not part with them This is Gods mind towards the soules of his favourites Saul acknowledgeth that his soule was precious in Davids eyes because he did not take it away when he had opportunity Surely then their soules must needs be precious to God who doth not only not take them away when he may but also preserve them when they are in great hazard of death On the contrary when S. Paul esteemed not his life in comparison of the Gospell but was rather prodigall therof he saith I count not my life precious or deare to my selfe This phrase in the sight word for word in the eyes of the Lord is used by way of resemblance to shew that God taketh notice of our life and death and is watchfull over the same as men take notice of the things which are before them and by fixing their eyes on things doe manifest a watchfulnesse or otherwise it may indefinitely be used as a note of application onely and so in the sight of the Lord imports no more but to the Lord as if it had been thus said Precious to the LORD is the death of his favourites In this verse is set out Gods esteeme of men More particularly here is noted 1 What these men be His favourites 2 Wherein that esteeme consisteth Their death is precious in his sight These two parts give evidence of these two points I. God hath favourites II. God is tender of his favourites death §. 96. Of Gods favourites I. GOD hath favourites Without all question they were his favourites that had these testimonies following The Lord had respect to Abel and to his offering Enoch was translated that he should not see death for before his translation he had this testimony that he pleased God Noah found grace in the eyes of the Lord. Abraham was called the friend of God The Lord spake to Moses face to face as a man speaketh to his friend The Lord said to Ioshuah I wil be with thee I will not faile thee nor forsake thee And to David I have found David a man after mine owne heart Salomon was called Iedidiah because of the Lord the Lord loved him Daniel a man greatly beloved Zerubbabel as a signet Iohn the disciple whom Iesus loved The rest of the Disciples he called friends And Paul a chosen vessell Yea to the whole communion of Saints these titles are given A peculiar treasure above all people A chosen generation a royall Priesthood an holy nation the apple of Gods eye dearely or onely beloved children first borne heires of God joynt-heires with Christ Begotten againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If they that are made partakers of such prerogatives be not compassed about and followed with mercies if they be not favourites and that in regard of the favour of the great Lord and King of heaven and earth surely there can be no favourites at all These and other like to these being chosen in Christ are given of the Father to him and by him are redeemed reconciled sanctified cleansed made holy and without blemish and made accepted The beloved one of God hath taken these for his wife and made them members of his body by vertue of which mysticall and reall union God loveth them with that love he beareth unto Christ and so maketh them his favourites The very word of this text is primarily attributed to Christ and in and thorow him to others Good and great ground of comfort have Saints by reason of this prerogative that they are the favourites of the great King What needfull thing doe they want that they may not confidently expect from this their Liege What hurtfull thing need they feare Is not the King who favours them able to supply all their necessities Is he not able to protect them from all enmities If he be what doubt can be made of the one or of the other Consider what mortall Monarchs do for their favourites They invent they consult how to doe them honour Though it oft fall out that they have unworthy favourites instance Haman yet a King can deny his favourite nothing Let a favourite aske Honours Mannours Offices Immunities for himselfe or for his friends he soone obtaineth what he asketh In the light of the kings countenance is life and his favour is as a cloud of the later raine and as the dew upon the grasse He is therefore counted an happy man that may come to be a Kings favourite Such an one scorneth the envy the disdaine the backbiting and all that the vulgar can doe against him As for all his enemies he puffeth at them If it be thought an happinesse to be a mortall Kings favourite what is it then to be a favourite of the King of Kings Kings on earth are not alwayes able to do what they will Their favourites may desire and they may be willing to grant more then they can They have not alwayes understanding to know what is best for their favourites Their favourites may beg and they give that which is pernicious They doe not alwaies retaine the same mind Their favour may be cleane alienated from their old favourites and cast upon new They do not alwayes live They may die before their favourites and their favourites then be the worse dealt withall even for that favour sake which by the deceased King was shewed unto them Most of these may be exemplified in Ahashucrosh and his favourite Haman But the Lord our God is subject to none of these He is able to doe what he will and what his favourites can justly aske He knoweth what is good what not good to be granted to his favourites He is alwais of the same mind His favor is stable and perpetuall He ever liveth It never did it never shall it cannot repent any to have beene this Kings favourite As Christ himselfe that high and chiefe favourite said so may every one that is in him accepted for a favourite say The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen unto me in pleasant places yea I have a goodly heritage If thou wilt acknowledge the truth God is thy delight thy rest thy health thy joy thy happinesse thy refreshing thy glory and whatsoever thy soule may piously desire God wil be all that to thee Boldly and safely may we also on this ground encourage our selves against all the envy malice ill language and evill intreating of the men of this world What if the world account us forsaken desolate so long as God saith to us Hephzibam my delight in them Isa 62. 4. That we may the more soundly and safely comfort and encourage our selves in this great prerogative of being Gods favourites let us distinctly note what
me and none but he is separated At such a distance from me and besides Th' unhop'd for lenity of those which gave Sentence against him hath destroyd my hopes I would he had suffered death for then in me Had quenched beene the flames of burning love Hope that is past removes griefe from the heart And when despaire possesseth troubled minds They intermit all sorrow building on Th' impossibility of their enjoying But as it is methinkes I see and heare Cnemon complayning of my cruelty And how by unjust guiles I did ensnare him Sometimes me thinks he comes to me as if I should enjoy him othertimes I bend My course to him where ere he lives remote These things enflame me these things make me mad But O ye gods I have as I deserve Why did I not with good will seeke to win him Rather then by deceit and craft compell him Why did I not most humbly sue unto him Rather then wrong him like an enemy It may be at the first he did deny me For maiden modesty and feare to foule His fathers sheets but had I persever'd Unto the end he might have beene allur'd To condescend by faire meanes to my will But O my Thisbe tell me tell me quickly What remedy is that thou wouldst devise For me and saist is easie This Mistris this All men suppose that Cnemon is departed The towne of Athens and the territory As he was judg'd to doe but I know well Who have search'd all things meerely for your sake That he remaines here still in secret manner With one Arsinoe whom I thinke you know Shee playes well on the Virginals with her He lyeth every night for this faire maid Won with his love and pitying his distresse Receiv'd him in and promiseth as soone As all things are provided for her journey To goe away with him Demen. O happy wench Happy Arsinoe is thy destiny Though banishment or death with such a partner But what doe these thinges ought aduantage me This Much I 'le pretend I am in love with Cnemon And will desire for old acquaintance sake Arsinoe would be pleas'd to suffer me In stead of her to lie with him one night Which if I can obtaine it shall be yours You shall enjoy him in Arsinoes stead And I le provide before he go to bed He shall have wine sufficient least our plot Should be discover'd if you have your wish Rest then contented to give o're your love For in most natures it is easily seene That such love whose beginning 's violent After the first experiment decayes And waxeth cold but graunt it burne a fresh Within your bosome which ye gods forbid T is but to make a new voiage seeke out A new way to atchieve it Demen. I approve And praise thy rare inuention deerest Thisbe Farle not to put this plot in execution And I shall well reward thee This Feare it not I crave but three dayes to bring this about Demen. T is granted if thy wit can worke my pleasure How I shall love my Thisbe beyond measure Exeunt Actus tertii Scena secunda Enter the banquet after Theag. Caric. Calasi with attendance Theag. Welcome my honoured friends and holy fathers To my poore Table here please you to sit And eate of what the gods have sent us Caric. Sir Super abundant are your cates and dainties F ire Cleopatra that luxuriâ—us Queene Might revell here and be contented too We that are Priests use no such dainty fare Whose lives are squar'd by rules of temperance Theag. We will not cause you breake those rules nor swerve From your religious order but sometimes A little Wine will much enflame your zeale To holy duties reverend Caricles I must begin to you drinkes to him Caric. Theagines I must returne you thanks Theagines on a sudden falls into musing sighâ—â— and â—â—angeth his countenance sometimes red sometimes paâ—e and gapes withall as if he were not well What meaneth this variety I thinke Some envious eye hath look'd upon him too Methinkes Cariclea and Theagenes Haave one disease softly to Calasires Calas By Isis that they have One and the same disease thus it appeares Since he next to your daughter was the fairest Of all the shew at that brave sacrifice Theagenes begins to recollect himselfe Theag. Sirs pardon my stupidity and dulnesse A little fit of passion did possesse me But now t is past here worthy Calasiris I drinke a health to the faire president Of our late funerall pomp Calas Excuse me Sir I drinke no healths yet thanke your courteous proffer Theag. Refuse Car cleas health Caricles Sir be not angry This man ne'r drinketh wine nor eats the flesh Of any living thing Theag. That 's strange how comes it Caricles He 's an Aegyptian borne at holy Memphis And Isis Priest whose custome is t' abstaine From wine and flesh as things unlawfull Theag. Then Bring me some water wise and reverend man Pardon my ignorance which knew it not Now Sir to you in your owne element And let this table make a lasting league Of amity betweene us Calas Let it be so Worthy Theagenes for I doe much Desire that combination Theag. Ere you goe Please you to see a dance in armour call'd Pyrricha which we use in Thessalie Caricles What pleaseth you doth please us Theag. Sound musicke then The Thessalian youths with Theagenes their Captaine dance Pyrricha in armour with a gracefull dexterity which ended the Priests take their leaves and bid Theagenes adieu Caricles Thanks for our worthy entertainment Sir Theagenes embraceth Calasiris very often and at parting whispereth him something in the eare Exeunt all Actus tertii Scena tertia Enter Calasiris solus Calas 'T was not a dreame or such like fantasie As oftentimes invades and creepes into The mindes of men when Morpheus shuts their eyes That tooke me last night napping in my bed No t was no dreame but a true apparition I saw Apollo and Diana both Appeare before me and with them they brought Theagenes and faire Cariclea Apollo gave me him Diana her With this command goe take these young folkes with thee And haste thee home unto thy native countrey T is time for so the Destinies command Love them as if they were thy naturall children And when thou comst to Egypt leade them further Where it shall please us gods to give direction With that they vanish'd and a token gave That it was not a dreame or a false vision Immortall powers your hests I will obey If you vouchsafe to point me out the way one knockes Who 's there Theag. 'T is I Theagenes your friend Calas Theagenes the brave Thessalian Captaine Most welcome Sir what businesse was of force To make you stirre so earely Theag. Reverend Father A stirring one which keeps my thoughts awake And banisheth sweet slumber from mine eyes Hath made me breake your morning meditations And though I suffer beyond thought of man Yet blush I to reveale my griefe for shame Calas Come
flower is yet to spend and strength of youth Ars That flower thou soone wilt crop and wast the seed This In time I may at night expect me sister Ars I le waite you home This If this my plot doe hit Nere was the like devis'd by womans wit Exeunt Enter Demeneta and Thisbe againe with a candle Thisbe Come mistris let me make you unreadie instantlie all that I promised you is done I will goe fetch young Cnemon unto you who is making merrie here by and returne suddenlie lye downe take your pleasure and say nothing Exit Thisbe Enter Thisbe followed by Aristippus This Bind the adulterer fast master With that she ran to the doore and made it give so great a crash as she could crying out in this manner O wonderfull thing the villaine is fled take heed sir that you be not againe deceived Arist Peace be of good cheere I have this wicked and mischievous woman which I most desired O thou much hated of the gods I have thee And all thy shame about thâ—e come thou shalt With me unto the City to receive What punishment the lawes allot to such As live unchast and wrong their husbands bed Which is no lesse then death Aâ—iâ—tâ—ppâ—s dragges her along but she pulling herselfe out of 〈…〉 mâ—â—s hands sell suddenlie of purpose into a pit made 〈◊〉 the stage and so ended her life Aristip See Thisbe is she dead This Oh yes her necke Is broaken sir Aristip Then hath thy punishment Prevented what the law should have inflicted I le to the people and declare this matter And with my friends consult what meanes to use For to call home my sonne from banishment Whose truth and innocence doth open lie By this unheard of strange discovery Exeunt Actus tertii Scena sexta Enter Cariclea she lieth downe upon the bed indispos'd her kinsfolks weeping about her then enter Caricles and Calasiris Caric. My child my daughter deare tell me thy father The cause of thy disease have a good heart This wise man Calasiris is requested By me to finde some remedy to cure thee And he can well performe it as a man Of heavenly knowledge and a sacred priest My most â—ndeered friend you shall doe well To suffer him to exercise his art And holy spels for your recovery For I perceive thou art ore-look'd my child Caric. Sir t is my duty to obey your will In all things you command me Calas Then depart Deare Caricles and all the rest avoyd The roome we must be private here together Fetch me a little Laurell and a stoole Having three feet some fire and frankincense And let no man disturbe us till I call It shall be done forthwith heavens crowne your worke Exeunt all but Cariclea and Calasiris Calasiris begins to burne frankincense to mumble with his lips to lay lawrell upon her from top to toe to gape make strange gestures while Cariclea wagged her head oft and smiled Caric. Father you are deceived in my griefe You cannot ghesse at it for all your art Calas Nay daughter say not so but cheere your selfe For what doth vex you is a malady Common and easie to be cur'd by me Thou west ore-look'd not onely at the pompe Of Pirrhus funerall rites but at the race In armour too when you were overseer And gave the prize unto the conquerour Theagenes was he that overlook'd you Whose want on eye was alwaies fixt upon Your splendant beauty object of his sight Caric. Whether he daign'd to looke on me or no Apollo have him in his custody But whence is he and what 's his pedegree Calas He 's a Thessalian borne and as you hear'd Descended from Achilles who although He have bewitch'd you with an envious eye He suffers more than you by the reflex Of your Sun-burning eyes upon his heart Caric. 〈…〉 you wrongfully accuse the man Of witchcraft â—ho hath done no harme at all There 's no such matter t is some other sicknesse Calas Then tell me daughter and conceale it not If you desire to find a remedy I am no stranger to you but your friend and old acquaintance of your loving father I am of your profession too a priest I 'le keepe your counsell and be bound by oath To helpe you what I can all griefes are cur'd In the beginning but if left alone At length they grow incurable declare Your minde at full Caric. I love Theagines Calasiris I knew so much before he loves you too I 'le be your faithfull friend and true assistant Enter Caricles with Acestinus a skilfull physitian Caric. Deere friend what have you done what newes have You to tell me that is good Calasir All shall be well Caricles shall be heal'd to morrow morne Of her infirmitie I now will leave you To prosecute my busines for her health Caric. Adiew deere friend the gods reward thy paine Heere Acestinus lies the sicklie patient Exit Calasiris You are well read in physicke feele her pulse And give your wise opinion Acestin fairest maid Where doth your paine lie most She turn'd her face from him and repeated with a loud voice this verse of Homer Achilles to the bravest man of all the Greekish rout Acest Her state of heart I finde Priest Caricles My labour is in vaine no physicke can Restore her to her health Caric. The gods forbid Why say you so must my deare daughter die Without all hope of her recovery Acest Peace make not such adoe but here 〈…〉 speake Our art sir doth extend no further then He drawes Caricles aside To cure distempered bodies if the mind Diseased be without the bodies sicknesse We have no helpe for that the maids disease â—â—es in the mind her bodie 's in good state No humours doe abound there no headach No fever burnes her all is free within Caric. What then should be the cause of these her fits Utter what you perceive doth trouble her I doe beseech you skilfull Acestinus Acestin T is love doth trouble her which who knowes not Is an affection and griefe of the heart Doe you not see her eyes swolne in her head Rouling one every side her visage pale Her halfe distraction how she uttereth What ere comes in her minde and sleepes but little In briefe I doe perceive that she hath lost The moisture of her body and indeed Just amplitude thereof my counsell is You finde her out a man and that with speed Exit Acestinus Caric. A man heavens grant she be enclin'd that way Then Calasiris hath plaid well his part How fares my daughter now what sicknesse hast thou Shall I send for more Doctors yet Caric. T is needlesse Send none to me but Calasiris onely He hath the art to ease me and none else Caric. I le send him to thee sleepe Cariclea Untill he come if Alcamenes love Possesse her heart thanks to the gods above Exeunt Actus tertii Scena septima Enter at one doore Theagines at another Calasiris Theag. My worthy friend most
opportunely met Calasi What beautifull Theagines Theag. How can he Be beautifull that pleaseth not Cariclea Calasir No more you make me angrie thus to doubt My skill by which she is entrap'd in love And longs to see you Theag. What is that you say Doth faire Cariclea wish to see me father Why doe you then detaine me here and not Conduct me to her Theagines offers to run forth Calasiris catcheth him by the cloake and holds him fast Calas Nay sir stay a while Though you are very nimble of your feet You must not thinke this matter must be handled As if it were a prize for every man That list to get it take my counsell first Know you not that her father Caricles Is the chiefe man in Delphos that the lawes Give present death to such as stâ—ale a maid Without their friends consent be wise my sonne Theag. The matter were not great although I dy'd After I had enjoyed Cariclea Death for her sake is life but Calasiris If you thinke good let us demand her of Old Caricles her father for my wife I doe suppose my blood is high ynough To be commixt with his Calas We shall not speed Not that he thinkes you any way unworthy But ' cause she 's promis'd to his sisters sonne By him in marriage Theag. O ye gods above It cannot be nor shall it by your leaves Theagenes and none but he shall wed Cariclea who ere presumes to touch My goddesse but my selfe shall sure repent it This hand is not benum'd nor this sword blunt But it can take revenge Calas It shall not need Theagines be patient be but rul'd By me and we will bring all things to passe According to your wish now leave me here Alone to project on your good be carefull You be not seene oft-times to talke with me But when you come come private and alone To shun suspition Theag. Farewell reverend Father Exit Theagenes Enter Caricles So efficacious is your wisdome sir So forceable our friendship as it hath wrought That effect I wish'd upon my daughter Cariclea is in love and quite subdu'd By strong affection who before was stubbornâ— Unto so sweet a yoake Calas I knew my charmes Were of sufficient force to doe the feate But can you tell aswell what man she loves As that she is in love Caric. No by Apollo Would Alcamenes were the man she lov'd My sisters sonne I have indeavour'd it All that I can to make her fancy him Calas T is best you bring him to her and so try The aime of her affection mutuall sight Of lovers kindleth sparkes which else would die Rak'd up in ashes of forgetfulnesse Caric. I le take your counsell Calas And returne with newes How you have sped Caric. I le give you a relation Exit Caricles Calas I must convey them hence this taske is laid Upon me by the gods but where I know not The Oracle is mysticall and darke I cannot well interpret what it meanes We must begin our voyage by sea it seemes As may be gathered by the Oracle Where it is said and sayling surging streames Shall come at length to countries scorch'd with Phoebus burning beames If I could by any meanes get the Fascia now which was laid out with Cariclea wherein Caricles said he heard all the maids estate was notified I should be instructed more particularly what I ought to doe and whether the Ladies of destiny would send us Enter Caricles Now brother what successe Caric. Oh wofull newes My daughter seemes distracted such a strange Infirmity doth seise her when I brought My nephew Alcamenes to her sight Freshly apparel'd as if Gorgons head Appear'd or some more fearefull thing she cri'd With a loud voice and turn'd her countenance From him and me withall she put her hand Unto her throat threatning to kill her selfe And bound it with an oth if we departed Not suddenlie the chamber which we did In Lesse time then she spake it least she should Put that in execution which she said Now Calaâ—iâ—is once againe I come Most humbly to beseech you that you will not Suffer the maid to pâ—â—ith nor her father Be frâ—strâ—te of his purpose Calasiris Caricles T is true your daughter is distrest in mind For she is moved with the multitude Which I have burthen'd her of purpose with They are not of the leâ—st but such as should Force heâ—to doe what she abhorred most Aswell by nature as decreâ— of minde But I suppose some god doth take in hand To hinder this 〈…〉 and strive to crosse My mâ—niâ—ters therefore 〈…〉 And time you they me that same Fascia You said was 〈…〉 with faire 〈◊〉 Amongst her costlie ieâ—â—lls 〈…〉 Least that it be enchâ—â—nted 〈◊〉 and wrought With such things as doe now exaspeâ—ate Her mindâ— by reason that some enemie Assoone As 〈◊〉 was borne had this ordain'd To keepe her from all love and thought of marriage That the might die 〈…〉 behind noc issue Cariâ— T is probable it may be so indeed Come goe with me and I will shew you all What in the Fascia is contain'd and written I undeâ—stâ—nd it not character Is Aeâ—hâ—opiâ—n and the letters aâ—â— Nâ—t commâ—n but such as the prinâ—es use Oâ— Aegyâ—t in thâ—ir holiâ— businesses Câ—â—â—s understand thâ— Aethiopian tongue Which unto thâ—â—â— must interpreâ— wrong Exâ—unt 〈…〉 Actus quarti Scena prima Enter Calasiris Theagines and Carâ—cleâ— Calas Come let 's away my children let 's away Why do we linger hereâ— the gods commands Must be obeyd all things are ready for Our secret flight a ship for Memphis bound Waites us without the wind comes gently from Th' adjoyning shore and stayeâ— to swell the sailes With pride till you imbarke see here the Fascia Which by a slie devise from Caricles I have obtain'd nothing doth hinder us To meet this long wish'd opportunity If you have got your jewels deerest jewell From your supposed father Caric. Calasiris I have them all but how gat you I pray The Fascia from old Caricles for when He had receiv'd me from Sysimethres Who brought me up he brought me here to Greece I know not how and tooke the Fascia from me Which in a chest he did preserve and keepe Calas How I came by it you shall know hereafter But can you tell me what it doth containe Caric. How should I as being never told by any Besides although I oftentimes had seene it I could not understand the character Pray sir interpret what it doth containe Calas It doth declare your parents and your Countrey And all your fortunes thus I read it to you Verbatim as it stands give your attentions The Fascia Persina Queene of the Aethiopians to her daughter onely in sorrow by what name soever she shall be called 〈◊〉 wriâ—â— in haste this laâ—enâ—ation contaâ—ned â—â—rein as her lust gift My daughter the sunne being authour of our storke is â—â—â—nesse that for no mis-deed I have cast thee forth and concealed thee from thy
be resisted and that by resisting of them they will be vanquished They can set a catalogue of promises before others in their conflicts and bee plentifull and powerfull in perswading others to bounden duties and disswading them from disgracefull vices If thus they would deale with themselves what good might they do to themselves Thus should they neuer want no not when they are most retired most private even by themselves alone an instructer a directer a counseller a comforter And no counseller no comforter can be more powerfull with a mans soule then himselfe §. 49. Of the exposition and resolution of the eight Verse PSAL. CXVI VIII For thou hast delivered my soule from death mine eyes from teares and my feet from falling THe forementioned kindnesse of God is here particularly exemplified by the deliverance which God gave him from his distresse How his soule may be said to be delivered hath beene before shewed on vers 4. § 24. Death is here put for such a desperate distresse as threatned death In the case wherein he was to use the Apostles phrase he despaired even of life he had the sentence of death in himselfe and thus God who raiseth the dead delivered him from a great death The words therefore are not literally to be taken of a miraculous raising from death but his distresse is thus by this word death set out to aggravate his danger and to amplifie Gods deliverance Hereof see more on Vers 3. § 15. The teares of his eyes are here mentioned to shew how he was affected with that affliction Teares are outward effects and signes of inward anguish When Ierusalem was caried captive into a strange land She wept sore in the night her teares were on her cheeks Yea Christ who with the nature of our infirmities assumed the infirmities of our nature yet without sinne had in his bitter agony teares forced from his eyes Gods delivering of this Prophets eyes from teares implieth a removall of that distresse whereof these teares were◠signe with which his soule was so troubled as his eyes gushed out with teares so as the effect or signe is here put for the cause Falling of his feet doth yet further aggravate the distresse The word translated falling signifieth such a violent forcing of one as he cannot stand as where it is said in forcing thou hast forced me to fall Now feet are the supporters of a body when they fall downe fals all the body Hereby is declared that the violence of his affliction was such as like a boisterous storme it was enough in his best strength to overthrow him and it also so wasted his strength and weakned him as he could not stand but was ready againe and againe to fall it foiled him exceedingly By removing that affliction God delivered his feet from falling But this is spoken in an Allegory For by his feet are meant his spirit by falling the fainting thereof So as his very soule was preserved from being overwhelmed Some distinguish the three particulars thus He hath delivered my soule from death by giving me a good conscience mine eyes from teares by giving a quiet and a good conscience my feet from sliding by giving a secure conscience This is the Exemplification of the motive mentioned in the latter clause of the former verse Herein note 1. The Manner of expressing it 2. The Matter whereof it consisteth The Manner is by a direct turning of his speech to God thus Thou hast c. The Matter consisteth in a particular Enumeration of the deliverances which God gave him So as here is expressed 1. The Author of his deliverances Thou 2. The Kinds thereof And these are three 1. His soule from death 2. His eyes from teares 3. His feet from falling For the Manner In the former verse he spake of the Lord in the third person thus The Lord hath dealt bountifully with thee but here to the Lord in the second person thou hast delivered which implieth a familiarity The apprehension of Gods bounty had quickned his spirit and made him in a reverend manner the more bold so as 1. By a due consideration of Gods favour to us we are made more familiar with God This Prophets thus speaking to God Thoù hast delivered sheweth that 2. Deliverances are to be ascribed to God The first kind of deliverance my soule from death giveth evidence that 3. God can deliver from the power of death The second kind of deliverance mine eyes from teares implieth two points One intended the other expressed 4. Saints may be much affected with afflictions 5. God can remove all matter of mourning The third kind of deliverance My feet from falling importeth also two points viz. 6. Great distresses may foile Saints 7. God establisheth such as are ready to fall The fit applying of deliverances to the distinct distresses as soule or life from death eyes from teares feet from falling demonstrateth that 8. Gods remedy is answerable to mans necessity §. 50. Of the meanes to become familiar with God I. BY a due consideration of Gods savour to us we are made more familiar with God Thus Moses having duely observed how God knew him by name that is tooke especiall notice of him is emboldened to desire further to know God and to see his glory And David well weighing that gracious message which by Nathan God sent to him concerning the establishing of his throne maketh this inference Therefore hath thy servant sound in his heart that is beene bold to pray this prayer unto thee So Isaiah so Hezekiah so Daniel so many others Manifestation of Gods favour worketh faith the more that the evidences thereof are pondered the more strength gathereth saith Meditation on Gods good-will to us is to faith as a seasonable supply of oile to a lampe which continueth to preserve the light thereof Now by faith we have boldnesse and accesse with confidence and the stronger faith the more boldnesse O let not any evidence of Gods kindnesse passe by without due notice taken thereof Doe in this case with God as the servants of the King of Syria did with the King of Israel diligently observe whether any thing come from him that may demonstrate his good-will to thee Thus maist thou gaine assurance that thou art in the number of Gods friends This was it which made Abraham to be accounted the friend of God because he beleeved Gods kindnesse to men sheweth that they are his favourites As wise favourites therefore are in a reverend manner familiar with their Soveraigne so may such as know the Lords mind be with him and have free entrance into his presence and assurance of gracious acceptance A great priviledge §. 51. Of ascribing deliverances to God II. DEliverances are to be ascribed to God This hath constantly beene observed by such as have beene guided by the Spirit of God as by Melchizedech Iacob
To presse toward the marke From this his walking and proceeding on he maketh this inference Let us walke by the same rule or as some not unfitly translate it let us proceed For the word which the Apostle useth properly signifieth to go on in order The vertue of such as appertaine to the kingdome of heaven is in this proceeding set out by many metaphors as The shining of light more and more unto perfect day The waters of the Sanctuary which increased from anckle deepe to knee deepe from thence up to the loines and after to such depth as could not be passed over An edifice that from the foundation riseth higher and higher till it be a compleat building Runners in a race which run on till they come to the goale Plants Palme-trees and Cedars which all grow till they come to their full growth Corne and Mustard-seed which grow to ripenesse and a body which groweth to the full stature thereof To leave all the metaphors but that which is in my text The way wherein we must walke is a long way while here we live we cannot attaine to our journeyes end we must therefore walke as long as we live and still goe on â—s we must not turne backe againe If any draw backe my â—oule saith the Lord shall have no pleasure in him Heb. â—0 38. so may we not stand at a stay He that beginneth a building and continueth not till it be finished maketh himselfe ridiculous to all that see it Luk. 14. 30. He that beginneth the Christian race and giveth over before he come to the end doth not onely lose the crowne but treasureth up wrath unto himselfe This will assuredly fall out if we proceed not daily in our Christian course For one of these two things will fall out either to go on or to fall backe Let all that set foot in the race to heaven hence learne to take to themselves an invincible resolution to run the race that is set before them He saith not to run in the race but to run the race which phrase implieth an holding out till it be finished All that run would willingly obtaine Yea God would have us so run as we may obtaine But this cannot be without perseverance and that to the end of our life For the goale is set at the last period of life Let our eye be thereupon more minding what is to come then what is past As many as wil be perfect must be thus minded A fore-setled resolution is of great force to make us hold out And that we may the more fully expresse that which is implied in the very conjugation here used which imortpeth a reiteration of the action let us yeare after yeare moneth after 1. We shal be restâ—â—ined from many sinnes whereunto secrecy of place solicitation of superiours or other temptations might otherwise allure us This restrained righteous Ioseph when by his mistresse in a secret chamber they two alone together he was tempted to folly This answer How can I do this great wickednesse and sinne against God sheweth that he set God before him and thereby was kept from yeelding to that temptation Gen. 39. 9. 2 We shal be moved to keepe our hearts upright Where Hezekiah professeth that he walked before God he addeth in truth and with a perfect or upright heart Hereby he implieth that his setting of God before him made him more watchfull over his heart to keepe it upright No such means as this to make a man upright For he that walketh before God knoweth that God is a searcher of the heart As the presence of men makes us carefull of our outward actions so the presence of God will make us Keepe our hearts above all keepings 3 We shal be brought into an holy familiarity with God so as he will account us his friends Abraham was a man that walked before God and God himselfe giveth him this stile my friend This makes us seeke how to please God and answerably God most kindly accepteth this our mind and endeavour 4 We shall have much confidence in Gods providence protection and in all manner of divine blessing wrought in us When Abrahams seruant made some question of successe in that businesse whereabout his master sent him Abraham thus resolveth the doubt and setleth the mind of his seruant The Lord before whom I walke will send his Angell with thee and prosper thy way Because he walked before the Lord he assured himselfe of successe 5 We shall with much assurance of faith call upon God in our greatest distresses Conscience of walking before God added much power to Hâ—zekiahs prayer and faith as is evident by his putting God in mind thereof where he saith O Lord remember now how I have walked before thee 6 We shal be encouraged against the slanders of malicious adversaries For though such as have approved themselves to men may notwithstanding have cause to feare that God may have something against them yet they who have beene carefull to approve themselves to God need not care what man can say against them When Davids enemies laid many matters unjustly to his charge he appeales to God which he durst not have done if he had not walked before God 7 We shal be emboldened against all that man can doe against us This is rendered as a reason why Moses feared not the wrath of the King For he endured as seeing him who is invisible This put life into Iehosaphats fainting spirit For where he saith We know not what to do he bewraieth a languishing spirit but where he addeth Our eyes are upon thee he manifesteth a revived spirit 8 We shall persevere and hold out so long as we live For God before whom we walke ever liveth ever remaineth the same which men doe not While good Iehojada lived King Ioash maintained true religion when Iehojada died he revolted Because he walked before a mortall man with the death of that man he fell away But Hezekiah who walked before the immortall God ever remained faithfull §. 62. Of the land of the living here on earth IIII. THis world is a place and time of life Thus he that expected succour from the Lord in this world saith I beleeved to see the goodnesse of the Lord in the land of the living and in the very same sense said to God Thou art my portion in the land of the living And where it is said to the wicked man whose memory God would destroy in this world God shall plucke thee out of thy dwelling place by way of exaggeration of the sâ—me judgement it is added and root thee out of the land of the living When Hezekiah expected nothing but death he said I shall see the Lord no more in the land of the living Isa 38. 11. and to shew what he meant thereby he addeth I shall behold