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
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
bound with the roots of it as with strong bars and kept within the two leav'd gate of the lips and the percullis of the teeth notwithstanding all which strait charge is given to him that desireth life and loveth many daies that he may see good to keepe his tongue For Death and life are in the power of the tongue And who so keepeth his mouth and his tongue keepeth his soule from troubles and the Psalmist well knowing that he of himselfe was not able to rule that unruly evill thus prayeth to God Set a watch O Lord before my mouth and keepe the doore of my lips Seeing passion openeth the gate pulleth up the percullis and maketh a passage for this wild beast and not only so but stirreth up the rage of it and sharpneth the deadly point of it surely this one effect is motive sufficient to make men doe what possibly they can to moderate passion For the tongue is as slippery as an â—ele It being placed in moisture it must needs soone slip Hereby take notice of the corruption of man in soule and body As the eyes and eares are windowes to let in corruption into the soule so the mouth is a doore to let it out whereby it comes to be the more infectious to the damage of others For evill words corrupt good manners in our selves and others Thus the tongue that is the pen of a ready writer in one is a sword in another not in its owne nature but by the different use of it For the nature of this and that mans tongue is the same but the use is not the same Which should make us the more watchful over our tongue §. 71. Of Saints questioning Gods promises in distresse VI. EXtremity of distresse maketh Saints account promises of release to be vaine Which that worthy Saint did who said in his heart I shall now perish one day by the hand of Saul and againe speaking to God I am cut off from before thine eyes After that God had promised to Abraham that he would Make of him a great nation and make his sâ—ed as the dust of the earth he and his wife being both old he thus said Lord God what wilt thou give me seeing I goe childlesse Did not this speech shew that he accounted Gods promise to be vaine Yea and this speech also of Moses I am not able to beare all this people alone because it is too heavy for me And if thou deale thus with me kill me I pray thee out of hand And this Shall the flocke and the heards be slaine for them to suffice them Or shall all the fish of the sea be gathered together to suffice them Did not Christs Disciples and others that believed in him account the promises of his resurrection to be vaine Too evident fruits of the great weakenesse of those worthy Saints were these For not to be stedfast in faith is a great weaknesse Afflictions do oft so stirre the corrupt humour of the flesh which is in every Saint as it sendeth up such abundance of vapours of infidelity as they cause a great mist to spread it selfe before the eyes of mens understanding so as they cannot clearely see the light of Gods promises whereby they are brought to make question of the truth thereof even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overspread the face of the skie and hindereth the beames of the Sun from shining on the earth The best many times thorow the violence of temptations in the things of God shew themselves as children and fooles Let us all learne by such patterns of the weaknesse of the flesh even in the best to suspect our selves and to seare lest a promise being left us of entring into his rest any of us seeme to come short of it Before the time of triall come let us pray as Christ did for Peter that our saith faile not and according to the promise made to Paul that Gods grace may be sufficient for us and that the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous selfe-conceipt that we be not like him who in too much confidence of his owne strength said to Christ Though all men should be offended because of thee yet will I never be offended and againe Though I should die with thee yet will I not denie thee A worthy profession and resolution this was if it had not beene uttered upon too great a confidence of his owne ability to stand and withstand all temptations But it being uttered on presumption of his owne strength the issue thereof was most wofull Nothing more provokes God to leave men to themselves and to suffer Satan to prevaile against them then an high conceipt of themselves It is most meet that such should know their owne weakenesse But nothing can give to man a more evident demonstration of his frailty and weaknesse then his slips and falls when he is brought to the triall This will make him say Behold I am vile what shall I answer thee I abhorre my selfe I repent in dust and ashes §. 72. Of Saints reverend esteeme of God in their greatest straits VII SAints in their disturbed passion beare a reverend respect to God So did they who said to God Righteous art thou O Lord when I plead with thee c. I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further And he who said of God How unsearchable are his judgements and his waies past finding out And thereupon made this inference O man who art thou that repliest against God Though the Apostle were not disturbed in his passion when he uttered these speeches yet the occasion which made him utter them was such as did amaze many But his respect to God made him admire and adore that which others excepted against 1 There are certaine principles against which men of understanding will not oppose or dispute no nor search after the reason of them Among and above all other principles those which concerne the infinitenesse and perfection of Gods essence properties word and works are most infallible and undeniable Saints therefore who have a true and right understanding of God dare not impeach Gods truth justice wisdome power mercy or any thing els in God though the works of God and Gods dealing with them do seeme very strange unto them Knowledge of Gods perfection works such reverence in them towards God as they had rather remaine as in a maze not knowing what to say then impute any blame to God If they lay any blame it shal be rather on man then on God 2 The spirit never wholly leaveth the Saints Though the weaknesse of the flesh be very great yet will the
they faine would have their soules to meet And at their mouths salute Arse O strange discovery If this be true hence may proceed the cause Of my repulse and his unkind deniall Si tout this businesse further and observe Their lookes their gestures give an eare unto Their privatest discourse for this concernes My businesse mainely if Cariclea prove A barre to my desires we must remove her Goe presently and know the young mans mind If he will yield yet but if he refuse Let Euphrates the Eunuch punish him With yrons to pull downe his lofty heart So farre I 'm gone pursuing my desire Hell shall not make me now backe to retire Exeunt Actus quarti Scena sexta Enter two Iudges then Aristippus and Cnemon Arist Although I doe not doubt most learned Judges That your grave judgements would acquit my sonne Without more proofes then by the sequele of This businesse doth appeare yet to the end To make his innocence the more perspicuous Which hath so long striv'd to breake through this cloud Of falshood and deceit I here have brought you Thisbes confession and her hand subscrib'd For confirmation of it please you see What it containes the Iudges read it 1 Iudg. When did she write this Arist Presently upon Her poisonous draught her conscience prompting her Unto so good an action 2 Iudg. Was 't voluntarily done without constraint Arist Yes for what force hath power to worke upon The setled resolution of a person Whom death is ready for to seise upon It came free from her the confession was Her owne invention and the hand her owne 1 Iudg. But will you sweare to this Aristip I will and safely By all the gods t is true else let me be Stâ—acâ—e with their thunder for my perjury 2 Iudg. It is ynough we doe acquit your sonne Long may he live the comfort of your age 〈◊〉 diâ—mâ—sse the people it is done Arist Thus innocence shines cleerer then the sun Exeunt Actus quarti Scena septima Enter Arsace and Cibil Ars Now will he bend or breake yeeld or endure More punishment how doe his setters please him How doth he beare his stripes Cib. With patience And manly fortitude beyond beliefe Takes glory in his sufferings and becomes More unrelenting now then heretofore Ars What a strange nature hath this savage man Will nothing worke upon it cannot love Perswade him nor the force of punishment Compell him to humanity some Tigresse Or she Wolfe in the forest was his nurse Is there no hope he will relent in time Cib. Our labour 's lost in the attempting it He hath Cariclea still before his eyes Lodgeth her in his heart his mouth express'd it I heard him to exclaime thus deare Cariclea My love my life my heart thy onely name Makes me despise my torments and in 〈◊〉 I 'm comforted what ever fall to me Whereby I 'm confident she is his wife Or secret mistris wherefore if you please Le ts as the proverbe saith cast our last anckor And seeke some meanes to â—id her of her life For when he knows she 's dead t is very likely He 'll change his minde when hope of love is gone Arsace Thy counsell pleaseth me and I 'le command This stoppe to be removed presentlie Cibile How will you doe it without course of Law Or order lie proceeding who will doe In this pointe your commandment for although All things are subject to you yet the laws Are free and will not let you kill without The judgment of the Persian magistrates Besides we should be carefull how we did Accuse the maid least we should not be able To prove what we doe lay unto her charge Ars How then shall we contrive it Cib. Daintily By a more sure and farre more safe a way By a strong subtle câ—ppe of deadlie poison The plot is layd alreadie and the potion Prepar'd I stay but onely for the patient T' administer it Ars Is any gone to call her Cib. Yes Aura madame Ars Well I 'le leave you then Strong physick 's best for stubborn natur'd men Exit Arsace Enter Cariclea with Aura weeping and servants Cib. Why doe you weep sweet heart 't will mar your beauty Your brother shall not long be kept in prison Be not so foolish to consume and pine Away for sorrow know Theagines This night shall be releas'd and come unto thee Therefore be merry 't was his foolish fault And disobedience to my mistris service Made him to be committed nicety Is naught in yong folkes but all is forgotten Partly at my request and liberty Granted unto him this was the occasion I sent for you that you might be partaker Of this glad newes therefore rouse up your selfe And now at length eate something Aura lay The table I have made some meate I hope Will comfort your weake stomacke sure you are Too blame to fast so long Caric. But is this true That you have told me you so often have Deceiv'd me with untruths as I scarce date To credit any thing you say unto me Cib. By all the gods t is true which if it be not Let me be poison'd at this table heere And be a sad example more this day Your busines all shall be dispatch'd so that You shall not need to take more care heereafter If by refrayâ—ing from your meate you doe not Destroy your health and die pray eate a little Caric. On confidence that this is true I will they sit downe and eate Cib. Aura give me some wine Cariclea health Remember good Theagines Aura mistaks and gives the poison'd cupp to Cibile she drinks but powres halfe of it on the ground when she tasted what it was looking cruellie upon Aura the poison suddenlie workes and she begins to fall Cariclea supportes her Cib. I will not have thy helpe false wretch I will not th' ast poison'd me beare witnesse all heere present That see me die I lay my death on none But her and this queane Aura so informe Arsace that she may revenge my death she dies Caric. See heere the iustice of the heavens displaid To mortall view in this strange accident This cup this poisonous cup was meant to me By wicked Cibile but yet it fell By some mistake to her owne lot to drinke it Arsaces servants binde Cariclea and Aura What doe you meane to binde me a weake maid I 'le goe without constraint where you will lead me 〈◊〉 be before Arsace though I die I care not so Theagenes be by Exeunt Actus quinti Scena prima Enter Hydaspes and Sysimethres with attendance Hydasp Thus farre have we march'd by the bankes of Nile And conquer'd Philae and the Smaragd mines Thus farre hath fortune favourd our attempts And sterne Bellona set our conquering feet Deepe in the bosome of th' Egyptian Land Are we not now reveng'd Sysimethres For thy uncivill barbarous entertainement When we imploy'd thee our Embassadour To Oroondates Deputy of Egypt How thinke you doe they not
find me turn'd a coarse sticke to your promise Arist I 'll not faile you sweet Exit Aristippus Dem. Where goe you Cnemon Cnem. No where but to waite Upon my Father to the Senate-house And instantly returne Dem. See that you doe And you shall not repent it Exit Cnemon I must gaine him Unto my will by faire and gentle meanes By promises and gifts by sweet allurements And strong inticing words by pleasing him With what he likes best this will take his youth I make no doubt and bring me to his bed I burne for love of him and must be quench'd Old Aristippus I have fool'd and made Believe I love him but it is not so I have brought him to my owne lure so thâ—â— He stoops unto my beauty now if I Can but enjoy my Cnemon I am then Mistris of my designe and a chiefe Artist In this sweet trade let fooles burne in their fire Of modest love I 'le on to my desire Exit Actus primi Scena tertia Enter Caricles Sysimethres and Nebulo Sysim Prethee honest friend Shall I intreat thee to go forth and bid The pretty girle without in the next roome To come here to me Nebul. Yes sir that I shall I love to be imploy'd a messenger To pretty mayds is she so beautifull Sysim O wondrous faire and beautifull Nebul. I 'le then Usher her safely in and kisse her too Exit Nebulo enters againe with Cariclea Sysim See here the second gift I meane to give you More pretious then the first you told me sir You had a daughter once but rap'd by death Here is another for you use her well Caric. I am amaz'd to see so rare a beauty Such an Angel-like creature Sysim Cease your wonder The mother of this beautious girle which here Standeth before us for a certaine cause Which you shall learne hereafter laid her forth Clad in such weeds as commonly is us'd For such a purpose so committing her To fortunes doubtfull chance but I by hap Finding her tooke her up for t is not lawfull That we neglect a soule when once it hath Entred a humane body being a precept Amongst the wise men with us to be whose Unlearned scholler I was once judg'd worthy Beades even in the infants eyes appear'd Something which bred both wonder and delight With her I found this bag of precious stones Which I gave you of late and a like cloth Wrought full with letters in her mother tongue Wherein contayned was her whole estate Her mother as I ghesse procur'd the same Which after I had read I knew from whence and what shee was and therefore carryed her Into the Land farre distant from the City Delivering her to certaine honest shepheards To bring her up with charge that they should not Reveale her unto any for those things That were found with her I detain'd with me Least for them she might suffer any danger And thus at first this matter was kept close Caric. But what befell her after pray goe one In processe then of time this princelie maid Growing and as she grew encreasing still More faire then any women else besides For beautie surâ—lie cannot be conceald Though under ground but would from thence appeare I fearing least her fortune should be knowne And I brought unto danger su'd to be Sent in embassage to the Deputie Of Egipt and abtained it therefore come I And bring her with me full of zealous care To set her busines right and in good order Caric. Leave that to me Nebul. But chiefly unto me I 'le be her guardion too Caric. What will you have me doe concerning her Direct me and I 'le punctualle observe it Sysim As touching her first I commend her to you And to the gods who hitherto have kept her On such conditions as by oath you 'r bound To see perform'd that is that you will use her As a free woman ought to be and give her In marriage to a free man as you doe Recevie her at my hand or rather of Her mother who hath left her to your charge I hope you will performe all things according Unto your oath and answer the opinion I have of your good manners which I finde By some few dayes experience to be Greekish indead this much I had to say Before I executed my commission Concerning my embassage other secreÌ„ts Belonging to the maid I 'le tell you them To morrow in more ample manner if Yon please to meet me about Isis temple Caric. Expect me there then but I cannot brooke So long a time to see the Virgin maâ—k'd In so obscure a manner Sysim Now I cannot Stay to discover what I know of her The Deputie of Egypt hath appointed This day for hearing of me farewell both Exit Sysim Caric. Can you speake Greeke my pretty sweet heart can you she smiles upon him but saies nothing No can you speake Egyptian neither sweet Nebul. I 'le undertake to teach her both the tongues So I may be her tutor she frownes upon him Caric. Nebulo Thou seest I have another daughter now She shall be called faire Cariclea Deriv'd from Caricles which is my name Nebul. Would I had such a daughter too she should not Have then so course a name all men should call her The pretty Nebuletta Nebulo Then Nebulona then neate Nebuletta A sumptuous pedegree how sweet it runnes Caric. Thy house would flourish then were she thy daughter Nebul. Above the clouds the gods would lodge themselves Beneath my roofe and powre downe plenty on me In golden showers to rest in Danaes lap Caric. What growne so high conceited Nebulo Nebul. Something inspir'd my braine I know not what sir But now i 'm come unto my selfe againe 'T was but a toy that tooke me Caric. I believe it Many such toyes doe take thee in the head Get me a maske I must convey this damzell Muffled home to my house Nebul. She need not be Asham'd to shew her face it may procure her A husband by the way for ought you know You shall but wrong her much in doing so Caric. Sirrah away dispute no more but doe it Exit redit with a maske they muffle her Nebul. 'T is pitty faith methinkes to use her thus 'T is such a pretty thing Caric. Come you must goe With me my daughter deare where you shall be Us d and respected as my native child When I have understood harke Nebulo Her 's newes for thee by good Sysimâ—thres My daughters further state we 'll hye forthwith To Greece and Delphos and put on againe My first religious habit to your shrines Ye gods we 'll offer sanctified minds Exeunt Actus primi Scena quarta Enter Demeneta and Thisbe her mayd Demen. When sawest thou Cnemon Thisbe This Know you not That Pallas high feast call'd Quinquatâ—ia This day was celebrated here in Athens One with a ship by land as is the manner Was consecrated Cnemon was imployd Clad in his robes and on his head a
if you doubted whether the bright moone Did passe the lesser starres Caric. The people prais'd Theagnes the young Thessalian captaine Attributing the second place to him Calasires Yea and the third too but they all acknowledge your daughter carryed it away and was The verie eye of the solemnitie Caric. Come will you goe with me to visite her I doubt the concourse of so great a troope Hath preiudic'd her rest Calasir though my affaires Call me another way yet I l'e dispence VVith them how great so ever and important To waite on you and her exeunt Actus secundi Scena decima Enter Cariclea love sicke she lyeth upon her bed Cariclea O cruell power of love why dost thou triumph In lovers rectles paines what glorie can Be added to thy deitie in seeking The overthrow of thy poore libertie Take here this tribute of my teares these sighes Sent from a gentle heart convaye them hence That they may meet Theagnies and flow With his as from one fountaine from one head To her enters Caricles and Calasiris Caricles embraceth her Caric. What ailes my sweet my deare Carcilea Tell me my daughter Carcilea Nothing but my head Doth ake a little and I faine would sleepe Cariclea faines her selfe asleepe Caric. What should this meane good Calasiris thinke you VVhat disease hath she tane Calasir You need not marvell At this for I believe some enuious eye Hath over look'd her Caric. I must laugh at this Then you beleive as commonlie men doe That there is witch craft Calasiris Yes as I beleive That any thing is true and for this cause The emptie aire that is about us round On everie side entring in by our eyes Our mouth our eares our nostrills all our pores Carrying such outward qualities with it As t is indew'd with doth ingraffe a like Infection in the man who hath receiv'd it As when a man hath enviously beheld Something that 's excellen forthwith the aire Is filled with that poisonous qualitie VVhich entreth into that is neere at hand This same aire being a slender suble thing Pierceth even to the bones and very marrow And by that cause hath envie beene the meanes Of that disease which by a propter name VVe call bewitching Caric. Your wise reasons beare Some probility I must confesse Cala. Consider Caricles how many have Gotten the plague although they never touch'd Nor saw nor eate nor lay with the deseâ—â—'d But being with them in the selfâ—same aire Let love be argument and proofe of thiâ— VVho taketh its beginning from the object Of what it sees and so as if it were Some privy passage by the eyes hath entrance Into the heart and this is probable For seeing of all other pores and sences The sight is capable of most mutations And so the hottest it must needs receive Such like infections as are round about it And with a hot spirit entertaine loves changes As for examples sake I will produce Out of the holie bookes some reasons for it Gathered from natures sole consideration You know the bird Charadrius doth heale Those persons whose disease is the kings evill Which bird doth flie away assoone as any Diseased with this griefe hath spied her And turnes her taile to him and shuttes her eyes Not as some say because she would not help them But that by looking on them she by nature Drawes that disease unto her therefore wiselie Declineth such a sight as present perill Caric. You have discuss'd this doubt right sagelie Sir I would my daughter once might feele and finde What love doth meane I would not then conceive That she were sick but in her perfect health But nothing lesse then this is to be thought Hath happened to her who contemnes all love But rather seemes to be bewitch'd indeed Deere Calasiris for our friendships sake Shew some point of your wisedome to dissolve This witchchraft and if possible to bring her Into a good opinion of my nephew Enter Nebulo with a bastinado in his hand Nebulo Sirs what d ee meane to make such tarriance Theagines hath made such a feast and all the good cheere will be eaten before you come for shame come away there are none of the ghestes wanting but you who are the principall if you will be such fooles to misse it you may but I 'le not follow your foolish example Calasiris This fellow cals us rather to a battle Then to a banket Caric. T is his rustiâ—ke manner O what a lofty fellow Bacchus is When he is well wash'd but come let us goe Least with his cudgell honest Nebulo Doe drive us forward Nebulo Well sirs you may jest But I meane earnest if I misse the feast Exeunt Finis actus secundi Actus tertii Scena prima Enter Aristippus solus in a melancholy humour Aristip How have I plai'd the foole and rob'd my selfâ— In hastie passion of my onelie sonne Repentance when it comes too late doth argue An inconsiderate iudgment O my Cnemon Would thou hadst kill'd me ere I banish'd thee For death is better sure then banishment Nere shall I see my boy well for this fault I will do penance penance on my selfe Athens adiew and all the Citie pleasures Forsake me quite my solitarie manour Farre in the countrey where no people comes Shall be my habitation day and night Where I will eate my heart out Exit Aristippus Enter Demeneta and Thisbe Demen. Oh my Cnemon My prettie boy more deere then my owne life How I lament thy chance and my mishap This Comfort your selfe deere mistris I beseech you Demen. Peace foole my griefe is more then can be cur'd â—y any words of comfort no man knowes What a sharpe corsive it was to my heart â—ore fervent is my love now he is absent This Fie fie forget him thinke upon his pride And high disdaine against you thinke he doth â—eserve this punishment and greater too Demen. How readie thou art Thisbe to doe mischiefe Thou art the fire brand that hast kindled this Combustion in my heart thou hast not beene A helpe unto me but a hinderance In the fruition of my love by thee And by thy meanes I have lost my onely joy And yet for all this thou dost still incense me To run on in this way most wicked wretch This Well I perceive your mind she thinkes to make me Support the fury of her franticke sits But I shall overreach you sure in wit And lay the saddle on the right horse backe aside Why do you thus accuse your trusty servant You know I did but what I was commanded Nor ere did any thing without your warrant If this thing happen'd not as you would have it Ascribe it not to any fault in me But rather as you justly may to fortune If you will have me yet devise some way To remedy your present griefe and sorrow You shall perceive how ready my good will Shall be at your commands Demen What remedy Can possibly be found since he that can Ease
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
of the fact Aura Sir I believe she 's weary of her life And being in desperation e're to see Much lesse t' enjoy her husband without whom Life seemes a burthen hastens on her death 1. Madame you must produce some witnesses Or we shall cleere the prisoners Arsa Here are five Will be depos'd they heard Cibile charge These two here with her death 2. What say you friends Dare you sweare this All 5. We dare and will by Isis And â—l the gods t is so 3. Then we must passe Sentence according to the law which most Depends on witnesses your doome is death Carry these two forthwith unto the fâ—â—e Caric. O 〈◊〉 and earth and all you blessed creatures That are above or un lerneath this ound Terrestriall ball you that doe take revenge On such as worke impiety beare witnesse I die an innocent and willingly Submit my selfe to death for to avoyd Th intollerable griefes that burthen me Vouchsafe to take me gently to your hands And speedily inflict your punishments Upon this whore Arsace who hath plotted This mischiefe to no other end and purpose But to take from me my Theagines Exeunt Actus quinti Scena tertia Enter Caricles solus Nebulo listning Caric. Cariclea rap'd O gods how can it be Where is your justice then where our reward For serving at your altars when you suffer Your sacred temples to be rob'd and spoyld Of its chiefe jewell and my life Cariclea O sacriledge unheard of can you sleepe And winke at this or is your anger to me Implacable and therefore to torment My heart the more you seeme not to regard it Was 't not ynough O cruell powers to kill My daughter at her Nuptiall and my wife For griefe thereof but to augment my sorrow Beyond the bounds of reason give consent Unto Caricleas rape who was my joy My onely comfort heart yea life and all Well I will once more put on pilgrimes weedes Nebu. Ha what was that a dreadfull sound me thought More pilgrimages stay but listen yet Caric. And goe in quest of thee throughout the world First to Thessalia where that thiefe was borne That stole thee hence then unto Memphis City Where Calasiris that false priest remaines Nebu. I am confirm'd in horror t is too true He 'll travell once againe but soft attend Caric. And if I finde thee not I le travell further Even to the utmost bounds of Aethiopia Where I suppose thy parents live and raigne Nebu. To Aethiopia what strange land is that I marvell oh oh now I doe remember Sysimethres was borne there as he said Nebulo discovers himselfe We shall be blacke as divels it we goe there Caric. What Nebulo my trusty friend and servant Prepare thy selfe to accompany thy master Nebu. Where sir unto the temple of Apollo Caric. Beyond the seas I meane Nebu. Beyond the â—eas He 's mad I thinke or hath some worse disease aside Caric. I heare you sir it seemes your growne a Poet You rime so well Nebu. I care not who doth know it Caric. Raptures still flow upon thee more and more Nebu. But this bad newes of yours doth vex me sore That you will crosse the seas the bare conceit Will keepe me seven daies without taste of meat Caric. Why that is profitable saves thy purse Nebu. But hurts my body siâ— and that is worse Caric. Why th art a second Ovid all he saies Doth flow in verse Nebu. Then I shall weare the Bayes Caric. But Nebulo no more of this you are content to accompany me this journey are you not Nebu. Good sir do not urge me to it you know how willing I should be to wait upon ye did not one thing crosse it Caric. What 's that thy wife Nebu. You have hit the marke t is dangerous I can tell yee for me to goe abroad and leave her at home I had woefull experience on 't after our last peregrination Caric. What did she make thee a cuckould in thy absence Neb. I know not but she dub'd me knight of the forked order Caric. Why that honour is for terme of thy Life man thy staying at home cannot take it away nor thy going abroad adde unto it Nebu. No doe they not rise by degrees I suppose yes as in this manner from Knight to Lord from Lord to Earle from Earle to Duke of the forked order and so forward but my ambition is not to climbe so high therefore I 'le stay at home and prevent that promotion Caric. fie prevent thy honour Nebu. My Nebulona will heape ynough such honours on my head If I follow your counsell but I tell you againe I am not ambitious so to be promoted yet notwithstanding so well I love you that rather then you shall goe alone I 'le once more adventure my fortune Caric. Spoken like a right honest man come let 's away then withall expedition Delphos and Greece farewell your priests hard fate Denyes him still t enjoy a setled state Exeunt Actus quinti Scena quarta Enter Theagines Cariclea and Aura Theag. And hast thou scap'd the fire my dearest love Miraculous deliverance let me heare The manner on 't related Caric. Thus it was After we were condemned to be burnt By foule Arsaces slanderous report For poisoning Cibile a blazing fire Was made and we two cast into the same And whereas it was thought by everie one The fiercenesse of the flame would soone consume us It prov'd cleane contrarie for we stood in The middst of it untouch'd for everie side It gave us way and never sing'd our cloaths Although Arsace with a threatning voice Commanded the tormentors to lay on More wood and reed yet all prevailed not For no hurt would approach us which the whore Arsace seeing presently declar'd Before the people with an open voice That we were witches though good Calasiris Did what he could to free us from her hands We by her guard were apprehended and Brought here againe to thee my deare for which I 'm glad that we may suffer both together Theag. I have not heard a stranger miracle This doth proceed from favour of the gods And their unbounded justice Caric. It should seeme so But still to be tost on the angry seas Of rigid fortune and ne're see an end Of our sad miseries should rather argue Their hate and fierce displeasure if thâ—â—e be not Some secret and more hidden mystery We mortals understand not which restores us After our sufferings when all hope is fled Unto a happier state and peacefull being Theag. Oh sweet let not the sence of misery Make you offend the gods thus but be patient Caric. T was rashly spoken and I doe repent it My deare Theagines now I remember A dreame I had last night but had forgotten Till now to tell it you this was the verse By vertue of Pantarbe let feare of fire removed be An easie thing to Persaetiâ— though else right strange to see Theag. The gods are good to us for I likewise
her so flowring age O had my daughter I bare unto you liv'd she would have beene Almost as old as she I doe beseech you Spare her and let her serve me at my table For I am prompted strangely by my Genius Unto commiseration Hydas So am I Beyond imagination but you know The Law requires the first fruits of the warre Should be the gods oblation to the Sunne Therefore we 'll offer him she to the Moone The gods must be obey'd the lawes fulfil'd They all offer to rise Cariclea fals at the feet of Sysimethres Caric. Wise grave and learned sir be pleas'd to stay A little longer for I have a cause Of consequence to plead before the King And Queene Persina which concernes them too Aswell as me this matter doth require A speedy judgment and I heare that you Give sentence on such noble personager Therefore judge you this plea of life and death And know it is not just to offer me Unto the gods Sysim Vouchsafe to heare most gracious Soveraigne This strange appeale and what this maid requireth Hydasp What judgement may this be or what have I To doe with her by what meanes should I come Into her danger Sysim Pleâ—se you to attend She will declare it Hydas But take heed that this You doe be no true judgment but plaine wrong If I that am a King must stand to plead My cause with any prisoner whatsoever Sysim Justice and equity ner'e lookes into The person but the cause and he speeds best That brings best reasons Hydasp But the Law permits You onely to determine controversies Betweene the King and subjects not with strangers Sysim Wise and discreet men doe not measure things By the appearance but by equity Hydasp Well let her speake since good Sysimethres Will have it so but it is manifest She will say nothing to the purpose but Some forg'd devise to shun the stroke of death Caric. O Sunne thou founder of my ancestroâ— High pedegree and all ye other gods Ye noble men that here are met together Assist me in this place and be a witnesse That what I say is true and by firme proofes It shall appeare doe you command O King Strangers or your owne subjects to be offer'd Hydasp Strangers Caric. Then it is fit and necessary You seeke out such I am no stranger borne But of this countrey and your subject too Hydasp Thou liest Caric. You seeme to wonder at small thinge But there are greater undiscover'd yet I am not onely of this Country borne But of the royall blood Hydasp This woman's mad Away I 'le heare no more such lunacie Hydaspes turnes from her in anger Caric. My royall father I beseech you know Your onelie daughter and despise her not Hydasp Sysimethres and grave Gymnosophists How long shall she abuse my patience This mayd 's distracted and the feare of death Makes her speake any thing how false soever How bould and impudent I know I had Sometimes a daughter but she dy'd assoone As she was borne this is a false impostor Wherefore away with her and let 's delay The sacrifice no longer Caric. none shall dare To take me hence unlesse the judges please So to command for you are not to judge In your owne cause although a King but must Be subject to the law aswell as others Which priviledgeth you perchance to kill Strangers but neither this law nor the law Of nature doth allow you to destroy Your naturall children for the gods to day Shall by a strange discoverie make you know I am your daughter though you now disclaime me All controversies in the law depend One these two pointes especiallie that is Firme proofe by writings and sure confirmation By witnesses both which I can produce To prove I am your child my witnesse shall not Be common neither but the judge himselfe And heer 's a writing shall declare both mine And your estate She gives the Fascia to the Queene she knowes it and is amazed Hydasp What meaneth this Persina that thy blood Thus comes and goes and that thy countenance Weares such an alteration is there ought Contayned in this writing troubleth thee Pers O King my Lord and husband I have nothing To say unto it but take heed and read it Your selfe the same shall teach you well and truelie Hydaspes reads it to the end then gives it to Sysimet and the rest Hydasp Persina doe you owne this character As your owne hand and know the birth to be Legitimate and true Pers By Sunne and Moone I sweare it Hydasp Although you tould me that my daughter dy'd I yet believe she was exposed forth As heere is mention'd but who was the man That tooke her up and carryed her to Aegypt How shall I know that he was taken with her Of this is she or whether the exposed Be dead or no besides whether some man When he hap'd to finde this might his good luck Abuse and make her play this famed pars Mocking the great desire we have of issue By the suborâ—ing of some changelinge and Colouring the truth with this devised Fascia All these doubts must be cleer'd ere I believe Sysim I can resolve you in the first for I Was he that tooke her up and carried her With me to Aegypt when you sent me thither Embassadour you know we may not lye Who are Gymnosophists I know this Fascia Written with Aethiopias royall letters Therefore you need not doubt that it is forg'd Besides t is signed with Persinas hand But there are other tokens that I gave To him that did receive you at my hands Can you produce them Caric. Yes loe heere they are She showes Sisimet and the queene her jewels Hydasp What are they doe you know them Pers Yes with wonder Caric. These jewells were my mothers but this ringe Was yours I thinke you know the Pantarbe well Hydasp I doe and all the rest but whether you Câ—me by them as my daughter that I know not You might have got them by some other meanes For to omit all other needles questions Your colour 's strange and the like never seene In Aethiopia Sysim She was also white That I brought up and with this virgins age Doth correspond the terme of yeeres when she Was forth exposed being seuenteene yeeres So old seemes this faire mayd Hydasp Sysimethres In my opinion you have show'd your selfe An advocate in this cause not a judge Beware least while you strive to cleere this doubt I may suspect Persina hath beene false For how i st possible that such a thing Sould be in nature we two being black To have an issue white this is against All humane sence and reason naturall Sysim The Fascia tells you how this came to passe Persina in the act of generation Contemplatively eying the faire picture Of beautifull Andromeda and firing A strong imagination thereupon Conceived in her wombe the very figure Of Perseus Mistris when she was bound fast Unto the rocke and he redeem'd her
and comforts arising from a due consideration of the foresaid power of God See The Guide to go to God § 213 214. And of other instructions arising from the helpe which God affords in mans extremity see the next § but one to this §. 40. Of Gods perfect preservation II. GODS succour is salvation It freeth out of all danger Thus much intended Moses when the Israelites despairing of all helpe he thus said to them Feare yâ— not stand still and see the salvation of the Lord. Such was that salvation as they had no cause to feare those their enemies any more The like may be exemplified in other deliverances which God undertooke to give especially in the cures which Christ did in the daies of his flesh When his pleasure was to heale any he made them whole and for evidence thereof he commanded Lâ—pens to shew themselves to the Priests whose office it was to judge whether a leprosie were perfectly cured or no. Others that had beene very weake and impotent he willed to carrie their beds that thereby is might be seene that they were perfectly cured The dead he caused to rise up Dâ—moniacks he charged to preach the Gospell But the greatest and best evidence that can be given hereof is the eternall salvation which is given to Saints whereunto the Apostle having relation saith He is able to save to the uttermost God will have his works to be manifested to be divine to be so perfect in their kind as nothing need be added thereto non helpe sought of any other but of him that so by evident demonstrations men may be forced to say This is the finger of God 1. Assuredly they that know and believe this truth that the Lord â—weth them whom he undertaketh to help cannot but be much encouraged in their distresses to seeke helpe of him In such cases as are to men incurable we use to do much for some present case and yet faile oftentimes in that which we seeke for and expect at mens hands as that woman which had suffered manythings of many Physitians and had spent all that she had and was nothing bettered but rather grew worse If we could believe as she did assuredly we should do as she did and have as good successe as she had 2. Let us beware of Asa his fault who in his disease sought not to the Lord but to the Physitians How much better had it beene to have sought not to the Physitians but to the Lord. Which I would not have so taken as if Physitians were not at all in any case to be sought unto but to shew that it is much better to neglect all means then to neglect the Lord who giveth a blessing to all the means that are at any time of any use Warrantable meanes may lawfully must conscionably be used but used as the hand of Gods providence whereby he doth whatsoever good thing is done by them Woe is denounced against them that trust to means without the Lord Isa 30. 1 c. and 31. 1 c. Whether therefore meanes be used or not used let not the Lord be neglected He saveth §. 41. Of Gods taking occasion to helpe at a pinch III. MAâ—â— extrimity is Gods opportunity Then even then especially is God ready to helpe when men are at the lowest To passe over those instances which are mentioned before § 39. there are two proverbes asod in scripture which give good proofe to this point The one is this â— In the monus will the Lord â—e scene Knowledge of the just occasion of this proverbe will give light to the true interpretation thereof The occasion therefore was this God gave an expresse charge to Abraham to take his onely his beloved sonne even him of whom it was said In Isaac shall thy sâ—en be called and to offer him for a burnt offering on a mountaine which the Lord should shew him Abraham in obedience to the Lords charge went on whither the Lord appointed him with a full resolution to do what he was commanded to do Three daies was he in journying to the place and at length came to the top of a mount where he built an altar laid the wood in order bound Isaac laid him thereon tooke a knife and stretched out his hand to slay his sonne Thus in his intent he had slaine and sacrificed his sonne In all this time did not God shew any mind or meanes to save Isaac but even then when there was scarce a step betwixt him and death the Lord shewed himselfe and declared his pleasure for preserving Isaac Now because it was on a mount where Isaac was thus neare unto death and that on the mount and not before God shewed himselfe for the preservation of Isaac thence arose this proverbe In the mount will the Lord be seene And to be an evidence to all future ages of Gods wisdome in affording his help at the last cast the Holy Ghost prefixeth this clause as it is said to this day The other proverbe is this The children are come to the birth and there is no strength to bring forth By this proverb Ierusalem being so besieged by the King of Assyria as there was in regard of humane helps little hope of deliverance is compared to a woman great with child in paine of travell the Inhabitants of the city are resembled to the children in the mothers wombe the extremity of distresse wherein they were to the difficulty and danger of travell Such then was their case as the case of a woman which having a weake child not able to helpe it selfe is spent with paine and travell and hath no midwife nor any other meanes of helpe Were they not now brought even to uttermost extremity In this extremity when they were so low brought the Lord helped them The helpe that in such extremities is afforded manifestly appeareth to be from God When the Egyptians observed the succour which was afforded to the Israelites in the midst of the Red Sea they said The Lord fighteth for them Thus is God the more honoured by reserving himselfe to such extremities In extremities succour is much more welcome much better accepted more highly prized and mans heart more affected and enflamed therwith When the Israelites were safely led thorow the depths then they sang the Lords praises Is there not now great and just reason that God should take this opportunity to helpe 1. Wait therefore to the very uttermost of an extremity This being the most seasonable time for God to helpe most meet it is that we should tarry the Lords leasure and wait for his season This the Prophet noteth to be a property of true faith He that beleeueth maketh not haste He seeketh not to preuent the time appointed of the Lord. If the Lord tarry the beleever will wait He well knoweth that there is an appointed time which cannot be prevented which shall not be overslipt
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
Moses Miriam Deborah Barak Samuel David Asa Iehosaphat Hezekiah the Iewes in captivity the Apostles and many other in all ages yea and the blessed spirits in heaven also All deliverances are wrought by God Whatsoever the instrumentall meanes be he is the principall efficient and author As he is the Creator of all things so the Governour the disposer and orderer of all And all creatures in the world are his servants his instruments used by him according to his will If therefore by any right victory be ascribed not to the munition but to the Generall recovery of health not to the potion but to the Physitian good-workmanship not to the materialls or tooles but to the Artificer by much more right victory recovery all deliverances all blessings are to be ascribed to God who enableth Generalls Physitians and all others to do what they do and giveth all efficacy to the means that are any way effectuall It is therefore most just and equall that that which is done by God be ascribed to him His right it is and shall he not have his right Will subjects deale so unjustly with their King souldiers with their Generall servants with their master Fie on them therefore that either take no notice at all of such deliverances as they have or els impute them to any other then to God whether it be to themselves to other men to any secondary causes to fortune or to any thing els Three sorts of men do especially offend herein Idolaters that ascribe Gods due to Idols Flatterers that attribute it to men Ambitious persons that take it to themselves Two great evills are thus committed The Creator is robbed of his due To creatures is given more then their due He the onely true God is esteemed as no God They that are no Gods are accounted as Gods O my soule come not thou into their secret unto their assembly mine honour be not thou united Be rather of the communion of Saints whose understanding being rightly informed in the extent of the divine providence wherby every good thing that is wrought is wrought they are so in their hearts affected therewith as they cannot conceale the same but make their tongues their glory in acknowledging and making known what God hath done to their soules This though it be most due to God yet he accepts it as a kindnes as an honour done to him And in testimony of his gracious acceptance of this gratefull remembrance he will afterward on other occasions be ready to deliver For he never repenteth any goodnesse shewed to such as duly acknowledge the same If we thankfully commemorate his blessings we shall excite him to conferre greater blessings upon us Behold then a ready way to give glory to God and to gaine good to our selves §. 52. Of Gods delivering from death III. GOD can deliver from the power of death He can deliver 1. In such cases as threaten death wherein men have cause to feare death as the Israelites had when Pharaoh with a mighty hoste pursued them and they had no way to fly but thorow the sea Exod. 14. 2 c. and againe when they were besieged by the Syrians 2 King 6. 24 c. 2. When death hath begun to lay hold and to ceaze upon them as a lion and a beare did upon the lambs which David kept Thus it seemeth that death had ceazed on Paul and on Hezekiah who notwithstanding were both delivered 3. When there is no possibility of avoiding death by any ordinary meanes Thus was Ionah delivered out of the sea and Shadrach Meshach and Abednego out of the hot fiery fornace God hath promised to be with his in fire and water in most desperate distresses 4. When they are in the very power of death and death actually ceazed upon them and deprived them of life Hereof we have many instances both in the old and New Testament The vision of dry bones that came together were knit with sinewes covered with flesh and skinne and had breath of life breathed into them and lived was a visible demonstration hereof But that evidence which farre surpasseth all is the generall resurrection of all at the last day Supreme and absolute is the power and soveraignty of God over all even grave and death and him that hath the power of death the Devill They are all his vassals to hold or to let go whom he will 1. Admirable is the comfort which hence ariseth to such as being well instructed in the power of God can in assurance of faith rest on him as David did who when he knew not whither on earth to flie for succour encouraged himselfe in the Lord his God For nothing can befall us without the limits of his power no danger can happen out of which he is not able to deliver us Quest. May Saints in confidence expect any deliverance that God is able to give Answ Not simply but with a willing subjection of themselves to his will as they who said Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us from thine hand O King But if not be it knowne to thee O King that we will not serve thy gods Herein then lieth the comfort which ariseth from Gods power that our God who is able to deliver us will deliver us if in his wisdome he see deliverance fit for us For thus we may safely conclude What God seeth to be good for us he will do What God will do he can do What God can and will do shall be done Therefore what God seeth to be good for us shal be done Iust cause is here given unto us of looking to God when death presents it selfe before our eyes and to say unto him We know not what to doe but our eyes are upon thee Cast not therefore thine eyes too much downeward Fixing eyes aright on God worketh faith §. 53. Of Passion in Saints IIII. SAints may be much affected with afflictions They may weepe as this Prophet did and cry yea with a loud and bitter cry and roare all the day long and waile and houle and expresse other symptoms and signes of much anguish and great griefe Is their strength the strength of stones Or is their flesh of brasse Flesh and bloud remaining in the best while they remaine in this world maketh them sensible of smart of paine of losse of disgrace of other crosses which lie heavy upon them and presse and pinch them sore 1. Away with the senslesse and blockish opinion of Stoicks who say that no passion beseemes a wise man The Heathen Philosophers by that light of nature which they had have sufficiently refuted that paradox To us that have the light of Gods Word which commandeth expression of passion when
them under their feet Be wise now ye that are moved to give open and publike testification of your inward and private resolution Be wise in making choice of your company You that have escaped sundry dangers on sea and land that have had victory over enemies that have beene eased and recovered of any maladies that have beene preserved from the plague that have had any other evidence of Gods speciall providence and favour let not play-houses let not tavernes ale-houses and tobacco-houses let not assemblies of profane persons of swearers of drunkards of riotous and licentious persons be the places whither you resort to recount the deliverances which God hath given you This rather beseemeth such as have vowed vowes to Bacchus to Ceres to Priapus to Venus yea and to Devils then to the great Lord of heaven and earth Associate your selves with the Saints with such as feare God with such as may encourage you in that which you do well and instruct and direct you in that whereof you are ignorant and wherein you do amisse Goe to that place where that God who hath preserved delivered or any way blessed you delighteth to be where he most manifesteth his presence where he expecteth that your vow should be paid to him Let your heart bee set upon that place while by force you are kept from it as Davids was So soone as possibly you can come to it You Captaines Souldiers Merchants Mariners Travellers or others that come from the sea or other dangerous places you women that are safely delivered in childbed you that have beene sicke and are recovered you that have beene cut of the stone or cured of any other malady you that are loosed out of prison you that after any restraint have liberty Let this be the first publike place that you come unto So soone as you can say say it in truth say it and do it I will pay my vowes unto the Lord now in the presence of all his people Amen §. 95. Of the meaning and method of the fifteenth Verse PSAL. CXVI XV. Precious in the sight of the LORD is the death of his Saints THe second reason to enforce the equity of the duty before mentioned to praise the Lord is here expressed being taken from the high account which God had of his life This is here indefinitely set downe in the third person without any expresse application therof to himself yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others For in the verses before and after he useth the first person and expresly speaketh of himselfe thus I will pay c. I am thy servant c. To good purpose is this tender care of God thus indefinitely set downe as 1 To shew that his case was no other then the case of others Others and those Saints too might be brought even to death as well as he 2 To declare the impartiall respect of God to all to others as well as to him to him as well as to others 3 To intimate the ground of that care God had of him even because he was a Saint and yet not himselfe to give that title to himselfe least hee might seeme to doe it on vaine-glory Thus we see how this change of person from the first vers 14. to the third vers 15 from the third vers 15. to the first vers 16. as it hath an elegancy in it so also an especiall emphasis The persons among whom implicitly he reckons himselfe stiled Saints are in the originall set out by a word that importeth an especiall respect of God towards them The root whence that word issueth signifieth mercy Whereupon the Hebrewes have given such a name to a storke which kind among foules is the most mercifull and that not only the old to their young ones as most are but also the young ones to the old which they use to feed and carie when thorow age they are not able to helpe themselves This title is attributed to men in a double respect 1 Passively in regard of Gods mind and affection to them 2 Actively in regard of their minde and affection to others Gods mercy and kindnesse is great towards them and their mercy and kindnesse is great towards their brethren They are therfore by a kind of excellency and property stiled men of mercy In regard of this double acceptation of the word some translate it mercifull tender or courteous Others with a periphrase with many words because they have not one fit word to expresse the full sense thus Those whom God followeth with bounty or to whom God extendeth his bounty This latter I take to be the most proper to this place for the word being passively taken for such as are made partakers of Gods kindnesse it sheweth the reason of that high account wherein God hath them even his owne grace and favour We have a word in English that in this passive signification fitly answereth the Hebrew which is this favourite By death he meaneth their soule or life which is subject to death For in another place he saith Precious shal be their bloud in his sight What here he calleth death there he calleth bloud And in Scripture phrase bloud is said to bee the life of living creatures Very fitly is this privative death mentioned in setting forth Gods care over their life because by their death it is manifested partly by preserving them from death and partly by providing for them in death A Trope not much unlike to this is used where God saith I wil be mercifull to their unrighteousnesse that is to them in freeing them from their unrighteousnesse The word translated precious is in Scripture attributed to things Rare or scarce The Word of God was precious Sweet A good name is better then precious ointment The preciousnesse of an ointment is in the savour of it Eccl. 7. 1. Pure or holy Take forth the precious from the vile Ierem. 15. 19. Honourable Kings daughters among thine honourable word for word precious women Psal 45. 9. Deare or beloved Ephraim my deare word for word precious sonne Much set by or of great account His name was much set by word for word precious 1 Sam. 18. 30. Of great value or worth Such were the stones which the Queene of Sheba brought to Salomon Precious stones 1 King 10. 10. The soules of Saints are every way precious to God especially in the three latter respects as they are deare much set by of great worth being redeemed by the precious bloud of Christ For hee deales with them as men doe with things deare much set by of great value Men use to keepe precious jewels safe They make more esteeme of them then of all other things They will not be prodigall of them They will see good cause why they should part with them or else they will
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
evidences of Gods favour towards his favourites the Holy Ghost doth expresly set downe and that in one booke the booke of Psalmes 1 The Lord sets apart him that is a favourite to himselfe Psal 4. 3. 2 Every favourite shall pray unto God in a time when he may be found Psal 32. 6. 3 Gods praise is in the congregation of favourites Psal 149. 1. They are incited to sing to the Lord and to blesse him Psal 30. 4. 145. 10. 4 The Lord will speake peace to his favourites Psal 85. 8. 5 He preserveth the soules of his favourites Psal 97. 10. 6 He exalteth the praise of his favourites Psal 148. 14. 7 Favourites shall shout aloud for joy Psal 132. 16. 8 This honour have all his favourites Psal 149. 9. That we be not puffed up with this prerogative but rather provoked to walke worthy of the Lord worthy of the vocation wherewith we are called our care must be 1 To understand his will Eph. 5. 17. 2 To love him with all our soule Deut. 6. 5. Psal 31. 23. 3 To cleave to him â—os 23 8. 4 To give thanks to him Psal 30. 4. 5 To do that which is well pleasing in his sight Heb. 13. 21. 6 To be followers of his ancient favourites Heb. 6. 12. God hath beene pleased to choose us in their roome they being translated hee beares such a mind to us as he did to them Is it not then most just and equall that the same mind should be in us that was in them towards God that the faith of Abel conversation of Enoch uprightnesse of Noah obedience of Abraham meeknesse of Moses courage of Ioshuah devotion of David repentance of Salomon constancy of Daniel love of Iohn such readinesse to follow Christ as was in the Disciples and other like properties in other favourites of God may be in us that so it may never repent the Lord that he hath cast his favor upon us and made us his favourites God still remaines the same the same in his essence the same in his mind affection to such as are so minded and affected towards him as his ancient favourites were Wherefore though Abel Henoch Noah Abraham and other favourites be dead and gone yet let their spirit appeare to live in us that while we live God may not want favourites on earth but that we for the present may shew that we have so set before us the life of our predecessors as we become examples and patternes to our successors §. 97. Of Gods account of Saints death II. GOD is tender of his favourites death Their bloud he accounts precious If he have a bottle for their teares what hath he for their bloud Christ doth forcibly inferre his Fathers care of the life and death of his favourites by arguments from the lesse as first from one of the meanest of creatures thus One sparrow shall not fall on the ground without your father Then from the meanest accident that is inherent in man his haires which are no forcible then death Assuredly their name estate liberty and every thing els is precious to him to whom their life and death is precious 2 Admirable is the comfort which on the fore-named ground Gods favourites have or may have in their death Naturall men account death the most terrible thing that can befall a man because they conceive it to be the period of a mans happinesse But they whose death is precious in Gods sight cannot conceive it to be so terrible much lesse such a period For then would God keepe them from death In that their death is precious Blessed are they that die in the Lord Rev. 14. 13. When they die there is good cause they should die The wise God will not let go a precious thing without cause Yea he will not let it go without advantage Their death is advantageable to God to themselves to others This may surviving friends apply to the death of such as are taken away be they Magistrates Ministers Husband Wife Parent Child Neighbour Kinsman or any other especially if they have left any evidence of Gods favour towards them Such are but gone before us not cleane gone away from us Missed they may be they may not be lamented as lost Occasion is not to be given to Pagans of just reproof in that we lament those as perished lost whom we avouch to live with God so by 〈◊〉 expression of our inward affection disanull that faith which by word we professe 3 This high account which God maketh of his favourites death is a forceable motive to stir us up to give all diligence to be of the number of these favourites that so our teares may be kept in Gods bottle our complaints in his bosome our cries in his eares our bodies within the guard even in the hands of his angels our soules bound in the bundle of life our life and death in the treasure of his jewels as a precious thing For Precious in the sight of the Lord is the death of his favourites Yea the soule of one Saint is more precious to him then infinite multitudes of sinners Let us covet therefore and with our utmost power endeavour to be of this blessed Society of Saints and not consorts of sinners §. 98. Of the exposition and resolution of part of the sixteenth Verse PSAL. CXVI XVI O LORD truly I am thy servant I am thy servant and the sonne of thine hand-maid THe third reason whereby the Prophet was the rather induced to render solemne praise to God is here laid downe And it is taken from the constant favour of God towards him God of old had taken him even from his mothers wombe to be his servant and still continued that grace to him Therefore he would praise him The argument may be brought to this briefe forme Godsancient servants must praise him But I am Gods ancient servant Therefore I must praise him I deny not but that this acknowledgement of Gods ancient kindnesse to himselfe in particular may be referred to the argument indefinitely set down in the former verse and here added as an application thereof For having indefinitely noted how the death of Gods favourites was precious in his sight here he giveth instance thereof in himselfe and saith I am Gods servant and my death was precious to him for he loosed my bands This reference is not impertinent But I take this for another distinct argument rather then for an application or confirmation of the former There is in the originall a word premised which is diversly expounded because in Scripture it is diversly used namely as a note of attention or obsecration or demonstration or asseveration and translated Behold Truly I beseech thee But in all the acceptions thereof it hath an emphasis and here questionlesse it is used for emphasis sake as every of the other clauses are For first here is an apostrophe
may be praid against 50. From Death God can deliver 103 Death of Saints precious 202. Death of Saints ever seasonable 208. Death not to be feared by Saints 209 Delight in Gods house 266. Delight therein how wrought 268 Evidences of that Delight 268. Deliver See Preserve Despaire not 109. Distresse wherto Saints brought 22. 34. Distresse no ground of censure 35. Distresse in the extremity of it to be acknowledged after deliverance 37 Directions how to do it 38. Distresse requires enquiry after a remedy 40. Distresse requires prayer 42. Distresses particular in which prayer is to be made 43. 44. Distresse moves God 60. Distresse none so extreme as to exceed God 's ability 77. Distresse in extremity is Gods opportunity to helpe 802. Distresse may soile Saints 107. Distresse procures answerable remedy 110. Distresse cannot suppresse faith 140 Distresse make question Gods promises 146. Distres makes not forget God 157 Distresse removed binds to praise God 228. Draw neare to God in faith 47. 51 Dulnes in praising God 263. 264. Duty to be practised 115. To Duty bind thy selfe 129. With Duty answer mercy 130. E EArnestnesse with God 218. Earth the land of the living 114. 123. Ejaculations not sufficient 21. Englands mercies 120. Esteeme God aright 147. 148. Expiatory sacrifices 240. Extenuate not distresse 37. Extraordinary praise 6. Extremity of distresse to be acknowledged after deliverance 37. Extremity none exceeds Gods ability 77. Extremity of man Gods opportunity 80. F FAith in Gods goodnesse an encouragement to call on him 68. Faith works boldnesse of speech 138 Faith how it makes to speake 139 Faiths stability in trials 140. Faith may be with feare 153. In Faith draw neare to God 47 51 Faith nourished by continued evidences of Gods favour 220. Faith justified by works 116. Faithfulnes of God in promises 58 Faithfulnesse of God ground of faith 59. Familiarity of Saints with God 46. 47. Familiarity with God how wrought 100. Favour of God ground of Saints rest 92. Favour of God how obtained 94. Favour of God well weighed works familiarity with God 100. Favourites of God 202. Favourites favours 205. Favourites duties 206. Favourites death precious 207. Favourites seeke to be 210. Feare and faith may be together 153. Fervent must be our love of God 15 Fervency of prayer 48. Fervency a note of confidence 49. Fervent prayer in extremity 81. Fortune an enemy to providence 31 G GIve to God man may 245. Give to God much by Iews 244 Give to God the poorest may 245. Give to God what the rich must 246. God heareth prayer 19. 23. God forward to heare prayer 23. God as knowne by name to be called upon 45. God affords familiar accesse to Saints 46. Gods attributes of goodnesse 52. Gods righteousnesse or faithfulnesse 53. 58. Gods gratiousnesse 53. 56. Gods mercifulnesse 54. 60. Gods goodnesse from himselfe 56. God worthy of all praise 58. Gods faithfulnesse 58. God moved with mans misery 60 Gods greatnesse See Greatnesse Gods goodnesse See Goodnesse God to Saints hath a particular relation 64. God most careth for such as wholly depend on him 73 God able to helpe in all extremities 77. God perfectly saveth 78. God onely to be trusted to 79. God helpes at a pinch 80. Gods favor grouÌ„d of Saints rest 92. God can deliver from death 103. Gods power how rest on 104. God to be set before us 120. God rightly to be esteemed 149. God especially to be praised 160. God hath favourites 203. God receiveth of man 244. Goodnesse of God from himselfe 56. Goodnesse of God agreeing with his greatnesse 62. Goodnesse of God mixed with greatnesse to be meditated on 63. Goodnesse of God especially to Saints 67. Goodnesse of God an encouragement to call on him 68. Goodnesse moves God to deliver his people 69. Gratefulnesse See Praise Gratefulnesse makes inquisitive 157. Gratefulnesse makes ready to doe any thing 159. Gratefulnesse hath especiall relation to God 160. Gratefulnesse is wrought by right understanding Gods benefits 162. Gratefulnesse from one kindnesse raiseth the mind to all 163. Gratefulnesse is most stirred up by sense of kindnesse to ones selfe 165 Gratefulnesse works acknowledgment of kindnesse 166. Gratefulnesse manifested by gratulation 174. Gratefulnesse joyned with invocation 177. Gratefulnesse to God testified by duties of piety 242. Gratiousnesse as in God 53. 56. Gratulatory actions 177. Gratulatory sacrifices 240. Greatnesse of God agreeing with his goodnesse 62. Greatnesse of God as mixed with his goodnesse to be meditated on 63. H HAters of God 14. Heare See Prayer Heart with voice in prayer 21. House of God what it is 251. House of God diversly taken 251. Houses of God are all places set apart for Gods worship 259. House of God to be delighted in 261 266. House of God had prerogatives prefigured in the Temple 267. Hypocrites 121. I IErusalem described 254. Ingratitude 174. Causes of it 162. Ingratitude conceales kindnesses 167. Iudge See Censure K KIndnesse of God seasonable 110. Kindnesse of God to be observed 131. Kindnesse apprehended workes a care to please 160. Kindnesse applied to ones selfe makes gratefull 165. Kindnesses to bee acknowledged 166. 167. Know God by name 46. Knowledge of Gods goodnesse an encouragement to call on him 68. Knowledge without practice vaine 116. L LAnd of living earth 114. 123. Land of living how to bee used 126. Life time to please God 126. 128. Life-time let slip prejudiciall â—27 Life of Saints how many waies preserved 208. Living many are dead 124. Love what it is when good 9 11. Love due to God 13. Love must be servent 15. Love nothing as God 16. Love enflamed by apprehension of kindnesse 17. M MErcy to be sought of God 61. Mercy how it may be found 61 Mercy of God to be answered with duty 130. 131. Mercifulnesse as in God 54. Misery See Distresse Mourning to be moderated 107. Mustles five in mans eye 51. N NAme of God 45. Necessity of man moves God to afford an answerable remedy 110. O OBlations how accepted 245. Observation of Gods mercy to others works acknowledgement of his mercy to us 8â— Observe kindnesse to thy selfe 165. Opportunity of life 118. Oppressors of oppressed inhumane 88. P PArents to dedicate children betimes to God 220. Parents pious an honour to children 222. Passion in Saint 104. 141. Passions to be kâ—ept downe 142. Passions distempered cause unadvised speech 144. Passion judges all alike 151. Passion setled blameworthy 152. Persevere in good 118. Plague how great with us 7. Of a Plague a wonderfull decrease 8. Please God here 126. Power of God how rested on 104. Pray boldly 138. 2â—9 Prayer heard of God 19. 23. Prayer heard a great kindnesse 26 Duties hereon inferred 26. Prayer heard a motive againe to pray 28. Prayer heard to be observed 30. Prayer how known to be heard ib. Prayer in affliction 42. Prayer to God as knowne 45. Prayer servent 48. Prayer in danger of death 50. Prayer and praise together 177. Pray after praiers
repent the wrongs And disrespect they gave thee contrary Unto the lawes of Nations doe they not Wish that they had surrender'd to our Crowne Those lands we justly challeng'd for our owne Sysim I thinke they doe and curse their arrogance That hath brought home the warres unto their dores It cannot choose but vex their very soules To see so fruitfull and so faire a soyle Their native Country over-runne and spoyl'd By the incursions of a hostile army Hydasp T is fit they suffer for their usurpation But where lurkes Oroondates since his flight In our last battaile no newes yet of him Sysim Fame gives it out he is within this towne Of Syene with the remnant of his army Hydasp Will not the Towne yet come to composition Will it hold out yet longer notwithstanding Our water-workes to drowne them Sysim Royall sir As soone as we had cut the banks of Nile And let the river in upon the towne Th' inhabitants began to see and feele Their misery for suddenly the water Encompassed faire Syene round about That it became an Iland and by sinking Into the earth below the walls foundation The weight above begin to shake as if It would have â—allen downe in every place Then suddenly arose a piteous cry Amongst the people of the towne imploring The gods assistance and the Deputy It seemes by this extreamity constrained First camed letters â—yed to a stone As messengers to be shot to our campe Out oâ— a sling and archers from their bowes Sent their swift winged arrows to speak for them But both fell short and perish'd in the water At last when we by signes perceiv'd their mindes As holding up their hands in token of Submission and sometimes behinde their backes In token they were reâ—ly to receive Bandes â—o they might finde me â—ie we sent out Some bootes to talke with them who brought us word They would surrender to your royall hands The towne of Syene if you would be pleas'd To grant some poore conditions Hydasp What are they Sysim First Oroondates makes request that he And all his souldier without interruption May march forth as best sinteth their profession With all their martiall habiliments And armes about them next to be convoy'd to Elyphantina with you royall guard Else he would rather die then live to be Condemned as a traitor to his king For yielding up the City and betraying The armie and besides be put to death With rackes and tortures Hydasp What a foole is he To make his owne conditions or to argue Of such a matter doth he not conceive He is not in his owne power but in ours To live or die why what a madnes is it For conquered men to argue of conditions But t is not noble to destroy a number For one mans folly goe Sysimethres Take heere our seale and signe their articles For pitty workes upon a noble spirit Exit Sysimethres Hydasp If I could entertaine ambitious sparkes Within my royall breast or never enter Into examination with my selfe Of right or wrong as many politicians And proud usurpers doe not what should let me From adding this large kingdome to my owne Stretching my Empire to the mouth of Nile But iustice sets downe limits to my thoughts Boundes my ambition in so that I dare not Advance one foote beyond it sacred goddesse Divine Astrea though all kings rebell And pay no reverence to thy deitie Hydaspes shall adore thee and his might shall never be more potent then his right Exit Actus quinti Scena secunda Enter the Persian magistrates as judges with Arsace then enters Caricles with Aura bound they sit 1 Magist Is this faire maid the prisoner Arsa Faire without but foule within 2 Magist T is pitty vice should beare A semblance of faire vertue or be mask'd Under so sweet a vaile Sure by her lookes 3 Magist I should not judge her guiltie Arsa That 's a rule Deceives us for the choicest fruites of all Ofttimes have rotten cores and underneath The fairest flowers lurke most the foulest snakes That cannot hold Bring forth the prisoners You are accus'd for poysoning Cibile How doe you answer this Caric. Who 's my accuser Arsa My selfe and these my servants who were present When the old woman dy'd and heard her name Thee and that other guilty of her death Canst thou deny the fact Caric. I le answer thee Proud dame if my Theagines live yet I say I am not guilty of this murther But if by thy most damnable attempts His purer soule hath left the earthly prison Of his faire body I declare my selfe Guilty of this and whatsoever else Thy malice can invent I was the woman That poison'd then thy nurse who train'd thee up To all those goodly vertues of thy mind I doe desire to suffer kill me straight That I may meet my lover who so stoutly Resisted thy soule lust and lewd enticements Choosing to die rather then condescend Arsa Base queane how durst thou take unto thy selfe Such liberty of speech judicious sirs And magistrates of Persia understand That this she saith is false touching my honour I take the gods to witnesse that when first This woman and her friend came to the Palace I entertain'd them as became the state Of greater persons and so long continued My favours to them till by open proofe I found they came as spies to 〈◊〉 sent From King Hydaspes army then indeed I did begin to draw backe my affection Many more things inciting me to doe it Which I forbeare to speake of but in briefe Although I lov'd this maid so as to make her My bosom-friend and my most deare companion She hath repaid me as you see and poison'd My trusty woman is 't not to be doubted Her purpose stretch'd yet further even to me Caric. I doe confesse yet once againe I poison'd Thy nurse and would have done so much to thee Had I not beene prevented Aura O Cariclea Unhappy maid why dost thou wrongfully Accuse thy selfe and draw on death upon thee Heare me right grave and most impartiall Judges There is no fault in her I onely I Gave Cibile the poison by mistake Which was prepared for this vertuous mayd By that old beldame this is true or else Ye gods hurle downe your thunder on my head 2 Magi. But how came this mistake make it more plaine Aura Old Cibile my mistris did prepare This cup for faire Cariclea I was forc'd To have a hand in 't too when I should give The poison'd cup unto Cariclea And Cibile the other I know not Whither being troubled with so strange a deed Or hastily cal'd on by Cibile I chang'd the cups and poison'd the old woman Arsa This is a forg'd devise believe it not This woman is a traitor and conspires With them in all their plots as privie to them 3. If she that cals herselfe Cariclea Be guiltlesse of this businesse what should make her To cast herselfe into the jawes of death By her so free confession
possessions Many people are eased of their heavy burdens and grievances There hath also hereupon followed a great abatement of the greatnesse of the house of Austria and such a diminution of the power thereof as that they who have beene the chiefe pillars of the Church of Rome are by these late victories got against them disabled as we hope from helping forward the Popes designe of reducing the Christian world to an absolute obedience unto his chaire yea and from further promoting their owne ambitions desires of the Monarchy of Europe By the fore-named successe there is also procured much addition and great strength to the Protestant parties by digesting all Germany into their body and a great means effected for facilitating the unions betwixt those that to the great scandall of the Profession and dishonour of those worthy lights of the Church Luther and Calvin have beene distinguished by these factious titles Lutherans and Calvinists Great security is hereby further brought to the reformed Churches in France who could never be reduced to the termes wherein they now are so long as the Protestant Princes in Germany retained freedome and power in their owne dominions A way is also hereby opened to the very gates of Rome whereby the threatnings against the seven-headed beast may in the Lords appointed time be accomplished Finally there is great hope given of establishing much peace and security to all the true Churches of God and many other blessings are expected which the Lord grant to his people §. 128. Of praising God for the fore-said mercies TO make a briefe recapitulation and to gather up the Summe of all for the better application of the maine point intended The Lord having secured our Peace and removed from us his judgements of Plague and Famine The Lord having restored to the reformed Churches in France a gracious liberty for exercising their Religion The Lord having with more then ordinary successe prospered the affaires of our nearest Neighbours the States generall of the united Provinces in the Netherlands The Lord having succoured his oppressed Churches in Germany and given to their Deliverer victories beyond expectation unto admiration The Lord having given very many cleare evidences of his fatherly care over his Churches every where and of his gracious providence towards them even now in these our daies Should not our soules be affected with all and every of these mercies Should they not be incensed with an ardent zeale of setting forth the honour of his name We and others of the same profession of the same religion enjoy the comfort and benefit of the fore-mentioned mercies and of many other mercies flowing from the divine Providence and shall not the Lord who so ordereth his Providence for our good have the praise and glory thereof Who can give suâ—â—icient thanks Nay whose soule can be satisfied in rendring praises to so good and gracious a God for so many and so great blessings so seasonably and so freely conferred on his Churches Should not all Ministers of the Gospell make their Churches to ring againe with sounding forth Gods praises Should not publishers of bookes make mention of these mighty works of the Lord to the further publishing of his name Should not the wits of all divine Poets bee set on worke to indite due formes of praises for the better magnifying of his name who hath done so glorious things for us Should not every Christian soule in the best manner that it can adde something to the magnifying of Gods name as every one brought something to the building of the Tabernacle Did we not while the Lord was time after time shooting out against us and others his three deadly arrowes of plague famine and sword humble our soules before him and call upon him instantly continually to spare his people to remove his wrath to take away his judgements Should we not now the Lord having gratiously heard our prayers for our selves and others be hearty and zealous instant and constant in rendring all possible praise and thankes unto him It hath beene before declared how true gratefulnesse hath especiall relation to God and ascribeth the glory of all deliverances to him and that Praise is the best gift that can be given him and that thereupon Saints are never satisfied in setting forth Gods praises They content not themselves with an inward affection of praising God in their owne soules or secretly betwixt God and themselves but they must needs breake forth into praises of God and manifest their inward gratitude by outward gratulation and that publikely boldly among much people in the middest of great assemblies exhorting and inciting others to praise God with thee and themselves conscionably practising what they incite others unto Now we have so great and just grounds at this time to praise God let us take the occasions of stirring up our owne and others spirits to do it heartily and zealously that God finding his blessings conferred on a gratefull people may never repent any kindnesse done but may go on to adde victory to victory successe to successe blessing to blessing till he have finished the good worke done for his Churches and accomplished the promises which he hath made for destroying the kingdome of Antichrist calling the Iewes bringing in the fulnesse of the Gentiles and consummating all things by his last and most glorious comming Wherefore Blesse the Lord O my soule and all that is within me blesse his holy name Blesse the Lord O my soule and forget not all his benefits My heart is fixed O God my heart is fixed I will sing and giue praise Awake vp my glory I my selfe will awake early My tongue shall speake of thy righteousnesse and of thy praise all the day long Behold blesse ye the Lord all yee seruants of the Lord. Giue vnto the Lord glory and strength giue vnto the Lord the glory due to his name O giue thankes vnto the Lord for he is good for his mercy endureth for euer Let the redeemed of the Lord say so whom hee hath redeemed from the hand of the enemie Let them that were exiled say so whom he hath brought to the place of their habitation Let them that were oppressed say so whom hee hath eased of their heauie burdens Let them that are freed from the infectious plague and from pinching famine say so So let them say who are restored to a free exercise of their religion Praise yee the Lord who quietly sit on your thrones of iudgement to execute righteous iustice and Chance See Fortune 31. Children to bee dedicated to God betimes 220. Children so soone as capable attend to instruction 221. Childrens honour to have pious parents 222. Church See House of God Confidence whence it ariseth 217 Confidence which Saints have of their interest in God makes them bold to presse it 217. Confidence manifested by earnestnesse 218. Counsell how one may himself 97. Courts of Gods house 253. D DAnger See Distresse Death
heard 179. Prayer quickened by vowes of praise 249. Praise See Gratefulnesse Praise the best gift 173. Praise solemne for great deliverances 6. Praise to God for all 160. Praise outwardly to be manifested 174. Praise and prayer together 177. Praise deliverer from distresse 101. Praise never sufficient by soule affected with Gods mercies 233. Praises cold not acceptable 234. Praise must be with zeale 235. Praise fit to be vowed 247. Praise vowed quickneth prayer 249. Praise to be boldly published 263. Rules for that end 264. To praise God others must be provoked 269. Practice duty 115. In practice persevere 118. Practice our selves wee must what we incite others to 273. Preservation to be prayed for 50. Preservation which from God perfect 71. 72. 78. Preservation to be ascribed to God 101. Preservation out of distresse binds to praise God 228. Precious how taken 202. Precious the death of Saints 207. Promises to God how made 129. Promises of God questioned in distresse 146. Prosperity of world not to be envied 67. Providence empaired by fortune 31. Provoke others to praise God 269. Publike duties in publike assemblies 199. 256. Publike assemblies have many benefits 257. Publike duties distinguished from private 257. 258. Q QVestion made of Gods promises in distresse 146. Quicken themselves men may 96. Quickened how men may bee in praising God 271. R RElations betwixt God and us may boldly be acknowledged 64 217. Remedy to bee sought in misery 40. Remedies which God answerable to necessities 110. Repay how God doth 85. Repetitions why used 212. 232. Repetitions of the same in different phrases 237. Rest of Saints spirituall 89. 90. Rest of Saints in Gods favour 92. Rest of worldlings restlesse 93. Rest not till true rest attained 94 Righteousnesse of God 54. Righteousnesse of God how pleaded 60. S SAcrifice what it is 239. Sacrifice and sacrament differenced 239. Sacrifices their ends 239. Sacrifices their distinct kinds 240 Saints brought to deadly danger 34. Saints must not misjudge themselves 35. Saints familiarity with God 46 47. Saints particular relation to God 64. Duties thereon arising 66. Saints especially partake of Gods goodnesse 67. Saints oft unsetled 87. Saints have a rest 89. Saints rest spirituall 90. Saints condition different from worldlings 91. Saints rest on Gods favour 92. Saints quicken themselves 96. Saints subject to passion 104. 141. Saints failed by distresse 107. Saints due respect to God in their greatest straits 147. Saints fit witnesses of sacred duties 199. Saints Gods favourites 204. Saints favours 205. Saints death precious 207. Saints death seasonable 208. Saints need not feare death â—09 Saints servants of God 214. Saints may professe interest in God 217. Scorne of men not to be regarded 123. Seasonable kindnesse 110. 111. Bind thy selfe to duty 129. How one may counsell him selfe 97 Sence of kindnesse to ones selfe stirs up gratitude 165. Kindnesse to ones selfe especially to be regarded 165. Practice thy selfe what thou provokest others to 273. Men may quicken them selves 96. Weakenesse to be suspected in our selves 147. Servant what it signifieth 212. Servants of God Saints are 214. Servants of God a dignity 215. Servants of God their duty 216. Servants of God much respected by him 227. Simple who 71. Simple cared for by God 73. Simple to be pitied by men 75. Sorrow turned into solace 105. Soule how delivered 49. Speech of faith 139. Stoicks condemnâ— all passion 104. Stupid persons 41. Straits See Distresse Sudden passions in Saints 141. Sympathy 105. T TAbernacle Gods house 252. Teares effect of sorrow 98. Temple house of God 251. Temple typified Churches prerogatives 267. Thankes See Praise Thankfulnesse See Gratefulnesse Thoughts undue of God 148. Tongue unruly 145. Trialls establish faith 140. V VNgratefull after deliverance neglect God 162. 167. Vnworthinesse keepes not from God 57. Voice in prayer 20. Voice and heart together 21. Vow what it is 182. 184. Vowes must be absolute 185. Vowes sacred onely to God 187. Vowes may inwardly bee made 187. Vowes to be made 184. Vowes made must be paid 190. Vowes broken to bee lamented 191. Vowes broken how made up 192. Vowes how they may bee kept 193. Vowes with speed to bee performed 195. Vowes broken by delay 196. Vowes are debts 197. Vowes secret openly paid 197. Vowes which are best 197. Vowes to bee paid before Saints 199. Vowes to praise God 247. Vowes evidence of respect to God 248. Vowes to testifie gratitude 243. Vowes to bind to duty 249. Vowes of praise quicken prayer 249. W WAit to the uttermost 81. Walke what it importeth 112. Walke continually 119. Walke before God 120. Weake established by God 108. Weakenesse to be suspected in our selves 147. Works to be done 116. Worldlings condition different from Saints 91. Worldlings rest restlesse 93. Words oâ—â— of passion violent 144. Worship of God a testimony of gratitude 242. Worship of God wherein it consisteth 243. Z ZEale in praising God 235. Directions thereto 235. FINIS America * Thetis c Ier 32. 27. d Mar. 10. 27. e Psal 115. 3. f 1 Sam. 2. 1 c a Exo. 14. 13. b Mat. 15. 28. c Luke 17. 14. d Mat. 9. 6. Ioh. 5. 8. e Mar. 5. 41. Luke 7. 14. Ioh. 11 43. f Mar. 5. 19 20. g Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est perfectè Ita videliceâ— ut nihil ad eam sdlutâ—m possit amplius desiderari Beza in annot major in hunc loc Encouragement to seeke helpe of God Mar. 5. 20. Disswasion from trusting to any thing but God 2 Châ—o 16. 12. Va 〈◊〉 qui tempore tribulationis atque aâ—gustiâ— non confiâ—unt in Domino sed in Aegyâ—tiorum id est secularium â—ominum auxilio Hier. Comment l. 10. in Isa 31. * § 38. â— Gen 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc apud Hebrâ—os exivit in proverbiâ—m uâ—si quando in Angustia constituti sunt Domini optant auxilio sublevari dicant in monte Dominus videâ—it Hier. Quaest in Gen. Quantum ad vo lâ—nâ—atem attinet cruentaverat dextram Patriarcha c. Chrys in Gen 22. Hom 47. 2 King 1â— 3. 2 King 19. 35. Exo 14 25. Psal 106. 9 12. Admonition to wait Isa 28 16. Hab. 2. 3. Direction to pray more earnestly and believe more stedfastly in extremity Heb. 1â— 5. Heb. 10 37. 1 Cor. 10. 13. Isa 43. 2. Confidat qui agit paenitentiam quum venit tempus salvandi Hier. Comment in Psal 101. * §. 58. 1 Sam. 2. 1 c. Luk. 1. 46 c Instruction in the benefit of observing Gods dealing with others applying it to our selves * See §. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Exo. 23 12. Gen. 8. 9. c Ruth 1. 9. Deut. 28. 65. d Lam. 5. 5. e Isa 28. 12. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Gen. 16 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods repaying k Psal 18. 20. l Ier. 51. 6. m 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Psal 116. 12.