus offer, quaem ut Dicamus ei quod dicitur in Isaiah posside nos. Aug. in Psalm. 128. Si nostra tueri non Wills & Vestrae defēdetis quicquid passuri sumus dedititii Yours patientur,
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.
Nos dulciter & Confidently voveamus, Isle Dabit possibilitatem ut reddere possimus, nos tamen quicquid illi promittimus de illo speremus. Aug de Temp. Sermon 5. Ezekiel. 36. 27. Philip. 4. 13.
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.
Contritio semper est ex voluntate efficaci destruendi Fault Commissam Attrition •onsemper cum possit s•pe esse Conjuncta cum Peccato mortali. Filial. tract. 6. the Contrite. c. 7.
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.
Qui God non vult reddere Bona Quae vovit ei, quomodo vult à God accipere Bona Quae ei Deus Promised? non sis in verbis Facilis & in operibus Difficult. Bern. the mod. bene Viv. sermon. 62.
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.
Quasi diceret, non Idle, neque Lazy, neque infructuosus in God sperabam, sed oleo charitatis delibutus, & Bonorum Operum fructibus locupletatus, instar oliv• fructiferae meam in God fiduciam reponebam. Mend. T. 2.
Magnificatur Deus in nobis apud incredulos & infideles, si secundum praecepta Domini vivamus, si bonis operibus luceamus. Chromat. in Matth. cap. 5. Matth. 5. 16.
Magnificatur Deus in nobis apud Incredulous & infideles, si secundum praecepta Domini Vivamus, si bonis operibus luceamus. Chromat. in Matthew cap. 5. Matthew 5. 16.
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.
1 Cor. 7. 16. De dilectione Creator's lingua Mens & vita requirantur Never est Dei amor oliosus, Operatur Etenim Magna si est: si vero operar• Renew amor non est. Greg. in Evangelist hom. 30. Signum amoris non est in affection ani••i, sed in sludio bonae operationis. Id. lib. 1. Reg. c. 4. James 2. 16. Luk. 6. 44.
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.
Psalm 119. 32. Ʋbi est ignis Divinae dilectionis Flammas immittit per senestras oculorum, or••, manuum & Pedum. Guadalupe in Luke 1 John 5. 3. John 14. 13. Nam sicut nihil est tam leave quod ei non grave sit qui Unwillingly facit: sic nihil est tam grave quod non •i qui id Libenter exsequitur leave esse Videatur. Sal. de gub. Dei l. 1. •vota Intentio ac commendanda spes si facta respondissent intentioni ac Spei. Cajetan. in Reg. l. 1.
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 NONLATINALPHABET in qu•rta conjugatione habet significationem, verborum frequent ativorum ••ud L•tinos. Moll. in Pasl. Vatabl. in lo•.
Ambassadors de in it. • lib. Signaculum Christus in f•onte est, signaculum in cord; in front, ut semper 〈 ◊ 〉; in co•de, ut semper diligamus; signaculum in brachi•, ut semper operemur. Id. de Isaac & nias. Verhum in qu•rta conjugation habet significationem, verborum frequent ativorum ••ud L•tinos. Moll. in Pasl. Vatable in lo•.
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 NONLATINALPHABET stare in hasi dicuntur Symbolo filmitudinis & solidae coustantiae.
Quae loquendi ratio constantiam animi significat & invictum robur, sive ittam ducat exquisita cognition praeditus Apostles à gladiatorio ludo & Castris, nam gladiator & miles stare in Grade dicuntur, sive à columnis Quae stare in hasi dicuntur Symbolo filmitudinis & solidae coustantiae.
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.
Est ergo primum germen prima hominis in Christ confessio, secundò frondescit ubi renatus Donum Gratiae Dei ex Spiritus Sancti purisicatione susceperit, inde affert flores ubi proficere coeperit & morum suaevitate decorari ac fragrantiam Mercy & benignitatis effundere, etc. Origin hom. 9. in num.
Semper adde, semper ambula, semper profice, noli in via remancre. Aug. Serm. 15. de verb. Apost. NONLATINALPHABET. Gr. Nyss. in Cant. Ambros. in Luc. 13. Bern. epist.
Semper add, semper ambula, semper profice, noli in via remancre. Aug. Sermon 15. the verb. Apost.. Great Nyss. in Cant Ambos in Luke 13. Bern. Epistle.
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.
Lorin. in loc. Ambulare coram God est semper esse Paratum, expeditumque atque intentum ad id quodcunque velle ac •ubere God Know prompt & alacriter exequendum ut solent esse Ministri ac seni in conspectu Dominorum suorum. Peter in Gen. 17.
Hac lucerna accensa est in omni verbo, & omni opere, ad hanc lucernam gressus noster forensis internus { que } moveatur. Ambros. in Psalm. 118. oct. 14.
Hac Lucerne accensa est in omni verbo, & omni Opere, ad hanc lucernam gressus Noster forensis internus { que } moveatur. Ambos in Psalm. 118. oct. 14.
Ambulare coram Deo est semper intueri Deum quasi praesentem sibi & idcirco cautissimum moderatissimum & devotissimum Deo semper incedere. Perer. in Gen. Prov. 3. 6. •
Ambulare coram God est semper intueri God quasi praesentem sibi & Idcirco cautissimum moderatissimum & devotissimum God semper incedere. Peter in Gen. Curae 3. 6. •
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.
Quicquid facio ante te facio, & illud quicquid est quod facio Better vides quam ego qui sanio. Aug. Solil. Cum nos videri non Credimus in sole clausos Eyes tenemus. Ilum videlicet nobis abscondimus, non nos illi. Greg. Moral. l. 25. c. 4.
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.
Sancti viri tanto se subtilius in cogitation constringunt quanto à superno judice districtiùs considerari conspiciunt, etc. Id. Mor. l. 21. c. 4. Plutarch de Util. cap. ab host. Sen. Epistle 11.
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.
Nullum Majus fraenum, nulla efficacior ratio componendi mores quam Ambulare ante fociem principis. Cajetan. Magna nobis indicta est necessita• rectè vivendi, qui omnia facimus ante Eyes Judges Everything cernentis. Boe•, de Consol.
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.
Antonin. hist. part. 2. c. 15. Agens Propheta sub Judice & Scrutatore cordium God in custodiâ mandatorum Dei permanent. Non Ways Seculi, neque Ways Vitiorum inc•dit, etc. Hilar. in Psalm 118.
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.
Deus totus oculus est quia omnia videt, totus manus est quia omnia operatur, totus pes est quia ubique est. Aug. Epistle 111. Est prosecto Deus qui Everything Quae facis videt & judicat. Horatio Capt.
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.
Cogita sub oculis Dei nos stare spectante ac judicante ipso conversationis ac vitae Nostrae curricula decurrere, pervenire nos tunc demum posse ut cum To see contingat si ipsum nunc videntem delectemus actibus nostris, si nos dignos Gratia His praebeamus, si placituri sen per in regno in hoc mundo antè plateamus. Cyprus de Zeal Ambulare cum God tuo, i. e. per omnia God adhaerere, Eum ubique Prae oculis habere, Illius jussa voluntatem & nutum exactè observare & explere, illi per omnia placere & satisfacere. Lapid. in Mic. 6.
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.
Psalm 27. 13. Ezekiel 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. Psalm 115. 5, 6.
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. NONLATINALPHABET
Aug. Epistle. 121. Illa vita est Vitalis, dulcis, & amabilis, ubi Certa securitas, & Secure tranquillitas, & Tranquilla jucunditas, & Jucunda falicitas, & Felix aeternitas, & aeterna beatitudo. Id. de Spec. Tract. 6.
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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. NONLATINALPHABET
Tunc crimus in region vivorum ex omni parte placentes in conspectu Do mini, ex nullâ ab eo parte Peregrini. Aug. in Psalm 114. Illud hoc loco praeterire non possum quod de Babylon Antiochene Bishop Scribit Suidas, etc. Moller. in loc.
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.
Eccles. 9. 10. Isaiah 55. 6. Neque enim tunc erit invocandi Tempus quando Nobody propè erit Deus, Others quidem Praesens, Others vero nimis val•è •emotus. Bern. de Quadrages. Ser. 3. John 12. 35.
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.
Nunc rapiendum est Kingdom Dei, nunc spiritu vivendum, nunc sinistris abrenuntiandum ut There à dextris locus reperiatur. Hug. Eater. de regress. anim. ab Infant. 2 Cor. 6. 2. 1 Pet. 1. 17.
Per NONLATINALPHABET & NONLATINALPHABET, 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. NONLATINALPHABET. Hipp. Aphor.
Per &, voces tum fluxa & instabilia, tum Firm & sempiterna significavit. Incolatus enim est brevis commoratio etc. Elias Cretans. not, in Greg. Nazareth Orat 10. Gal. 6. 10.. Hipp Aphorism
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.
Vincula hominum opponuntur vincula bruterum & mancipiorum duris loris & ferre•• catenis. Zanchius in Hos. Benefices vocat funicula & vincula atque pereleg••ter, nihil enim magis homin•m devincit Alteri quam collatio Officiorum.
Rom. 12. 1. NONLATINALPHABET. 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.
Rom. 12. 1.. Theophanes in Luke Luke 1. 74, 75. Hoc Deus certè per sua intendit Benefices, ut ei scilicet placeam cum Kolam, Quae sunt illi Grata saciam, etc. Lorin. in Ps. 55. Psalm 56. ult.
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.
Quid enim rectius, Or quid Dignius, quam •t quibus per Munera sua Do•inus quasi specialiter Videbatur placere Voluisse iidem quoque specialius Domino cultu ac Religion placuissent. Salvation de Gub. Dei, l. 7.
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.
Quia semper a•cipis, semper Invoke, & quia quod habes, à Domino est, debitorem •e semper esse cognosce. Ambassadors Orat fun. de obita Theodos. Imp. Luke 1. 75.
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.
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.
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.
Si qua necessatas gravis presserit, tunc God recordantur, si Belli terror infremuit, si morborum Pestifera vis incubuit, ad God confugitur à God pelitur auxilium, Never Dei meminerunt, nisi dum in malis Front, Postquam met•is deseruit & pericula recesserunt tum alacres ad Gods Templa concurrunt, his libam it, his sacrificant. Lactantius Institutio divine. lib. 2.
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.
Psalm 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 Benefits divinis obsessae, non se dedunt. Cresol. Mystag. l. 3. c. 11. Deuteronomy 32. 15. Isaiah 1. 2. Hos. 7. 15.
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.
Isle nobis ad hoc Bona praestat, ut boni stmus, nos è diverso How often Hona accepimus mala nostra cumulamus, Isle Benefits suis provocat ad compunctionem, nos ruimus in dissolutionem, etc. Salvation de Gub. l. 6.
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.
Interrogo omnes potentes ac divites mundi hujus, cujus piaculi Rhesus sit Servus Isle, qu• Bono ac Pious Domino malum cogitet, qui bene merenti convitium Faciat, & Pro l•bertate quam accepit contumeliam reddat, etc. Salvian. de Gub. l. 6.
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.
Ezra, 9. 10. Quanam front attollo jam Eyes ad oultum patris, tam boni, tam malus filius. It is shameful ingratitudinis quanquam ad confusionis cumulum arguar etiam reddidisse mala Pro bonis, & odium Pro dilectione. Bern. in Cant Ser. 16. 2 Sam. 7. 8, 9.
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.
Quia Bona Quae assecutus fuerat, repentè Memoriae intulit malum, quod se pulsabat, evicit, quia perceptae Gratiae Rememberit vim culp•: imminentis fregit. Greg. Mo• l. 30. c. 9. Gen. 39. 8, 9.
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.
Votum est postulatio Bonorum à God cum solvendi muneris promission. Et ideo cum impetraveris quod petisti ingrati est tardare Promise. Ambrose l. 1. de Abel & Cain, c. 7.
