Saviour expresseth when he calleth upon his Disciples and in them all Christians to let their light shine before men to wit the light of grace within shine in the actions of their lives without that men seeing their good works might glorify their Father which is in heaven a good heart delighteth God but it a good life honoureth him It is the fruitfulnes of the vineyard which credits the husbandman when we bring forth much fruit then is our Father glorified 2. It is our walking that edifyeth others It is not fire in the embers but fire that flameth forth which warmeth it is not grace in the heart but in the life that profiteth if the believing husband would gain the unbelieving wife or wife the husband S. Pauls advise is so let him walk if we would be exemplary to others it must be in walking before others it is not our inward disposition but our outward conversation which hath an influence on them with whom we converse 3. It is our walking that in some sense justifieth our selves Nothing so truly speaketh a man as his conversation a man is not alwayes what he seemeth or saith but he is what he doth 1. This justifieth the reality of our inward disposition to man God indeed judgeth the actions by the affections but men judge of our affections by our actions Show me thy faith saith Saint James by thy works so say men show us your faith your love by your works Every tree is known by its fruits saith our blessed Saviour by what we do men know what we are 2. Yea this justifieth the truth of our good affections in themselves Indeed an heart enlarged will not onely walk but run the way of Gods Commandements and therefore saith S. Gregory where love is present there will be a proportionable acting and if there be a refusing to act it argueth love to be absent The truth is love is neither idle nor weary it is willing to walk and the walk seemeth easy so much S. John expresseth when he saith this is the love of God that we keep his Commandements and his Commandements are not grievous 3. Nay yet once more this justifieth the sincerity of our intentions in the sight of God They are Christs express words If any man love me he will keep my commandements onely the obedient is an acceptable lover in Christs account yea his Judiciall proceeding at the last day will not be according to what is within but what is without nor will God onely or so much enquire at that day what thy thoughts or thy desires have been as what thy actions have been Let none therefore flatter themselves in their good meanings devout affections pious intentions whilest yet their lives are barren and fruitless as men do not gather grapes of thornes nor figs of thistles so neither can thorns be gathered from grapes nor thistles from figs and as we cannot expect a clean thing from an unclean so neither an unclean 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 prosâ—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 as a signet upon thy arm not onely upon thy heart by a pious affection but on thy arm by a religious conversation this is that which David here purposed when he saith I will walk 2. The Conjugation is no less Observable than the verb as giving to it the signification of a frequentative hence the same word is rendred elswhere a going on and here by Vatablus continenter ambulabo I will continually walk so that we have hereby some thing further expressed concerning the matter of Davids resolve namely a progressive constancy in a religious conversation That you may discern what plain footing this truth hath in this Scripture be pleased to trace it in these three steps 1. The Metaphor it self of walking intimateth so much To walk is not to take a step or two in a path but to continue going till we come to our journeys end nor is it only a continued but a progressive motion every step a man taketh he gaineth more ground and is so much neerer the term of his motion 2. The conjugation carieth in it an addition to the verbe walking implieth a repetition of steps and this a frequency of walking indeed the most proper signification of it is reciprocall but sometimes it is frequentative and in this verbe it is most suitably so to be construed assiduè continuò ambulare to walk on daily and constantly 3. The meaning of those words in the land of the living may be understood in the same sense with those at the second verse as long as I live and so they confirm this truth Davids purpose is to serve God not only for a day or a year but always during the whole time of his abode in this world This then is the pattern here set before us as not to be good onely within but without so not onely to be good but better yea to hold fast our goodnes to the end Indeed as the moralist saith una actio non denominat it is not one action that denominateth a man either vertuous or vitious no man so evill but may do some good nor so good but may do some evill on the one hand we find Cain sacrificing Saul Prophecying Jezabel fasting Ahab humbling and the Pharisees praying on the other hand we may observe a Noah overtaken with wine a Lot committing Incest a David falling into adultery and a Peter guilty of perjury It is not then particular acts but the generall course of the life by which we must judge either our selves or others Apposite to this purpose is Saint Basils note on these words of the Psalmist he that walketh uprightly It is not he that hath walked but he that doth walk for one action doth not speak a man good but his frequent practice Indeed this is that which differenceth a godly from a wicked man the wicked man like the thief may sometimes cross the Kings high way but still his walk is in by-paths the godly man may sometimes be drawn aside into a by-path but still Religion is his road and therefore if thou wouldst passe a right censure observe these two things the constant bent of thy heart and course of thy life ask thy self what is my love whither tends my walk and accordingly judge righteous judgment And as this must be the rule of thy censure so
Thankfulness in Grain OR A GOOD LIFE THE BEST RETURN Delivered in another Sermon on the same occasion in St. Dionis Back-Church Aug. 14. 1653. By NATH. HARDY Master of Arts and Preacher to that Parish Deut. 10. 12 13. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God to walk in all his waies and to love him and to serve the Lord thy God with all thy heart and with all thy soul To keep the Commandments of the Lord and his Statutes which I command thee this day for thy good Aug. Meditat. Oportet me Domine tantò magis tibi gratiosum devotum ad serviendum promptiorem existere quanto me de tantis beneficiis obligatiorem conspicio in reddendâ ratione Bern. Serm. cont. ingratitud Non verbo tantum vel linguâ sed opere veritate exhibeamus nos gratos ei qui dator gratiarum Dominus Deus noster qui est benedictus in secula LONDON Printed by T. W. for Nath. Webb and Will Grantham at the sign of the Black Bear in St. Paul's Church-yard near the little North-door 165◠Sermons preached by Nathanael Hardy M. A. and Preacher to the Parish of St. Dionis Back-Church JVstice Triumphing or The Spoylers spoyled A Sermon preached on the 5th of November in the Cathedral Church of St. Pauls The Arraignment of licencious Liberty and oppressing Tyrannie In a Sermon at a Fast before the Lords in Parliament in the Abbey-Church at Westminster Faiths Victory over Nature A Sermon preached at the Funerals of Mr. John Rushout Junior The safest Convoy or The strongest Helper A Valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet his Majesties Embassadour to the Grand Seigniour at Constantinople A Divine Prospective representing the Just Man's peacefull End A Sermon at the Funeral of the Right VVorshipfull Sir John Gayr Knight Love and Fear the inseparable Twins of a blest Matrimony A Sermon occasioned by the Nuptials between Mr. William Christmas and Mrs Elizabeth Adams Divinity in Mortality or The Gospels excellency and the Preachers frailty A Sermon at the Funerals of Mr. Richard Goddard Minister of the Parish of St. Gregories by St. Pauls Two Mites or A gratefull acknowledgement of God's singular goodness In two Sermons occasioned by the Author's late unexpected Recovery from a desperate Sickness Printed and are to be sold by Nath. Web and Will Grantham at the black Bear in St. Paul's Church-yard near the little North-door To the Right Worthy and his much Honoured Lady the Lady Mary Saltingstall present prosperity and future felicity Good Madam I Have now fulfilled your desire in publishing these weak notions I hope you will pardon me that withall I fulfill my own desire which is by these lines to let the World know my singular obligations to your Ladyship Among those many graces which adorn your truly Christian life your cordial love to the Orthodox Dispensers of the Gospel is not the least and it is so much the more amiable because in this apostatizing age wherein the love of many waxeth cold towards and the rage of some groweth hot against them Indeed as for my own particular I have far less reason to complain than many others of my Brethren and those far more deserving than my self it having pleased Almighty God both to restrain my Enemies and multiply my Friends beyond expectation And truly next to the infinite goodness of my God which I desire for ever to celebrate and the no less faithfull than skilfull endeavours of my worthy Physicians which I shall alwaies acknowledge I must attribute my late almost miraculous recovery to the fervent intercessions of my affectionate Friends at the Throne of Grace on my behalf To them all I return my hearty thanks and promise my daily prayers for them and more especially for you my honoured Lady whom I have reason to esteem as none of the meanest among them That your health may be prolonged and your troubles ended your Children blessed and your comforts enlarged finally that you may sparkle as a Diamond here in grace and hereafter shine as a Star in glory shall be the uncessant prayer of Your Ladyships real Friend and Servant in the Lord NATH. HARDY Psal. 116. v. 9. I will walk before the Lord in the Land of the Living MAns present Condition is subject to frequent alterations our life like the sea ebbeth floweth as the Moon waxeth and waineth and with the air is now Cloudie and anon cleer Nulla sors longa est dolor ac volupt as Invicem cedunt saith the Tragedian truly we continue not long in one state the day hath the vicisitude of an evening and morning the year of Winter and Summer health and sickness adversity and prosperity interchangeably succeed each other in this our earthly pilgrimage And now what more fit then that as our condition is mutable so our disposition should be answerable and our spirituall frame be suitable to our temporal estate To hope in adversity and to fear in prosperity for health to be thankfull and under sickness to be patient finally in afflictions to seek God with tears and after deliverance to walk before him with joy is a truly Religious temper Thus was it with this holy man David whom we find in this Psalm expressing this behaviour under both conditions when he found trouble and sorrow he called upon the Name of the Lord and when his Soul is delivered from death he resolveth upon walking before the Lord in the words of the Text now read I will walk c. At the mentioning of this Scripture I doubt not but you conjecture the reason of my choosing it and I hope beloved you will pardon me that as yet I preach to my self I shall be the fitter to preach to you nay let me tell you as in teaching you I speak to my self so in admonishing my self I speak to you what lately was and now is my condition either formerly hath been or shortly may be any of yours besides the duty of the Text is such as concerneth not only me but all here present to put in practise as being that without the performance of which no man can order his conversation aright Finally if you look back on the former subject that calleth for this and this answereth to that that is as the foundation this as the superstructure both required to a perfect fabrick that as the doctrine this as the use both requisite to a compleat Sermon and therefore having from the former Scripture commemorated the mercy I conceived it very fit to mind both my self and you of the duty from these words I will walk c. Indeed with little adoe we may find both in this text According to a different reading of the first words I shall and I will the clause puts on a severall sense if we read I shall walk they are words of confident expectation if I will they are
former is a foundation for the superstructure of future gifts true it is this kind of ratiocination prevaileth not with men they have done for us therefore they must still nay it is accounted impudence to expect or desire they should some mens ability is cut short they cannot do as they have done other mens minds are mutable their affection cooleth and they grow weary of doing what they have done but neither of these are in God who changeth not Queen Elizabeth's Motto Semper eadem though in some sense true of her Religious constancy yet is most properly due to God who is semper idem with whom is no variablenes nor shadow of Change There is no abbreviation of his hand nor alteration of his heart both the fountaine of his power and treasure of his love are inexhaustible and the everlasting God the Lord the Creatour of the ends of the earth fainteth not neither is weary to wit of doing good to his people Let it therefore be the wisedom of Saints to treasure up experiences of Gods goodnes to others chiefly to themselves that they may be both incouragements of faith and arguments in prayer That which may make us blush in our requests to men let it rather embolden us in our adresses to God namely the bounty we have already received from his hand We many times cannot find in our hearts to petition those whom we have often troubled before but David considering what God had done for him his house withall what he had promised to do therfore findes in his heart to pray a prayer to him Indeed promises and experiences are strong supports of our confidence when we go to God and plead Lord thou sayedst thou wilt do me good nay Lord thou hast been favourable to me he knoweth not how to deny our supplications This is the confidence saith S. John that if we ask any thing according to his will he heareth us and we may have confidence 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 And that I may in this sense handle the words according to their just and fuâ—l latitude I shall consider them both 1. Absolutely in themselves and 2. Relatively in their connexion In the former we shall see what was David's resolution In the latter what was the reason of that resolution The better to dispatch the first consideration of the words observe in them 1. His resolving upon a duty I will and 2. The duty he resolves upon namely to walk before the Lord in the land of the living I will Saint Bernards comment upon those words of the 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 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 â—udgment intimating that this was not barely his resolve but his oath and that which he had not onely promised but sworn to do 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 Moses after hee had given the Law to the people causeth them to enter into Covenant for the performance of it And to name no more Asah gathereth all Judah together to swear unto the Lord that they would seek him with an execration of him to death who did not keep it Nor is it without singular reason that godly men have taken this course that hereby both they might be the more strongly obliged to God and God to them 1. These promises bind us the closer to God To illustrate this you must know that religious promises are distinguished according to the objects about which they are conversant some are of things in their own nature indâ—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 these we were before tyed to observe but by this meanes a further bond is layed upon us There is indeed a sufficient obligation in Gods Precepts to require our obedience but when to his precepts we add our own promise it is so much the more ingaging True it is the Creatures naturall obligation to its Creators command is so great that in it self it is not capable of addition but yet our voluntary promises serve to inflame our lukewarmenes and stir up our backwardnes to obedience Indeed a religious resolution is as the putting of a new rowell into the spurr which maketh it the sharper the twisting of another threed into the rope whereby it is the stronger or tying of a new knot whereby it is made the faster And hence it is that as God in condescension to our weaknes hath annexed an oath to his promises not to make them firmer in themselves but to confirm us the more so godly men in consideration of their own dulnes adjoyne their promises to Gods Precepts not to strengthen their force in injoyning but to quicken themselves the more in observing 2. These serious resolutions of serving God bind him to us When * Solomon dedicated a Temple to God God engageth himself to be there present in a special manner and from thence to heare the prayers of his people when we promise to be Gods servants what do we but consecrate our selves to be his living Temples and may not we then expect the like privilege When the servant had by the boaring of his eare disclaimed the benefit of the Jubilee and engaged himself to his master for ever the master could not but account himself obliged to take Care of and provide for such a servant nor hath Almighty God less respect to those who Cordially
walk which these words before the Lord may instruct us in namely the right way wherein he must go the special motive to incite him to his walk and the principal end whereat he ought to aim Of each a word 1. Before the Lord intimateth the way and that either in particular or in general 1. In particular the way of God's worship and so to walk before the Lord is Occupatum esse in cultu Dei to be frequently 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 Coram Domino intelligo de Tabernaculo Domini Before the Lord is as much as in the Tabernacle of the Lord where was the Ark a sign of his special presence whither David resorted that he might give God the worship due to him Psal. 75. 6. So that we may expound this walking before God by that which he saith elswhere I will dwell in the House of the Lord for ever Psal. 23. 6. Indeed in respect of this constant residence in God's House to offer sacrifice the Priests are said to walk before him 1 Sam. 2. 30. For though God be everywhere yet he is more peculiarly present in his House The whole World is his Court but the Church his Chamber of Presence Well then may they who serve at his Altar be said to walk before him Nor is it onely true of them but of all who frequent God's House since then they come before his presence and draw nigh to him in a more special manner That then which according to this exposition we may observe is the temper of a godly man what he taketh most delight in giveth himself to and desireth to imploy himself about to wit God's immediate worship and service and that especially in the Publick Assemblyes VVhat Pleasure is to the Voluptuous Honour to the Ambitious Wealth to the Covetous Applause to the Vain-glorious that is God's worship to the Religious the Chief nay the All he delights in And therefore this holy Prophet elswhere maketh this his one nay onely request to God which being granted it matters not what else is denied him and which he would not cease seeking after till it were granted him that he might dwell in the House of the Lord all the daies of his life to behold the beauty of the Lord and enquire in his Temple Psal. 27. 4. Indeed as a Mole in the Earth a Fish in the Sea a Bird in the Air so is a Saint in the House of God to wit as in his proper place no wonder if David desire to dwell in it all his daies In God's House it is that God manifesteth himself to his Servants and his Servants behold his Beauty ask his counsel and sweetly converse with him well may the Psalmist not onely desire but seek after it So amiable is communion with God to a pious man that even in earthly businesses he hath heavenly thoughts and whil'st he walketh before men in civil conversation he is still with God in spiritual affections Surely then he cannot but be in love with Religious Duties wherein he so immediatly converseth with and walketh before God 2. In general the way of God's commandments and so to walk before God is to walk ad nutum voluntatem Dei in that way which God is pleased to set before us Ex ejusdem praecepto velle omnia facere vivere to resign up our selves to the guidance of God's Word and will in all things It is said of Zachary and Elizabeth that they were righteous before God * walking in all the Commandments of the Lord blameless where one phrase explaineth another So that if you would know what it is to be righteous before God it is to walk in all the Lord's Commandments VVhat other exposition need we or better can we have of this phrase than God himself giveth in that speech of his to Salomon If thou walk before me as David thy Father walked to do according to all that I have commanded thee 1 Chron. 7. 14. VVherein is plainly intimated that to do according to all God's commands is to walk before him So that this phrase of walking before in this sense is much like that of standing before And as Servants stand before their Lord ready to perform his injunctions or Scholars before their Master to receive his instructions so do holy men before God to sulfill his prescriptions It informeth us in the character of a true Saint he is one who walketh before God avoyding what he forbiddeth performing what he commandeth and so making his Law 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 and a Light unto my paths namely to guide him in all his actions both inward and outward of heart and tongue and hand A true Saint dareth not go a step further than this light goeth before him nor will he refuse to go whithersoever this Lamp leadeth him Speak Lord for thy servant heareth said Samuel 1 Sam. 3. 9. when God appeared to him Lord what wilt thou have me to do Act. 9. 6. was Paul's voyce when Christ manifested himself unto him This is a truly pious temper when our heart ecchoeth to God's voyce and we are willing to obey whatsoever he is pleased to command O my Brethren often ask your selves these Questions Before whom do I walk At whose command am I What are my waies Doth the Spirit or the Flesh govern me Is carnal reason or God's Word my rule Believe it onely they who walk before God now shall with joy appear before him hereafter and onely they who walk in the way of his precepts do in a religious sense walk before him 2. Before the Lord may very fitly be construed by subejus oculis to walk as remembring that we are under his eye and all our actions obvious to his inspection In which sense they carry in them a singular motive to and help in the right ordering our conversation namely a serious consideration of God's presence It is the counsel of the Wise Man to his Son In all thy waies acknowledge him and he shall direct thy path The Vulgar Latine readeth it Cogita Deum in every thing thou takest in hand think on God And truly the very thought of God if serious would be an excellent means to direct our paths He must needs walk right who doth nothing to which he dare not crave God's assistance or from which he would desire God's absence Thus did that pious Father acknowledge God which made him say Lord whatsoever I do I do it before thee and whatsoever it is I do thou knowest it better than I who do it The same David elswhere expresseth to have been his temper when he saith All my waies are before thee Psal. 119.
doubt it is that God compareth the benefits which he conferred on Israel to the Cords of a Man and the Bonds of Love Stripes are the Cords of a Slave a Beast and the Bonds of Justice Favours are the Cords of a Man and the Bonds of Love but these as well as nay rather than the other are Cords and Bonds Bonds to keep us from sin Cords to draw us nearer and bind us faster to God Indeed this is the end at which God aimeth in bestowing the riches of his goodness that it might lead us as to repentance so obedience It was the saying of Fulvius to his Son Patriae te genui non Catilinae I begat thee to be a servant of thy Countrey not an associate of a Traitor In like manner God saith to us I have brought you up that you might serve me not your lusts So much he expresseth concerning his Vineyard when having elegantly delineated the care he took for its flourishing he saith Wherefore I looked it should bring forth Grapes Nor Is it any more than reason that he should expect and we should return service to him for his favours to us What man plants an Orchard and looketh not to eat of the Fruit builds an House and hopeth not to enjoy the comfort thereof feedeth a Flock and expecteth not to eat of the Milk of the Flock Well then may God call for obedient fruitfulness when he hath afforded his mercifull goodness The Philosopher could say {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 He shall be my God from whom I receive security plenty and tranquillity Hence it is that St. Paul beseeching the Romans to offer up their bodies a sacrifice useth no other obtestation to back his obsecration but this I beseech you by the mercies of God and Zachary in his Song asserteth this to be the end of our deliverance from the hands of our Enemies that we might serve God without fear in holiness and righteousness all the daies of our lives And the Psalmist plainly insinuateth as much in that parallel text Thou hast delivered my soul from death that I might walk before thee in the Land of the Living 2. For the clearer illustrating and fuller opening of this truth be pleased to view in particular on the one hand to what David conceiveth himself obliged and on the other hand what it was obliged him 1. The duty which the Psalmist here expresseth as the obligation of mercy is observable in each parcel 1. Because c. I will Promises of obedience are seasonably made or rather renewed after mercy received Indeed there are three special seasons of taking up pious resolutions 1. Before we are to perform our solemn services to God 2. Vnder any straight danger distress inflicted on us by God 3. After any deliverance blessing mercy vouchsafed to us from God An instance of each of these we have in this holy man David Before he will compass God's Altar he resolveth I will wash my hands in innocency when he was in trouble his mouth uttered vows to God and here being delivered from danger he promiseth I will walk The first sort of promises are preparatory none being fit to draw nigh to God but such as at least seriously purpose to clense their hands and purifie their hearts The second are impetratory those prayers being most effectual which are accompanied with religious promises Faith and Repentance are the two wings of prayer since Faith is that which pleadeth with God his own promises and Repentance engageth the soul to God by promise The last are gratulatory holy vows being choyce testifications of our thankfulness At the twelfth verse of this Psalm we find David putting a question what shall I render in this and other verses we find him making resolutions I will call I will pay I will offer I will walk A gratefull heart studyeth nothing more than a proportionable return and if it cannot do what it would it will do what it can 2. Walk The rich Fool having his Barns filled calleth upon his soul to take its ease but good David being mercifully 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 God sends Men into and continueth their daies in this World not that they should stand idle in the Market-place but work in the Vineyard and do him service Again The thankfulness which here David resolveth is not verbal but real talking but walking Indeed elsewhere he saith I will talk of thy doings that being one part of our gratitude to declare what God doth for us But that is not all as there I will talk so here I will walk is his thankfull resolve we must offer to God the 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 3. Before the Lord Thankfulness is a spirit still upon the wing rising to Heaven and conversing with God it is an Eagle-grace whose game lyeth all in soaring and mounting towards the Sun the gratefull man is still ascending it is a low mercy cannot raise him up as high as Heaven with the Bird he drinketh and looketh up with the Beast he lyeth down and riseth kneeling he taketh every blessing as from God's hand and therefore his eye is still upon God 4. Not to neglect the Septuagints version I will please the Lord is a suitable resolve to a thankfull heart Whom should a Man labour to please if not his Benefactor it is Lex talionis that which the Law of retaliation calls for to return kindness for kindness love for love pleasing for pleasing it is but fit that as God fulfilleth our desires so we should at least strive to fulfill his precepts and as by his mercies he pleaseth us so we should by our service endeavour to please him 5. Lastly In the Land of the Living to wit so long as he should be among the Living thankfull David resolveth to walk before God so runs Zacharies song all the daies