massacres were made among them and the miserable effects of warre so depopulated their countrie and destroyed their persons as they were left destitute without all succour or hope of reliefe And since the last taking in of Rochel the King who was of a contrary religion to them became an absolute Master of them What now in mans eye could be looked for but that utterly they should be deprived of the liberty of their religion and by little and little be enforced to the idolatrous superstition of the Romish Church or at least be bred up in blindnesse and ignorance being left without the light of the Gospell to guide and comfort them in that their miserable condition Yet now in these happy daies of deliverances behold how in their greatest extremity when all humane meanes failed them the Lord of hosts hath beyond all hope afforded them much peace and quietnes and provided for them new Churches built with their Kings good leave yea and at his cost and charges because they had beene demolished by the fury of impious souldiers and by the out-rage of superstitious people Thorow that liberty which now they enjoy their Churches are diligently frequented and all Gods ordinances duly observed and their religion with lesse scorne and derision professed then formerly Their peace and security is now greater then when they had the fore-mentioned meanes to embolden them to stand upon their owne guard This is the Lords doing It is marvellous in our eyes They had no Moses no Ioshua to worke for them As they had no power within to defend them from the might and malice of their enemie so they could expect no aid from abroad to encourage them to stand out against their enemies All the aid that from abroad was afforded unto them proved altogether in vaine God is all in all to them He that said The wolfe shall dwell with the lambe and the leopard shall lie downe with the kid and the calfe and the lion and the fatling together and a little child shall lead them and the sucking child shall play on the hole of the aspe and the weined child shall put his hand on the cockatrice den hath wrought this concord betwixt them and the adversaries of their religion The Kings heart is in the hand of the Lord as the rivers of water he turneth it whether soever he will To his Churches therefore hath the Lord turned the heart of that King for their good What the inward affection of the King to those of the reformed religion is is a secret Whether the peace that those Churches enjoy be occasioned by reason of that supreme power which now he hath obtained over them or by reason of his embroilements at home and undertakings abroad little skilleth for the matter in hand Sure it is that the Lord hath ordered all things that have fallen out in France for the good and peace of his Churches there Should not due notice be taken hereof §. 124. Of Gods late mercies to the Low-Countries FRom reformed Churches in France we will passe to the Low-Countries who are of the same profession In recounting Gods late mercies to them which is the taske that we have undertaken thereby to shew what great cause we now have to set out the praises of the Lord it would be too farre a digression to begin with those extraordinary deliverances which they had when first they recovered their liberty against the cruelty and tyranny of Duke D' Alva Later mercies are these that follow 1 A strong faction of Arminians being raised up and dispersed thorowout all their provinces whereby the truth and purity of religion was much corrupted and the tranquillity and security of their State put into great hazard a Nationall Synod not without the counsell and consent of our royall Defender of the Faith King IAMES was assembled at Dort whereunto most grave learned and judicious Divines out of all the reformed Churches in Christendome came who all with one unanimous consent determined sundry fundamentall points of our Christian Religion against the contrary errors of the Adversaries of Gods free grace A mercy not to be forgotten 2 The enemy having gathered such an army as made him master of the field whereby he so strongly besieged Breda a frontier town of great command every way round about as no succour could be afforded it but it was forced to yeeld at which time also Grave Maurice Prince of Orange their brave Generall died great feare there was of much mischiefe if not of utter ruine to befall that State But by Gods Providence their great enemy Spinola was called into another country and a supply made of the losse of their former Generall by substituting in his roome his owne brother whose prudence and prowesse successe hath crowned so as they are now better secured then they were before 3 Spaine provided an exceeding great treasure for the fore-said States which it never intended to them The whole fleet of gold silver and other rich merchandizes which the Spaniards by the helpe of the West-Indians had beene sundry yeares gathering together the Nether-landers tooke on a sudden whereby their enemies were much disfurnished and they themselves so plentifully furnished as they were the better enabled not onely to defend themselves but also to offend their enemies 4 The States being now well prepared they quickly become masters of the field and with much resolution attempt that which the enemy little feared they should attaine namely to take in the Bosche a very strong frontier towne well fenced well manned and every way well prepared and provided for But they so besiege it as no reliefe can be afforded to it they so assault it as there is no standing out against them They take it and keepe it 5 While they lay at this siege another booty falls into their hands Wesell the magazin of their enemie wherein all warlike provision was in great abundance stoared up sending out some of their garrisons abroad notice thereof comes to the armie of the States in siege at the Bosche They forthwith send some troupes to surprize Wesell on a sudden They come to it unexpected and quickly take it Thus are the States againe furnished with their enemies provision They take a strong towne of great consequence which is as an inlett for them into the Palatinate And by this meanes an enemy that with a great army was entred into their country and burnt and spoiled all before him was forced backe againe 6 This last yeare while the army of the States is quiet at home the enemy having plotted some mischievous designe against them unexpectedly sends an army by water into their territories which like a flocke of foolish birds flew into nets that were not laid for them and were taken What can we thinke but that the finger of God hath beene in the ordering of these successefull matters for the better security of them who professe and maintaine the true religion against the professed
much more glorious in the cause of undertaking them All confesse that it is not so much the punishment that maketh martyrdome glorious as the cause So is it in warre The cause rather then the event makes it warrantable and praise-worthy Good successe in just warre brings much glory to the undertakers thereof In this respect victorious Gustavus carieth away more glory then Sennacherib Nebuchadnezar Darius Cyrus Alexander Caesar or other the great Conquerers among the heathen Of those Conquerors who are commended by the Holy Ghost it is said that they subdued kingdomes and wrought righteousnesse Might and Right must goe together Right without might may be much wronged Might without right may do much wrong Take we therefore a briefe view of the causes of sundry other conquerours and we shall find might without right Take we a view of the causes which moved the conquering King of Sued to undertake his warres and we shall find might regulated by right The cause which moved conquering Monarchs in former times to enter into other mens dominions and to subdue nations was especially the pride of their heart and their ambition to have the supreme soveraignty over the whole world if possibly they could atchieve it It is said of Alexander the great that when he heard the Philosophers conclusion concerning the unity of the world he wept because there were no more worlds for him to overcome Behold the ambition of mens minds how boundlesse how unsatiable it is The fore-mentioned Caesar invaded Germany France England and other nations to enlarge the dominion of the Romane Empire So did other Romane Generals before and after Caesar True it is that God in his unsearchable wisdome stirred up many of them to be his instruments to punish peoples rebellions against God In which respect they are called the Rod of the Lord his staffe his sword Yea God is said to put his sword into their hands and because the Lord useth them as his instruments they are in that respect stiled The Lords Annointed his servants his Shepheards Yet notwithstanding this secret intent of the Lord which he by their Ministry brought to passe they were stirred up by pride and ambition to do what they did So saith the Lord of Ashur O Assyrian the rod of mine anger c. I will send him against an hypocriticall nation c. I will give him a charge to take the spoile c. Howbeit he meaneth not so c. For he saith by the strength of my hand I have done it and by my wisdome c. And further to shew that they by their inward wicked disposition were set on worke it is said that when God gave people into their hands they shewed them no mercy and againe when the Lord was a little displeased they helped forward the affliction But the pious and righteous King of Sued hath made it manifest to all the world that no ambitious thoughts no desire of enlarging his owne Dominions by forcing away other mens rights from them hath embroiled him in these Germane-warres Great wrongs were done to him by the Enemy and feare given of greater if he looked not the better to himself So as he was forced to take up armes to secure his owne dominions and his neighbours bordering upon him It is noted of the Philistimes that they came up to seeke David Whereby is implied that they first provoked him to warre and his setting upon them and destroying them is thereby justified It is also recorded of the Syrians that they helped the Ammonites who had most despitefully used Davids Ambassadours Thereby Davids warring against the Ammonites and Syrians is justified Against the Ammonites for wrong done to David against the Syrians for aiding Davids enemies Such provocations had King Gustavus to enter upon these later warres He was first sought by the Enemy His Ambassadours were basely used This later Enemy sent armies under his owne Ensignes in aid of the Pole his former enemy with whom he was then in warre Besides these wrongs done to himselfe Complaints and invitations were made to him by sundry oppressed Princes and States and particularly of those to whom he was engaged by ancient allyances and confederacies By these also he was drawne into these warres wherein the divine providence hath given him so good successe and so great glory Abraham on such a ground as this later is was moved to take up armes against those that spoiled Sodom where his brother Lot was wherein the Lord gave him good successe Ioshua also on such a ground made warre against the five Kings of the Amorites who encamped against Gibcon The Gibconites were at that time in league with the Israelites Thereupon Gibeon being invaded by the Amorites sends unto Ioshua to the camp saying Slake not thy hand from thy servants come up to us quickly and save us and helpe us Thus Gustavus in affording succour to such as were oppressed and craved his aid they being also his confederates hath done that which such as were guided by Gods Spirit have done before him and that as well for securing his owne dominions as for relieving others For had that flood of warre which over flowed and in a manner ruinated the greater part of Germany beene suffered to swell and run longer and further it might have made an irrecoverable breach even unto the very Kingdome of Sued Where that floud of warre had a current it carried away the true Religion before it it bare away Princes out of their principalities other Governours out of their jurisdictions Ministers of Gods Word from their charges Owners from their possessions and others from their places and callings it deprived free cities of their immunities and priviledges and brought many mischiefes and inconveniences to many others Wherefore to preserve true Religion where it was in great hazard to be suppressed to re-establish it where it was removed to restore Princes other Governours Ministers Owners and others to their owne rights to recover to free people their priviledges to bring home the banished to take off the heavy yoke of bondage and intolerable burdens from their necks on whom they were unjustly laid and finally to prevent cruell massacres and persecutions for the Gospell sake hath this contrary streame of warre beene opposed so as violence by violence as necessity required hath beene resisted and a strong streame of sweet waters hath beaten backe a great flood of salt waters §. 127. Of the effects of the Suedish Kings warres THe blessed events that have followed upon the King of Sued his warres in Germany do give evident proofe to the truth of the ends and intents before mentioned For thereby true Religion is in many places re-established and a free liberty for exercise thereof procured to the professours of it Ancient immunities and priviledges are recovered Princes other Governours Ministers of the Gospell States Polities private Lords and Owners are restored to their dominions dignities charges callings inheritances and
by that all many more receive hurt then good by his his prescripts To be an Emperick about the maladies that affect the soule and endanger the eternall salvation thereof is insufferable Do therefore good do it as David did According to the integrity of thine heart by the skilfulnesse of thine hands For which end pray for wisdome of him that is wisdome it self that so thou maist be perfect as he is perfect Hitherto of the Prophets protestation for his inward disposition §. 58. Of the meaning and parts of the ninth Verse PSAL. CXVI IX I will walke before the Lord in the land of the living THe Prophets protestation for his outward conversation is here generally propounded This phrase I will walke is taken diversly Some take it for an expression of his confidence in the continuance of Gods favour towards him that God who had freed him out of the jaws of death would now continue him in the land of the living there to remaine and abide before the Lord. Ancient English Translators enclining to this sense thus interpret it I shall walke in relation to the divine providence whereby he should be preserved yet longer to live on earth so as according to this acception to walke before the Lord is to live to advance the glory of God A pious interpretation this is But this phrase of walking before the Lord is in Scripture most frequently used to set out a duty on mans part rather then a kindnesse on Gods part for God requireth it of Abraham as a duty and commendeth David for it as for a duty performed by him To this acception do the Kings Translators incline and translate it as a promise made on the Prophets part to God thus I will walke By this manner of expressing his purpose under a solemne promise he bindeth himselfe to performe the duty promised This word walke importeth a motion and a proceeding on in that motion step by step from place to place Metaphorically it is taken for a practice of good or evill The words joyned with it will shew what kind of practice it importeth To walk in the way of the wicked is to practice evill To walke after other Gods is to practice Idolatry But to walk in the law of the Lord is to practice what that law requireth To walke in righteousnesse is to practise and deale righteously The verb in the Hebrew is of the seventh conjugation which implieth a reciprocation or reiteration of an action Some learned and judicious Expositors to expresse the emphasis of the Conjugation thus translate it I will continually walke These words before the LORD word for word at the face or in the presence of the Lord do determine the kind of walking which he intendeth namely such an one as he would not be afraid or ashamed that the Lord should see but such a walking as the Lord should well like and approve In other places to this kind of walking these phrases are added with God after the Lord worthy of the Lord all which in effect import one and the same thing He that walks with God so carieth himselfe as knowing God is by him He that walks after the Lord behaveth himselfe a◠a servant following his master and is ever at hand to doe what his master requireth He that walks worthy of the Lord so demeaneth himselfe as becommeth a servant of the Lord so as the Lord may be honoured by him He that walketh before the Lord doth all things as in the sight of the Lord whom he knoweth to be every where present to see in the darke as well as in the light and to be a searcher of the heart and thereby he is moved in all places open and secret at all times day and night in deed in word in thought to have such respect to God as to doe nothing but that he which seeth it may approve it nor to make shew of more then he intendeth but to doe the good which he doth sincerely heartily as to the Lord. The Apostle that was guided by the same spirit that he which penned Henoks history was having relation to that history saith Before his translation he had this testimony that he pleased God What Moses stileth walking with God the Apostle expoundeth pleasing God The intent therefore of the Psalmist here is to endeavour to please God That this intention of his may not seeme to be put off till it be too late and he in the grave where none can walke where no worke can be done he addeth the place where he would so walke In the land of the living On earth there be diverse divisions for habitation and therefore he expresseth the word in the plurall number thus in the regions implying that in what place soever he should be he would walke before the Lord. The living are here opposed to the dead so as the land of the living is a description of the place and time where and while men live in this world In this sense is this phrase frequently used in the Old Testament In another Psalme this time of life is stiled the light of the living in opposition to death which is thus described A land of darknesse as darknesse it selfe Thus this verse setteth out The duty of him that is delivered from a deadly danger Concerning which here is expressed 1 The Matter I will walke 2 The Manner Before the Lord 3 The Place and Time In the land of the living This Promise of walking being inferred upon his former profession of his affection towards God and resolution to rest on him sheweth that I. Mans inward affection to God must be manifested by his outward conversation The Metaphor of walking which is a going on and proceeding forward and the conjugation wherein the word is used which noteth a reiteration giveth us to understand that II. Saints must proceed in their approved practice The rule that he prescribeth to himselfe for his walking which is this Before the Lord teacheth that III. Eye must be had to God in every action The description of the Place in this phrase The land of the living declareth that IIII. This world is a place and time of life The end of describing this Place and Time thus which is to set out the proper place and seasonable time of walking before God importeth that V. While men live they must endeavour to please God The manner of expressing this duty under a solemne promise thus I will walke implieth that VI. Saints must bind themselves to duty The inference of this verse wherein his duty is declared upon the former wherein Gods kindnesse is manifested demonstrateth that VII Manifestation of Gods good pleasure to man must make man carefull to please God §. 59. Of practising duty I. MAns inward affection to God must be manifested by his outward conversation It is usuall with the Holy Ghost to
man no more with the inhabitants of the world Thus also is Christs death set out He was cut off out of the land of the living Isa 53. 8. that being dead in earth after that life which he had there lived he might for ever live in heaven In this sense the time while we live in this world is called the day and the light of the living Ioh. 9. 4. Psal 56. 13. Fitly is this world so called in relation to all kind of lives naturall spirituall eternall 1 Naturall life which is subject to mortality corruption and all manner of infirmities is here onely in this world lived After this life corruptible must put on incorruption and mortall must put on immortality 1 Cor. 15. 53. This life was meant when Hezekiahs departure out of this world was thus threatned thou shalt not live Isa 38. 1. 2 Spirituall life which is the life of grace is also lived in this world For the Apostle speaking of it thus saith The life which J now live in the flesh I live by faith c. 3 In this world we first lay hold on eternall life They that doe not here get a right unto it shall not hereafter attaine to the possession thereof How unmeet how shamefull how odious a thing is it that dead men should be here on the face of the earth which is the land of the living That there are such is too true She that liveth in pleasure is dead while she liveth Sardis had a name that she lived but was dead The dead bury their dead All naturall men are dead in sinnes Much more they that unto their naturall corruption adde prophanenesse uncleannesse all manner of riotousnesse These are as dead and putrified carions that infect the aire round about them To prevent noysome savours which might arise from dead corps we use to bury them under the ground Though Sarah was a deare wife to Abraham yet when she was dead he took order to bury her corps oâ—â— of his sight Note the care that was taken to bury Gog with his multitude because the stinking savour was so great as it caused them that passed by to stop their noses Assuredly if the spirituall sense of our soules were as quicke in spirituall matters as the senses of our body are in earthly things we should feele a more noisome and loathsome savour to arise from such as in relation to spirituall life are dead then from such as are dead in relation to naturall life God that is most sensible of this spirituall stanche is oft moved to sweep the land of the living with the broome of his judgements and to remove noysome dead persons especially when by their multitude they â—ause the stanche to be too too intolerable I will sweepe Babel with the besome of destruction saith the Lord of hosts Thus the Lord swept away the stinking carions of the old world and of Sodom and Gomorrah the rebellious carkasses of the Israelites in the wildernesse the foule corps of the nations yea and the unsavoury bodies of all Israel and Iudah Of Ierusalem in another metaphor thus saith the Lord I will wipe it as a man wipeth a dish wiping it and turning it up side downe There is just cause to feare that the stanche of the sinnes of this City and other places in this Land was so ranke in the nostrels of the Almighty as thereby he was provoked to sweepe away so many as he did with the broome of the pestilence If it be said that many righteous ones were swept away who have presented even their bodies as well as their soules a sacrifice living holy acceptable and of a sweet smelling savour unto God and many wicked ones left I answer that God may take away in a common judgement many righteous ones the more to aggravate the judgement and yet therein shew mercy to those righteous ones by translating them to eternall blisse and reserve wicked ones to bring them by that judgement executed on others to repentance or els to make them the more inexcusable The day of thorow cleansing the Lords floore is not till the day of judgement The harvest is the end of the world Then shall the Sonne of man send forth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquity and shall cast them into a fornace of fire Yet least the stanch of sin even in this Land of the living should be too great as in former ages so now science void of offence toward God and toward men 2 The things which God by vertue of the Gospell requireth of us he hath promised to worke in us The summe of his promise is this I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgements and doe them Now Saints resting in assurance of faith on God for accomplishing of this and other like promises are emboldened to promise that to God which God hath promised to enable them to do 3 All the promises of obedience which Saints make to God they make with reference to the assistance of Gods Spirit whereof they assure themselves As when they promise any temporall civill matter they do it either expresly or implicitly with relation to Gods will and leave as they ought Iam. 4. 15. so in holy duties to the worke of Gods Spirit in them Thus in the absolute promises which Saints make they arrogate nothing to themselves above their ability and yet manifest an unfained heart and unalterable resolution to God wards So as where they say I will walke I will hope I will do this and that it is as if they had said this is my desire this is my purpose this is the intention of my heart By these meanes as true intention earnest desire prudent jealousie and holy zeale are manifested so is a dull spirit much quickned and the weake waiward revoulting flesh bridled and curbed yea and bound to her good behaviour §. 65. Of mans answering Gods mercy with dutie VII MAnifestation of Gods good pleasure to man must make man carefull to please God Where God saith I wil be their God which is an evident manifestation of Gods good will to them this is thereupon inferred They shal be my people which as it noteth a dignity for it is a prerogative to be Gods people so also a duty for it is added They shall returne unto me with their whole heart Yea in another place where God is brought in to say to them It is my people they are brought in to answer The Lord is my God More plainely Hezekiah having thus expressed Gods good will to him The Lord was ready to save me maketh this â—â—ference Therefore will we sing And the Psalmist yet more directly to the point in hand saith to the Lord I will praise thy name for
to God O Lord. 2 A note of asseveration truly 3 An The Asseveration is a note of confidence So as II. Saints may confidently professe that relation which God is pleased shall passe betwixt him and them The Ingemination importeth an earnestnesse in that which he professeth and giveth instance that III. Confidence in the interest which Saints have in God maketh them earnest in pressing it The continuance of the mutuall relation betwixt God and him even from his birth is added as a prop to his faith Therefore IIII. Faith is much strengthened by constant evidences of Gods favour The expresse mention of his mother which is for honour sake sheweth that V. It is an honour to children to descend from pious parents §. 99. Of Saints being Gods servants I. SAints are Gods servants As this Prophet here so stileth himselfe so are the three great Patriarchs Abraham Isaac and Israel so also Moses Iob all the true Prophets the Apostles as Paul Peter Iude yea and Christ himselfe stiled Sundry are the respects wherein Saints may truly and properly be termed Gods servants 1 As all creatures are being made sustained ordered and governed by the Lord. 2 As many naturall men being deputed by the Lord to speciall functions and services 3 As many in the Church making profession of God to be their Lord. 4 As true faithfull professors who doe indeed take God for their Lord. In the three former respects as Gods creatures as deputed to select functions by God as professors of the name of God others are servants of God as well as Saints but the fourth respect which is the most honourable profitable and comfortable respect is proper and peculiar to Saints and that two waies 1 By reason of Gods affection to them 2 By reason of their disposition to God 1 God accounts them members of his house and answerably affects them as of his houshold In regard of such an affection he thus saith of Moses My servant Moses is faithfull in all my house Yea as united unto Christ and in him adopted and accepted he saith to Saints as to Christ Behold my servants whom I uphold mine elect in whom my soule delighteth 2 They are affected to the Lord as dutifull faithfull gratefull servants An heathen Monarch observed thus much and thereupon saith O Daniel servant of the living God whom thou servest continually This relation thus taken affordeth matter of gratulation and direction to such as can truly and justly apply it to themselves Gratulation by reason of the dignity of it Direction by reason of the duties that are thereupon expected 1 It is here as a dignity expressed and made the ground of gratulation And that not without cause For though this title servant be in it selfe a meane title yet in relation to God it is an high an honourable title The greatest noble-man in a kingdome thinks himselfe honoured with this title The Kings servant But what are mortall Monarchs to the immortall and incomprehensible King of kings Not onely Patriarchs Kings Prophets and Apostles but Christ the Sonne of God thought himselfe dignified with this title servant in relation to God It is therefore a noble service whereof David here saith to God I am thy servant c. and blessed Mary to the angell Behold the handmaid of the Lord. Moses also and other Saints were such servants Neither is it any marvell that holy men were dignified with this title whereas the Father thus speaketh to his Sonne It is a great thing for thee to be called my servant Such is the Maiesty Omnipotency Immutability Perpetuity Integrity Clemency Mercy Bounty and Excellency every way of this Lord as it nor will nor can repent any one to have any relation to him or dependance upon him which the royall Prophet well understood when he said to this Lord A day in thy courts is better then a thousand I had rather be a doore-keepein the house of my God then to dwell in the tents of wickednesse Psal 84. 10. The particular dignities and prerogatives of the Lords servants are such as these 1 They are all free 1 Cor. 7. 22. 2 All the services which the Lord enjoyneth are faire services Psal 19. 7 c. 1 Ioh. 5. 3. 3 The Lord gives ability to doe the worke which he expects and exacts of us Ioel. 2. 29. Phil. 2. 13. 4 He accepteth and approveth what he enableth his servants to doe Mat. 25. 21. Iob. 1. 8 9. 5 He bountifully rewardeth every good thing His wages are good and great Mat. 10. 42. 19. 29. 25. 21. 6 Gods servants get favours even for others also Iob 42. 8. 7 They are sure of safe protection from all hurtfull things and of sufficient provision of all needfull good things Isa 65. 13 14. 8 The Lord taketh care of his servants seed Psal 69. 36. 2 This relation directeth us unto such duties as here follow 1 To honour our Lord Mal. 1. 6. 2 To obey him Mat. 8. 9. Col. 3. 22. 3 To feare him with an holy trembling Eph. 6. 5. 4 To be faithfull to him Num. 12. 7. 5 To do all that we do on duty Luk. 17. 10. 6 To be no men-pleasers Gal. 1. 10. 7 To serve him onely not to serve Mammon or any other master save the Lord Mat. 6. 24. §. 100. Of Saints confidence in Gods mind to them and theirs to God II. SAints may confidently professe that relation which God is pleased shall passe betwixt him and them This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on mans part and other times that which is on Gods part In this text that on mans part is professed truly I am thy servant So where he saith We are the people of his pasture and the sheepe of his hands People and sheepe are notes of relation on mans part So are clay and worke of Gods hands where the Prophet saith We are the clay and the worke of thy hands On Gods part he saith O Lord thou art our father and thou our potter To like purpose are other like notes of relation on Gods part with confidence professed thus Thou art my father my God and the rocke of my salvation Thou art my King O God Thou O Lord art my glory In these and other like places though the note of asseveration truly is not expressed yet the manner of expressing the notes of relation on the one and the other part import much confidence These and such other relations betwixt God and man give assurance of Gods gracious acceptation and favour If God meant not to deale with us as a Father with children as an Husband with his wife as a King with Subjects as a Master with servants as a Shepheard with sheepe as a Potter with pots for all these and other like notes of relation betwixt God and us are expressed
enemies thereof §. 125. Of the seasonable succour afforded to oppressed Germany AMong other evidences of the divine Providence towards the reformed Churches the late seasonable succour afforded to the Churches in Germany is most remarkable Many yeares together hath Germany beene sore vexed with intestine and civill warre Who can without a melting heart thinke on the much bloud that hath beene spilt the ruines of many faire Cities Townes Castles Churches and other edifices that have beene made the distresses that many exiles of all sorts Princes and Subjects Noble and Meane Clergy and Laiety Male and Female Old and Young have beene brought unto the miserable bondage under which such as have remained in their owne territories and habitations have groaned the heavy and undue taxes that have beene laid on such as have not had their titles dignities inheritances callings and liberties by violence wrested from them who can without much compunction and compassion heare of or thinke on those and many other pressures and oppressions The Princes of the reformed Churches in Germany were forced to put up a joint complaint and remonstrance of their grievances and to consult about means at least of some ease for their burdens were intollerable if not of full redresse But their complaints proved like to the complaints of the Israelites put up to Pharaoh for easing their heavy burdens Their savour thereby came to be abhorred in the eyes of Pharaoh and in the eyes of his servants They were in a worse case then before So proud was the enemy by reason of the great armies that he had gathered together and so flesht he was in the conquests that he had made as he regarded no complaints he feared no revenge He deemed his power to be invincible When thus the reformed Churches in Germany were brought to the lowest ebbe and so neare to the pits brink as they were upon tumbling downe to their utter ruine that mans extremity might appeare to be Gods opportunity in a most seasonable time the Lord raised up and sent unto them a Deliverer Gustavus of Sued in whose title is couched Augustus and Deus Gustavus importing by transposition of letters Augustus and Sued read backward Deus If the small army with which he came into Germany and the great things which he hath done since he came thither be duly weighed we shall see cause to acknowledge that the Lord of hosts was with him That which is by experience noted of the snow that by being tumbled up and downe of a little ball it comes to be a great heape that can hardly be stirred is likewise by experience found verified in his army We read of a dreame which a souldier of the huge host of the Midianites that for multitude was as the sand by the sea-side thus related to his fellow I dreamed a dreame and loe a cake of barley bread tumbled unto the host of Midian and came unto it and smote it that it fell and overturned it that the tent lay along The interpretation which in the event proved most true was this This is nothing else save the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God delivered Midian and all the host A fit allusion thereunto which hath likewise in the event proved to be most true may be this The sword of the King of Sued a Defender of the true Religion hath smitten the armies of the enemies of the Gospell and into his hand hath the Lord delivered his Churches enemies This King proves to be as another Cyrus the Lords Annointed whose right hand the Lord hath holden to subdue nations before him He shall performe the Lords pleasure Cyrus the Persian Monarch though he were to admiration victorious yet did he not with such expedition gaine in and bring under his power so many Forts Castles Walled Townes and Cities every way well manned fenced and fortified no nor that hammer of the world great Alexander â—s this Annointed of the Lord hath done in so short a time The Enemy spent more yeares in subduing Cities and Townes in Germany then this Deliverer hath spent moneths in reducing them Conquering Caesar came even into this Country whereinto victorious Gustavus is come and with such celerity subdued one principality after another as the Orator is bold to say that he passed over places by victories more speedily then another could have done by paces This is indeed an hyperbolicall speech but yet thereby exceeding great celerity is set out which also is implied by another hyperbolicall phrase used by Caesar himselfe in a letter to his friend in these three words Veni Vidi Vici I came I saw I overcame meaning thereby that so soone as he came to a place and tooke a view of it he forthwith tooke it Yet in much shorter time hath Gustavus subdued and taken in more townes and cities then Caesar did and that after another manner then Caesar did Had Caesar when he came into Germany such an adversary as Tilly Were there raised such armies of men and horse against Caesar as against Gustavus Were there such garrisons such amunition such provision of all things requisite to repell an enemy in the places which Caesar subdued as in those which Gustavus tooke Never did Caesar at least for the time that he was in Germany meet with so strong opposition as Gustavus hath met withall Never was that Generall brought unto such hazards as this King hath beene brought unto In no part of Germany did Caesar ever meet with such a pitcht held or such a set battell as Gustavus did on Gods-Aker neare Liepsich Nor ever was a battell maintained with such prudence and providence with such courage and constancy against an enemy that was so strong and stout so seldome foiled so much prevailing against an army supposed invincible by reason of former successes and present preparations against all the advantages that an enemie could desire as the battell at Leipsich by valorous Gustavus And all this after a great if not the greater part of his owne army was put to rout and the Enemy thereupon made so confident as he cried Victory Victory Follow Follow but with such successe as the Benjamites had when in the beginning of the battell they had smitten the Israelites and thereupon cried They are smitten downe before us On the seventh day of September the Birth-day of victorious Queene ELIZABETH was this never to be forgotten victory obtained And on the seventeenth day of November the Coronation day of the said puissant Princesse was the high and mighty King of Sued entertained in the Imperiall city of Frank-ford on Main the city where the Germane Emperor useth to be elected Since the fore-named incomparable victory at Leipsich all things with very good successe have fallen cut §. 126. Of the causes of the Suedish Kings entring into Germany THe conquests made by the victorious King of Sued are in their kind very glorious but
stout Achilles didst bring forth a very Mars in warre And Captaine good unto the Greekes thy glory scales the skies To thee did thy red-headed wife cause Pirrhus rough to rise The Trojans utter overthrow but stay to Greekish host Be thou good Pirrhus unto us a favourable ghost Who here in grave intombed liest in Phoebus sacred ground Bow downe thy care to th' holy hymnes that we to thee do sound And this our City suffer not in any feare to be Of thee and Thetis is our song Thetis all haile to thee The song ended enters Theagines Captaine of the Thessalians very richly apparelled followed by many gallants who guarding him as he went at last encompassed him round about the maides overcome with the beauty of Theagines could not moderate their passions but began to cast flowers and fruit upon him with that enters Cariclea most sumptuously adorned according to the manner her haire was neither all bound up nor all loose but the most part thereof that grew behind hanged over her shoulders that which grew from the crowne of her head downe to her forehead being of a yellow colour was crowned with a garland of young Laurell in her left hand shee bare a guilded Bow and a Quiver of arrowes hanged on her right shoulder and in her other hand she bare a taper burning after the young men had gone three times about Neoptolemus scpulture in their bravery the women cryed out pittiously the men made a strange noise with that Theagines speakes to Caricles Theag. Most sacred Priest of this high Deity We make request unto you to begin This sacrifice to Neoptolemus Caric. The sacrifice indeed belongs to me But you sir as the Captaine of this charge And sacred message ought to take the taper Of her there who of all those ceremonies Is presedent and burne the alter of This is the order and our Countrey fashion Theagnes takes the taper with a great deale of reverence from the hand of Cariclea and sets fire to the Alter but first he was in a maze at the exceeding beauty of Cariclea and she as much taken with his then they both smiled a little and blush'd and then became pale againe in conclusion he falls in love with her and she with him Theag. So burnes my heart as doth this Alter here The taper that did set my heart a fire Was faire Caricleas beauty aside Cariclea How my soule Could sacrifice to faire Theagines aside Caricles Great god of Delphos in whose sacred temple We celebrate these funerall obsequies Of great Achilles sonne vouchsafe to send A happy ômen which may crowne this worke Of our devotion offered at thy Altar The Oracle speakes touching Theagines and Cariclea Ye men of Delphos sing of her and her rare beauties praise Who now in grace begins to grow but fame shall and her daies Who leaving these my temples here and sailing surging streames Shall come at length to contries scorch'd with Phoebus burning beames Where they as recompences due that vertues rare doe gaine In time to come ere it be long White miters shall obtaine After this answer of the god Apollo the pompe is broken up and Exeunt Actus secundi Scena octava Enter the iudges and people of Athens then Aristippus And Demeneta with Cnemon bound 2 Iudg. Cnemon stand forth who doth accuse him here Aristippus steps forth and strewing ashes on his head sâ—ith Aristip I brought not up my sonne ye men of Athens To see him come unto this end but rather To be a staffe to stay my age upon As soone as he was borne his education VVas good and civill when he did attaine To riper yeeres I set him to our schooles And Academies there to study arts And Mathematicke sciences besides According to the lawes of this our City Made him free denison yet notwithstanding He hath not onely cast behind his backe These favours of my love but diversely Both injur'd me and beaten this good woman Who by our lawes is now my second wife And not content herewith one night he came Unto us with a drawne sword in his hand When we in bed suspected no such thing In mind to kill us both and was no farther From being a paracide but that by chance His sword by sudden feare fell out his hand Which ' Demeneta my good wife tooke up Therefore I flee to you most learned Judges And though I might by law of this our Senate Slay him with my owne hands yet I appeale Unto your justice and commit my cause To your grave censures counting it more sit To punish this my sonne by publike lawe Then private bloodshed With that Aristippus weepes Demeneta faining teares also Demen. Cnemon i 'me sorry for thee pretty boy In an ill hower wert thou brought to the world Unhappy creature Cnem. Grave and learned senate Vouchsafe to heare me speake 2 Iudg. We will not heare thee But answer to this question we propound Came you unto your father with a sword Drawne in your hand or no Cnem. I not deny But I came with a drawne sword in my hand But I will tell you how please you to heare me 3 Iudg. He hath confess'd ynough he ought not speake more for himselfe 1 Iudg. Let us proceed to sentence 2 Iudg. I judge him worthy to be ston'd to death 3 Iudg. I to be hang'd 4 Iudg. This is my sentence fathers â—hat he be cast headlong into the dungeon Cnem. O cruell stepmother and most unkind â—or thy curs'd sake am I so ill intreated â—gainst all equity and justice too â—hou kil'st me contrary to course of Law 1. Iudg. Your sentence is too hard and too severe â—et him not die but be for ever banish'd 2 Iudg. Let him be ston'd 3. Iudg. Nay hang'd 4. Iudg. nay cast into â—he dungeon 1. Iudg. since we differ conscript fathers â—n our opinions I doe thinke it fit â— be referr'd unto the peoples voyces 2. Iudg. I doe assent unto it 3 Iudg. So do I. 4. Iudg. And I. 1. Iudg. Then people give your voices shall young Cnemon â—ie or be banish'd The people banish'd banish'd banish'd 1. Iudg. Then Cnemon this must be thy punishment â—erpetuall exile from thy native land â—ever to be revok'd which if infring'd â—y thy presumption then expect to have â—o mercie from the senate but a grave â—eake up the Court Exeunt Actus secundi Scena nona Enter Caricles and Calasiris Caric. Saw you my onely joy and the sole honour â—f Delphos faire Cariclea my daughter Calas This was not sir the first time that I saw her â—s often as the people made resort Unto the temple I was present with her And more we have done sacrifice together And when she doubted any point depending On divine matters or on humane learning She would have me instruct her in the truth Caric. How did you like her at the sacrifice Did she set forth that brave sight any thing Calasiris You aske me a strang question Caricles As
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
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
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
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
there is just occasion Ioel 1. 13. and hath commended it in such as have rightly done it 2 Chro. 34. 27. yea and hath expresly recorded the passion of him that is the wisdome of God Mar. 3. 5. and taxed the contrary in obdurate persons Isa 22. 12 13. it cannot but seeme a more then Heathenish and brutish conceipt 2. Be not too censorious of others passionate manifestation of their griefe especially when there is just cause and a Christian meane is not exceeded All that Sathan could doe against Iob did not so deeply pierce to his soule as his friends unfriendly censure of him 3. Have compassion of such as having cause are in passion Weepe with them that weepe Let us shew our selves to be fellow-members of one and the same body by a Christian Sympathy and fellow feeling of one anothers sorrowes 4. As for such as take occasion from the signes and effects of others sorrowes to insult over them let them well weigh the fearefull imprecations made against them and withall know that propheticall imprecations are divine denounciations of judgement It much provokes the righteous Lord to give them just matter of sorrow who laugh at others sorrowes §. 54. Of Gods turning sorrow into solace V. GOD can remove all matter of mourning He here delivered this Prophets eyes from teares he tooke away all occasion of weeping in which sense he is said to wipe away all tears from mens eys Isa 25. 8. Rev. 7. 17. and to bid them refraine their voice from weeping and eyes from teares Ier. 31. 16. Luk. 7. 13. Pertinent to this purpose are these proverbes They that sow in teares shall reape in ioy Psal 126. 5. weeping may endure for a night but joy commeth in the morning Psal 30. 5. Answerable hereunto have beene Saints prayers Gods promises and performances For instance of prayers take these Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce Make us glad according to the yeares wherein thou hast afflicted us Of promises these I will turne their mourning into joy and will comfort them and make them rejoyce for their sorrow Their fasts shal be joy and gladnesse and chearefull feasts Thou shalt weepe no more Of performances these Thou hast turned for me my mourning into dancing thou hast put off my sackcloth and girded me with gladnesse When the Lord turned againe the captivity of Zion then was our mouth filled with laughter and our tongue with singing Were not the eyes of that woman which so wept as with her teares she washed the feet of Iesus delivered from teares when Christ said to her Thy sinnes are forgiven When Hezekiah heard this doome Thou shalt die and not live he wept with great weeping But this second message from the Lord I have seene thy teares behold I will adde unto thy daies fifteene yeares did questionlesse wipe away all his teares Most pregnant for the point in hand is the end of the commission given to Christ thus expressed The Lord hath annointed me to preach good tidings to comfort all that mourne to give unto them beauty for ashes the oile of joy for mourning the garment of praise for the spirit of heavinesse That which God said to Hezekiah I have seene thy teares giveth the true and just reason of Gods removing all matter of mourning For the Lord being full of pity the Father of mercies and the God of all comfort his bowels are moved at the sight of his childrens teares as it is noted of Christ When he saw Mary weeping and the Iewes also weeping he groaned in the spirit and was troubled and wept And againe when he saw a widow weepe he had compassion on her Vpon that compassion he tooke away the occasion of her weeping When God came to deliver Israel from the Egyptian bondage he renders this reason of his purpose I have surely seene the affliction of my people which are in Egypt and have heard their crie by reason of their task masters for I know their sorrowes Yea further to demonstrate the notice which the Lord taketh of his Saints teares there is in Scripture mention made of a bottle wherein they are put as a liquor most precious in Gods account and of a booke wherein they are registred as things to be reviewed and not forgotten Learne hereby to set a meane to mourning Sorrow not as others which have no hope Know that God taketh notice of thy teares believe that God can and will wipe them away Believe this when sense and smart of affliction makes thee weepe and waile but especially when with a deepe apprehension of thy sinnes against God and of his displeasure against thee thou doest as Peter did weepe bitterly In these and other like cases thou maist and must pray as the Psalmist did and say O Lord give eare unto my cry hold not thy peace at my teares For assuredly he that putteth teares into his bottle and registreth them will wipe all tears from thine eyes What he hath done to others thou being like to them in like cases maist expect For God ever remaineth like himselfe §. 55. Of Saints fallings by affliction VI. GReat afflictions may 〈◊〉 Saints Though they be not utterly overthrowne thereby they may be as a man in a quagmire out of which he hath much adoe to come much foiled In such a case was he who said My feet were almost gone my steps had well nigh slipt My foot slippeth I am ready to halt My flesh and my heart faileth My strength faileth My spirit was overwhelmed My life is spent with griefe and my yeares with sighing How it falls out that this thus befalls the Saints is shewed before on vers 7 § 44. The Apostle giveth a seasonable exhortation for preventing or redressing the danger of this infirmity which is this Lift up the hands which hang downe and the feeble knees and make strait paths for your feet lest that which is lame be turned out of the way but let it rather be healed Hanging hands and feeble knees are the signes of a fainting spirit and here put for that whereof they are signes To lift up these is to rouse up our spirits and to quicken them The danger which otherwise may follow upon fainting much enforceth the exhortation For these words least that which is lame be turned out of the way imply that upon fainting may follow a falling away A fresh-water-souldier once fainting soone falls to the enemy Let us therefore well looke to our standing and well prepare our selves before hand The Apostle giveth an excellent direction to this purpose Eph. 6. 10 11 c. For particular directions to keepe from fainting read The Whole Armour of God Treat 2. Part. 5. § 22. Is the forementioned weaknesse of Saints and
pronenesse to fall well weighed of them who by reason of some gifts bestowed on them wax insolent and secure Surely this is one use which is to be made of Saints fals that no man boast himself of his owne good deeds when he beholdeth the storms of such men to be taken heed of and wrecks to be bewailed §. 56. Of Gods establishing the weake VII GOD estâ—â—lisheth such as are reâ—die to fall This he did when he delivered this Prophets feet from falling He that falleth faith the Apostle shal be holden up for God is able to make him stand Very fitly to the point in hand saith the Psalmist He brought me up out of an horrible pit out of the miry clay and set my feet upon a rocke and established my goings And againe When I said my foot slippeth thy morcie O Lord held me up As Gods power so his pity and prudence are more clearely manifested hereby Where the Lord saith My strength is made perfect in weakenesse he meaneth that the lower men be brought and the more weake and unable to be established they may seem to be the more divine is that power manifested to be whereby they are established and then doth pity and mercy most brightly shew it selfe when in falling a man is preserved so as if then he had not been preserued he had perished Thus e Christ shewed his pity in saving Peter even when he began to sinke Mat. 14. 30 31. This then must needs be a principall part of prudence In these and other like respects God is so ready to uphold him that is falling and to hold him that is departing that he may seeme to mind such alone and to leave all others 1. Despaire not now though thy foot be slipping or thou sinking in a sea of sorrowes God is as neare at hand in all out troubles as Christ was in that sea where Peter was As a tender mother though she suffer her weake and feeble child to go alone yet will she not suffer it to be alone or out of sight If it slide or fall she presently catcheth it up againe Yea she will give her servants charge over it to keepe it and to take it up in case it fall Thus deales thy heavenly Father with thee poore weake feeble brat He will not suffer thy foot to be moved namely to thy ruine He that keepeth thee will not slumber And lest thou shouldst think that by reason of his greatnesse he will not take care of thee He giveth his Angells charge over thee to keepe thee in all thy waies They â—â—all beare thee up in their hands lest thou dash thy foot against a stone Psal 9â— 11 12. Despaire not then Mercy grace and indulgency is promised Who can despaire that knoweth and beleeveth this 2. When thou findest thy selfe sinking and thinkest thy selfe lost doe as Peter did Cry out to God and say Lord save me Call to mind his promise When thou passest thorow the waters I will be with thee Plead his dealing with others whose feet he hath delivered from falling Perswade thy selfe that thy heavenly Father as farre surpasseth earthly parents in pity and goodnesse as he doth in Majesty and greatnesse Hereupon ponder with thy selfe and consider if earthly parents can suffer their children when they are fallen to lie and crie and not come and take them up Yea they may Yet will not I saith the Lord forget thee If now being fallen thou liest still and cryest not for helpe doest thou not justly deserve to be let alone even for punishment of thy stoutnesse Surely it becommeth every soule to eye God continually not onely as an helper at a pinch but also as one that taketh the care and charge of us upon himselfe §. 57. Of Gods seasonable kindnesse VIII GODS remedy is answerable to mans necessitie That which was a cloud in the day to shelter his people from the scorching heat of the Sun was a pillar of fire to give them light in the night that they might go by day and by night When they had no bread he rained downe Manna from heaven When they had no water he opened a rocke and gave them water to drink When they had water enough but it was so bitter as they could not drinke of it he made it sweet When their enemies infested them he overthrew those enemies According to all their needs he afforded them fit helpe Thus while his people were in the wildernesse he gave extraordinary but visible demonstrations of his more invisible but ordinary providence towards his in all ages Hereby is accomplished that of the Psalmist Psal 121. 6. The Sun shall not smitâ— thee by day nor the Moone by night Which not unfitly may be applied to mens severall estates of prosperity and adversity Remedies answerable to mens necessities are seasonable seasonable remedies are profitable profitable remedies are acceptable acceptable remedies are most availeable to provoke men to all gratitude gratitude makes them diligent in observing what may most make to the honour of God and zealous in promoting the same Thus the very kind of remedy which God affordeth maketh most to mans good and his owne glory Learne hence wisdome of this wise God and that in two especiall points 1. Seeke of him such things as are seasonable for thee to receive as they who in the daies of Christs flesh came to him for succour The blind for sight the deafe for hearing the dumbe for speech the lame for sound limbes and so others 〈…〉 remedy sit for their particular malady Answerably art 〈…〉 danger of death Seeke preservation from death with a â—â—â—erâ—ation to Gods good pleasure Doth any anguish so worâ—â— on thine inward passion as to force teares from thine eyes pray to have those teares wiped away Dost thou find thy â—eet sliding thy spirit fainting Desire God either to keepe thee from falling or to raise thee againe and to revive thy Spirit Seeke not unnecessaries seeke not superfluities seeke not to satisfie thy lusts Well weigh what an Apostle saith in this case Ye aske and receive not because ye aske amisse that ye may consume it upon your lusts 2. Let thy kindnesse be as seasonable as thou canst Give bread to him that is an hungry drinke to him that is a thirst Endeavour to allay the passion of such as are in passion raise up those that are fallen Instruct the ignorant bring into the way of truth such as wander Comfort such as are troubled in conscience Herein lieth a maine difference betwixt a skilfull Physitian and a deceitfull Emperick The Physitian enquireth after the kind of disease constitution of person temperature of climate season of yeare and answerably prescribeth his remedy The Empirick gives his remedy without any respect to the forenamed respects If it do any good then it s well if it do none it was all that he could do and
accordingly against their owne distempered humour to take and eate that which those others doe offer unto them for their good Many that in passion have had a very ill opinion of their best friends and beene moved to inveigh against them most bitterly when the passion hath been over have been very sorie for that wrong they did and much repented the same If such would have suspected themselves they might have prevented that occasion of after-repentance It is a kind of madnesse not to thinke and know that lies cannot long deceive and that it is night while the day shineth out Knowledge of truth doth as evidently discover a lie as the Sun dispells darknesse If such generall censures proceeding from men in passion be blame-worthy for here the Prophet acknowledgeth it so to be what are they when they come from men in cold bloud as we speake when there is no affliction to vexe and grievethem no occasion to anger them no great cause to stir up any passion in them except a malevolent humor in themselves Too too frequent are such censures and that most commonly when such as by function profession or any other like relation have dependance on God Thus if some Ministers be observed to be proud covetous licentious or otherwise vicions a generall imputation shal be laid upon all All Ministers are thus and thus So on like grounds All professors are hypocrites All frequenters of sermons are busie-bodies All that make conscience of swearing are lyars c. Thus in other cases All Tradesmen are cousoners All citizens are usurers All Physitians are hard-hearted All Lawyers are unconscionable All officers are bribers All Patrons are simoniacall All courtiers are proud All Scholars are vaine glorious All husbands are slaves All wives wil be masters All servants are idle Yea it is usuall thus to impeach all of a nation as All Spaniards are proud All Italians are Machevillians All French-men are false-hearted All Dutch-men are drunkards All Scotch-men are treacherous All English-men are fantasticall Such generall censures cannot be but unjust censures and yet too too frequent they are §. 75. Of the mixture of faith and feare X. FAith and feare may be mixed together After Abraham had so believed as his faith was counted to him for righteousnesse he said They will slay me for my wives sake which argued much feare Of faithfull Iacob it is said He was greatly afraid He that said I will call upon the Lord and he shall save me an undoubted evidence of faith said also in the very same Psalme Fearefulnesse and trembling are come upon me and horrour hath overwhelmed me an apparent signe of feare Oft doth Christ upbraid feare even to his beleeving Disciples Of Peter it is noted after that he was endued with an extraordinary measure of faith and other gifts that He feared them which were of the circumcision That which the Apostle saith of knowledge is true of faith and of all other graces for the time of this life We believe in part So much as wanteth in man of the perfection of faith feare filleth up as aire filleth up so much of a vessell as wanteth water or other liquor Feare to the Soule of man is as Amalek to Israel and Faith as Moses Feare is ready on all occasions to invade the Soule If Faith waxe faint and let downe her hand Feare prevailes Yea as the two houses of David and Saul were together in Israel and maintained warre one against the other so doe Feare and Faith in the same soules But as Faith waxeth stronger and stronger Feare will waxe weaker and weaker This mixture putteth us in mind of sundry duties as 1 To beare with the infirmities of Saints Gal. 6. 1. 2 To be watchfull over our selves Mat. 26. 41. 3 To beware of presumption Mat. 26. 35. 4 To take heed of grieving the Spirit Eph. 4. 30. 5 To pray for increase of faith Luk. 17. 5. 6 To stirre up the gift of God in us 2 Tim. 1. 6. 7 To check our selves for doubting Psal 42. 5. Much comfort may hence arise to such as mislike this fruit of the weakenesse of the flesh in them and thereupon use what meanes they can and do their endeavour to cast off this feare If notwithstanding their griefe for it and strife against it they find themselves still subject thereto let them not thereupon question the truth of their faith because of that feare which appears to be in them Their case in this case is no other then hath beene evidenced to be the case of many of Gods ancient worthies Such feare comming not from malice nor from pride or contempt of any charge given unto them by the Lord but from the infirmity of the flesh God would not impute it to his people §. 76. Of the interpretation and resolution of the twelfth Verse PSAL. CXVI XII What shall I render unto the Lord for all his benefits towards me HEre the Prophet returneth to his Protestation which being generally manifested Vers 9. I will walke c. is here more particularly expressed This is set out 1 By way of Profession in relation to himselfe I will c. 2 By way of Provocation in relation to others Vers 19. Praise ye c. His Profession is Propounded His Profession is Repeated In his first propounding of it we may note 1 The Manner Vers 12. 2 The Matter Vers 13. 3 The Motives Vers 14 15 16. The Manner of expressing his profession is very elegant by a Rhetoricall Addubitation wherein he reasoneth with himselfe about the duty to be performed Of this Addubitation and kind of reasoning there be two parts 1 A Question Vers 12. 2 An Answer Vers 13. which declareth the Matter As the English word render so the Hebrew importeth a kind of requitall It is attributed to God and man and that in relation to a good thing done and signifieth to reward or to an evill and signifieth to revenge Where David saith of God According to the cleannesse of my hands hath he recompenced me he useth this word and where he prayeth to God for vengeance on the wicked thus Render to them their desert This word is also used where the brethren of Ioseph say of him He will certenly requite us all the evill which we have done unto him and where the King of Israel giveth this charge for the Shunemite Restore all that was hers Here it is attributed to man in relation to God but not as importing any possibility of satisfaction but onely a forwardnesse to doe any thing that might be acceptable to God The word translated benefits is derived of that verbe which in the 7 th verse is translated dealt bountifully These in relation to God he stileth HIS his benefits to testifie his acknowledgement of the good things which he had received to come from God and to be given by him He addeth
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
in Scripture would God have suffered such relations to be betwixt him and us They are not complementall and meere titular phrases but expressions of true reall unions and communions Take notice here of the ground of true holy boldnesse and confidence Wisely and diligently observe how God offers himselfe unto thee what bond of relation hee suffereth to passe betwixt him and thee As Saints in former times have done do thou in thy time Plead them before God Confidently plead them to sharpen thy prayer to strengthen thy faith Say to God Thou art O Lord truly thou art my God my King my Father my Master my Maker my Shepheard c. And on the other side I am of thy people of thy flock thy child thy servant the worke of thy hands Behold thy people which have of old beene called thy people These sure grounds of faith will enlarge thine heart and open thy mouth and embolden thee both to pray to God and to expect from God what thou prayest for That thou maist doe this with the more stedfastnesse of faith search thine heart examine thy disposition try how thou standest affected towards God If thou have the mind of a child a servant a creature a sheepe towards God thou maist rest upon it God hath an answerable mind to thee Yea because God hath the minde of a father and master to thee thou hast an answerable mind to him The reflection of his respect to thee on thy heart worketh respect in thee towards him §. 101. Of Saints earnestnesse in pressing their interest in God III. COnfidence in the interest which Saints have in God maketh them earnest in pressing it It maketh them againe and againe to presse the same thing which is an undoubted evidence of great ardency Did not the fire of a zealous spirit even flame out of the mouth of him that doth thus redouble a like relation before God Doubtlesse thou art our father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father our Redeemer The like is manifested by the multiplication of severall words to the same sense thus Behold and visit this vine and the vineyard which thy right hand hath planted and the branch which thou mad'st strong for thy selfe Vine vineyard branch import one and the same thing Such confidence as is rightly grounded on an assured interest in God perswadeth a mans heart that God cannot suffer him to call and cry upon him and not heare him Therefore if God at first heare not he will not presently give over but rather cry the more earnestly and instantly till the Lord doe heare him Indeed they that know no title that they can make to God nor believe any interest they have in him may soone be driven away as Saul who when the Lord answered him not presently enquired after a witch But they that well knew their interest in God tooke another course When God seemed to be angry against their prayer they humbly expostulate the case with God they presse the former favours that God shewed to them and that title which they had in him and thereupon once and againe most earnestly they pray that God would cause his face to shine upon them resting on this that they shal be saved By that ground of faith whereof in the former § labour to bee strengthened in faith Get confidence in God and that by considering as what he is in himselfe a potent prudent faithfull mercifull God so what he is to thee Thy God thy King thy Father c. And give evidence of this thy confidence by stirring up thy spirit to depend on him who gives so just cause to make thee depend on him Oft and seriously meditate on those grounds and when thou art before God whether it be in humiliation or gratulation call them to mind presse them againe and againe Imitate the worthy patternes that in this case are prescribed unto us in Gods Word If thus with understanding we doe inwardly in our soules or outwardly with our tongues inculcate our right title and interest in Gods Word urging the same againe and againe thereby our dull spirits 〈◊〉 much quickned our blunt prayers much sharpened and our weake faith much strengthened especially if with patience we can rest upon God Saints of old by their patient expectation and stedfast confidence attained what was promised If therefore to trust confidently be the way to receive we also may so receive §. 102. Of the vigour which is preserved in faith by the constancy of Gods favour IIII. FAith is much strengthened by constant evidences of Gods favour Herewith did hee support his faith that said to God Thou art he that tooke mee out of the wombe thou didst make me hope when I was upon my mothers breast I was cast upon thee from the wombe thou art my God from my mothers bellie Thou art my trust from my youth by thee have I beene holden up from the wombe thou art he that took me on t from my mothers bowels It was not only the disposition of Obadiah towards God but also the evidence that thereby he had of Gods affection towards him that made him with confidence say to Eliah I feare the Lord from my youth By long continuance of ancient favour many demonstrations are given of a fast fixed and unremoveable affection So as if by reason of temptations one or more evidences should be questioned yet others would remaine to uphold faith and to keep it from an utter languishing and a totall falling away As when an house is supported by many pillars though some be taken away yet by the support of them which remaine the house will stand 1 Be admonished hereby O Parents to initiate your children betimes and from the cradle yea from the wombe to dedicate them to the Lord and to bring them up in the nurtuoe and admonition of the Lord so soone as they are capable of instruction that when they are growne even unto manhood thâ—â— may on all occasions with much comfort and strong confidence say in the same sense that the Prophet here doth I am the sonne of thine hand maid being borne under the covenant and having in their infancy received the seale of the covenant and from their child-hood knowne the holy Scriptures being taught when they were tender and thereby brought from their youth to feare the Lord. It is a glorious and blessed prerogative to be borne a servant in Gods house This is no slavish condition but the best freedome and most happy immunity that possibly can be Such as are borne servants in Gods house are by vertue of that their birth sons and free from the instant of that their birth Christs servant and the Lords freeman are reciprocall terms either may bee said of the other Christs servant is the Lords freeman and the Lords freeman is Christs servant 1 Cor. 7. 22.
thus it is diversly applied as to the parts of ones body mouth eyes eares c. To the earth and that when ordinarily it openeth it self to receive rain or seed or extraordinarily aswhen it opened it selfe to devoure Dathan and his associates To the engraving of stones metals or any like thing To doores gates treasures and such like To the drawing out of a sword and to the undoing opening and loosing of such things as are bound Thus this word is used to expresse the undoing of a girdle wherewith a man is girt the opening of a sacke that is tied and the loosing of cords and chaines wherewith one is bound Where Nebuzaraden saith to Ieremiah I loose thee from the chaines c. this word is used In this sense is it here used Afflictions and calamities are as bonds cords and chaines which fast tie and bind men which girt and gall pinch and paine them yea and oft strangle and kill them and in these respects called bonds as in this and many other places where the very word that is here is used in the same sense Yea because death holdeth men downe as fast bound so as they cannot stirre it is said to have cords as was before noted on vers 3. § 15. and when one is delivered from death the grave is said in the word of this text to be loosed or opened This phrase then thou hast loosed my bonds is metaphoricall It implieth two things 1 That he was in sore and grievous afflictions wherewith he was as it were bound as a man that is taken by robbers and pirates or by enemies and fast bound by ropes chaines or other like bonds Thus Ieremiah among other Iewes that were taken captives by the Babylonians was bound 2 That the Lord delivered him from those afflictions which deliverance was a kind of loosing those bonds so as they continued not to binde him as before Thus Nebuzaraden said to Ieremiah I loose thee this day from the chaines which were upon thine hand The occasion of mentioning this deliverance is to convince his soule of the equity of that which hee was now in doing to praise the Lord. Thus we have A profession of a great deliverance This may be considered two waies 1 Simply in and by it selfe 2 Relatively in and with reference to the occasion thereof In the former consideration One thing is implied Another expressed 1 The thing implied is that he was in great distresse The mention of bonds together with the loosing of them importeth that bonds were on him he was bound with them 2 The thing expressed pointeth at 1 The Author or Deliverer Thou 2 The Kind of deliverance hast loosed The Reference hereof is partly immediate to the very next words partly remote to the words further off The immediate reference sets it downe as an effect of that relation which was betwixt God and him He was Gods servant therefore God loosed his bonds The remote reference expresseth it as a cause of his praising God God loosed his bonds therefore he would praise God So also doth the immediate inference of the 17 verse Because thou O Lord hast loosed my bonds I will offer praise to thee The thin◠implied bonds intimateth that I. Saints may fall into inextricable perplexities Even such as they fall into who are bound with cords and chaines and know not how to unloose them Hereof before on verse 3. § 16. The Author acknowledged to be his deliverer Thou giveth proofe that II. God is a deliverer from distresse III. Deliverances are to be ascribed to God Of both these before Of the former on vers 6. § 35 36. Of the latter ver 8. § 51. The Kind of deliverance hast loosed giveth evidence that IIII. God can deliver out of inextricable straits Hereof before on ver 6. § 39. 41. and on vers 8. § 52. The immediate reference importeth that V. God taketh especiall care of his servants This Prophet was Gods servant and God loosed his bonds Yea the inference importeth that therefore even because he was his servant he loosed them The remote reference and immediate inference implie that VI. They that are delivered from distresse are especially bound to praise the Lord. §. 105. Of Gods respect to his servants V. GOD taketh especiall care of his servants As here under a metaphor he is said to loose his bonds so other where his care is in other phrases set downe thus The Lord redeemeth the soule of his servants He delivereth his servants from the hurtfull sword He revengeth the bloud of his servants He sent plagues among them that dealt craftily with his servants He hath pleasure in the prosperity of his servants As the affection and respect which he beareth to them which moveth him to make them his favourites so the honour which he bringeth to himselfe thereby moveth him so and so to deale with his servants This reason God himselfe thus expresseth and presseth For my name sake will I deferre mine anger and for my praise will I refraine c. For mine owne sake even for mine owne sake will I do it For how should my name be polluted They who have assured evidence that they are Gods servants have good ground to cast their care on him who careth for them And in their distresse to remember this their condition and with the remembrance thereof to support their faith and that by pleading it before God as he who said Make thy face to shine upon thy servant save me for thy mercies sake Enter not into judgement with thy servant Deale bountifully with thy servant that I may live and keepe thy word Destroy all them that afflict my soule for I am thy servant Believe Gods Word and then say to God Remember the word unto thy servant See more hereof before § 96. §. 106. Of their forwardnesse to praise God who have beene succoured by God VI. THey that are delivered from distresse are especially bound to praise the Lord. This duty is in speciall enjoyned to them and where it is enjoyned this patheticall exclamation of desire is as the staffe of a divine hymne foure severall times repeated Oh that men would praise the Lord for his goodnesse and for his wondrous workes to the children of men On this ground doth the Psalmist vehemently incite his soule to this duty And it hath beene the constant practise of Gods servants after God hath delivered them from danger and loosed their bonds to praise him as Moses and Miriam Barak and Deborah David Iehosaphat Hezekiah and many others 1 Praise is that which God expecteth for his kindnesse in delivering us for saith he I will deliver thee and thou shalt glorifie me so as if any just occasion can be given for performing this duty this is especially a most just
of men but By honour and dishonour by evill report and good report approve your selves to be Gods servants bound with the uttermost of your power to set forth his honour He that said In the middest of the Church will I praise thee said also I receive not honour from men But they which loved the praise of men more then of God though inwardly they believed in Christ yet openly durst not confesse him 4 Contemne the world Love of the world quencheth the heat of the love of God The world is an inticing bait Many are driven backe thereby Demas that old Disciple Demas having set his heart on the world which hee loved too much grew ashamed and affraid to confesse Christ 5 Give not reines to licentiousnesse Turne not the grace of God into wantonnesse Such unworthy walking of the profession of the Gospell cannot but make ashamed to appeare in the middest of such congregations as are fit to have Gods praises sounded forth among them 6 Be not companions with impious and profane persons They will keepe thee out of the middest of the fore-mentioned congregations 7 Associate your selves with them that are pious and zealous That are not ashamed themselves in the most solemne manner that they can to praise God Such companions will put life into you and provoke you to doe as they doe In them especially are these proverbes verified As iron sharpeneth iron so a man sharpeneth tho countenance of his friend As in water face answereth to face so the heart of man to man §. 119. Of delighting in Gods house IIII. OVr delight must be in Gods Church It was usuall with the Prophets familiarly with much delight to direct their speeches to Ierusalem and to Zion as types of Gods Church after this manner Our feet shall stand within thy gates O Ierusalem I will seeke thy good If I forget thee O Ierusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to the roofe of my mouth If I preferre not Ierusalem above my chiefe joy Then especially did they cheerefully manifest their mind to her when they had good tidings to tell her thus Awake awake put on thy strength O Zion put on thy beautifull garments O Ierusalem the holy city c. Rejoyce greatly O daughter Zion shout O daughter of Ierusalem behold thy King commeth unto thee c. In her misery they could not refraine teares for thus they say We wept when we remembred Zion Mine eyes do faile with teares my bowels are troubled my liver is powred upon the earth for the destruction of the daughter of my people This compassion in misery is a great evidence of much love and delight whereupon it is said Thy servants take pleasure in her stones and favour the dust thereof Yet a greater evidence thereof are the many passionate words which are used in reference to her as love of her desiring and longing after her fainting for her rejoycing and glorying in her All things that may work true delight are in the Church Therfore the Holy Ghost hath set her forth by most amiable titles and ornaments as Queene Kings daughter Virgin Bride adorned for her husband Spouse Wife Fairest of women All glorious within her clothing also of wrought gold Within the Church is adorned with the dignity of her husband In the Temple which was a type of the Church typically were prefigured such things as are of force to draw a mans mind and heart thereunto 1 God did there in a most gracious manner represent himselfe sitting on a mercy-seat So as in the Church is a throne of grace whereunto we may go boldly that we may obtaine mercy and find grace to helpe in time of need 2 Vnder this mercy-seat was an Arke which being a kind of chest prefigured that in the Church are all Gods treasures to be had Christ is this Arke In him are hid all Gods treasures 3 There was an High-Priest who appeared before that mercy-seat to beare the names of the children of Israel for a memoriall before the Lord continually and to make an attonement for all the Congregation of Israel Christ Iesus is that true High-Priest who continually appeareth in the presence of God for us and is the true propitiation for our sinnes 4 There was an altar for all manner of offerings and for sweet incense prefiguring that God who accepteth the sacrifice of his Sonne for our sinnes accepteth our free-will offerings and by the sweet savour of the incense of Christs intercession is well pleased therewith 5 There was a table to prefigure an holy communion betwixt the Lord and his people 6 There were lights bread water to shew that in the Church there are meanes to enlighten us to feed us to cleanse us and to do all things requisite for us 7 Out of the outward court there was passege into the holy place and câ—t of it into the Sanctum Sanctorum the most holy place to shew that first we must be in the Church in the number of those who professe the true Religion so may we come by the grace of effectuall calling to be Priests unto God and having served our time to enter into the true heavenly holy place Not without cause therefore doth the Psalmist stile the Church Psal 26. 8. The place where Gods honour dwelleth He thought it not enough to say The place where God dwelleth but where his honour dwelleth which maketh much to the glory of the Church Doe not these things make the Church worthy to bee sought after to be loved to be delighted in Many many more are the prerogatives thereof which make it most amiable but these may be sufficient to such as are not of a Stoicall disposition very blockes sensible of no delightsome object The affection of our Prophet towards Ierusalem the Church of God is even for imitation worthy of all due observation that our hearts also may be so enamoured with her as not to think or speake of her but with delight For this purpose two points shall briefly be declared 1 How such a delight may be wrought 2 How it may be manifested To worke it I Be well instructed in those priviledges and prerogatives which make the Church worthy to be delighted in Thus will thy delight be more solid and stable 2 Oft meditate thereon so will thy delight be the more inflamed Serious meditation on that which works affection is as bellowes to a fire it enkindles it and makes it flame out 3 With-draw thy heart from other contrary objects which worke a corrupt delight therein As the heart of him that is set on strange women will thereby be alienated from his wife So delight in the world and the vanities thereof will dimme
instance in David Salomon Asa Iehosaphat Hezekiah Iosiah Nehemiah and other pious Magistrates And because Governours of families whether husbands parents or masters are in their houses as Kings and Priests to them also it belongs to see that such as are under their charge do praise the Lord. Thus Elkanah for this very end tooke his wives along with him when he went to the Temple Thus for this very end also Iacob calleth upon his whole houshold wives children servants and all that were with him to prepare themselves solemnly to praise the Lord. And Ioshuah undertaketh for himselfe and his houshold to serve the Lord. Finally it appertaineth to neighbours friends and all sorts even of private Christians by vertue of the common bond of nature whereby all are one flesh and that nearer bond of spirituall union whereby all are one body For these mutuall duties of exhorting one another of provoking one another of edifying one another before mentioned are not restrained to any particular sorts or kinds of people but extended to all of all sorts This was wont to be the Saints phrase O come let us sing unto the Lord Psal 95. 1. And as a property of all that are of the Christian Church it was of old foretold that many people shall go and say Come ye and let us goe up to the mountaine of the Lord c. Isa 2. 3. This is an especiall meanes of promoting and advancing Gods glory to doe it by many tongues They which are guided by Satans spirit have their Come their mutuall cohortations and provocations They use to say one to another Come ye we will fill our selves with strong drinke Come with us let us all have one purse Come let us take our fill of love Hence is it that the number of wicked ones so increaseth that they are so audacious and impudent in their courses and that they carie all before them as a violent streame occasioned by the gathering together of many waters They do without all question aggravate their condemnation hereby yet do they hereby become witnesses against many that professe themselves to be the servants of God in that the spirit of Satan which ruleth in them is more effectuall in them to advance Satans throne then the spirit of grace in many of them which professe themselves to be the servants of God to promote the glory of God But as for such as are willing and forward to give evidence of their zeale of Gods glory of their love to their brethren and of that assurance they have of the raigne of the Spirit of grace in them by inciting others to praise the Lord let them well note the next doctrine §. 121. Of practising our selves what we provoke others unto II. WE must our selves practice what wee provoke others unto We may and must as we heard in the former § desire Saints to give thanks for us but withall we may not faile our selves mutually to give thanks for our selves and praise the Lord. So did this Prophet as we have seene at large from the beginning of the 12 verse to this last clause of this Psalme Observe the patternes of such as in Scripture are approved for their zeale in stirring up others and you shall find them forward to doe themselves what they incited others unto We will arise and go to Bethel c. saith Iacob Gen. 35. 3. As for me and my house saith Ioshua Ios 24. 15. we will serve the Lord. It is an usuall phrase of such as heartily desire to advance the glory of God to expresse their desire in the first person of the plurall number whereby they shew that they intend themselves to do what they require of others and therefore incite themselves as well as others thus Let us offer to God the sacrifice of praise continually Let us sing unto the Lord. Let us goe up to the mountaine of the Lord. We will praise thy name O God for ever We will give thee thanks for ever We will shew forth thy praise Vnto thee O God doe wee give thankes doe wee give thanks 1 Thus our care to stirre up others to praise God will indeed appeare to arise from a true zeale of Gods glory from true Christian love and from the spirit of grace dwelling in us when we our selves do what we perswade others unto 2 Thus shall we add an edge to the exhortations we give others when they see us leading the way before them If souldiers see their captaines forward to those enterprises whereunto they incite them they wil be much more encouraged and heartned thereunto Wherewith can a Physician better perswade a patient to observe the diet which he prescribes then by observing it himselfe 3 Refusing to practice our selves what we exhort others to doe maketh our exhortations to be profitable nor to others nor to our selves Not to others because the edge of our exhortations must needs be much blunted thereby For people wil be ready to say Physitian heale thy selfe Hardly will they be brought to think that we speake to them from our hearts or that we our selves are well perswaded of the equity excellency necessity and benefit of that whereunto we perswade them Not to our selves because thus they are made evidences against us witnessing that we knew the right course which we refused to take whereby we make our selves worthy of more stripes and aggravate our damnation 4 This great mischiefe beside many others ariseth from not practising what we perswade others to that impious mens mouthes are opened to disgrace our profession and blaspheme the name of our God Thou that teachest another teachest thou not thy selfe The name of God is blasphemed thorow you Yee therefore that desire to manifest a true intention of heart in advancing the glory of God after the best manner that you can and to give proofe that an holy zeale of Gods glory possesseth your soule and setteth you on work to do what you doe in inciting others to praise the Lord ye that desire to have your pious endeavours therein to be of good use not to prove frustrate and vaine but to be effectuall to the end you aime at yee that would not pull downe with one hand what you seeme to build up with another nor afford occasion to them whom you stirre up to so weighty and bounden a dutie to thinke that by-respects moove you to incite them in that wherein yee your selves are so cold and carelesse yee that would have comfort in performing so warrantable and profitable a dutie Take due notice of the direction here prescribed Vpon your owne performance as the Psalmist here doth provoke others to be followers of you and to doe as you doe First say and say it from the heart to him that searcheth the heart in truth to him that desireth truth in the inward parts say unto the Lord I will offer to thee the sacrifice of thanksgiving and then say
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
Am made a Poet by remembring now An answer which last night some spirit gave me Who seem'd to say this To morrow shalt thou with the maid escape Arsaces hand And soone be bâ—ought with her into the Aethiopian land Caric. That Oracle hath but a sad construâ—tion Which thus I darâ— interpret Aethiopia Is meant that land that is beneath the ground That with the maid is meant with Prosâ—rpine And the escaping of Arsaces band Doth signifie the soule and bodies parting Theag. Still how you erre calamity hath made you Forget your selfe and alwaies doubt the worst Turning all things to a sinister sense The Oracle is plaine you are the maid The gods do point at whom I shall convey Out of Arsaces power into your Land Of Aethiopia but how this shall be Effected unto us doth not appeare Yet it is credible the gods can doe it We must leave that unto their secret workings Now what your verse should meane I cannot ghesse Which doth containe sumany contraâ—ieties For Pantarbe in its true signification Is taken for all fearefull yet it would not Have you to feare the 〈◊〉 Caric. I doe believe This ring preserv'd us both from force of fire Wherein is set a pretious stone calld Pantarbe And round about some holy letters written My Fascia if you doe remember well Did mention such a one among my jewels And to be briefe I thinke that stone containce Some heavenly vertue which withstandeth fire Theag. But then how was 't that Aura perish'd not She had no Pantarbe to defend han Caric. No But I still held her alwaies in my hand Whereon my ring was Theag. This is probable But now what other Pantarbe have we left To shun the next daies danger for Arsace Will not end here but practise still new mischiefe Aura Despaire not but rely upon the promise The gods made you last night Caric. Distressed Aura What wilt thou doe Aur. Run on in the same fortune That you doe be it life or be it death With that enters an Officer from the Campe of Oroondates to fetch Theagines and Cariclea Officer Be not afraid I come not to destroy you As you suppose but to deliver you From hence my Lord and Generall Oroondates Hath sent me hither from the campe to bring you Unto him for the fame of your rare beauty And vertue in resisting his wifes lewdnesse Hath wrought so much upon his disposition As he desires your presence come with me Delay breeds danger I have fifty horse Shall safe convoy us to the camp the way Is cleere Theag. Lead on then we are bound to obey Exeunt Actus quinti Scena quinta Enter Arsace sola Arsa Ye sterne Eumenides and direfull powers Of the infernall kingdomes muster all Your troops together by a generall summon For I doe cite you to the court of hell My grievances beget this invocation Have I so long serv'd you and bent my thoughts To your low centre have my actions beene As lewd as you would wish them and as blaâ—ke As you your selves and could you suffer me To faile in this atchievement of my lust So much your instigation is this justice Justice that is a word not knowne in hell Is this injustice no then are you rebels To your owne lawes I doe insist on this What other doctrine preach your ministers But foule injustice rapes impieties Adulteries murthers slaunders ignominies False accusations and the like all which My life hath practis'd yet ye punish me With justice ne're till now heard in your courts You thought it just Cariclea should escape The poison'd cup and afterward the fire You thought it just Theagines and she Should scape my hands and Oroondates know All my proceedings cursed fates of mine Wretched Arsace wilt thou live and feele Thy punishment augmented by thy shame Shall the lawes triumph o're Arsaces will Or Oroondates say he was reveng'd Upon the high and royall blood of Persia For wrong I did him no since I have fail'd In my desire these fates I will withstand And die by none but by this Persian hand She fals upon a sword and kils her selfe Actus quinti Scena ultima Enter Hydaspes Persina his Queene Sysimethres with attendance Hydasp Persina welcome to our campe how durst Our fairest Queene adventure forth to see The angry face of Mars this is no object For Ladies eyes dame Venus sport 's more proper Pers Where you are sir there is my object fixt Whether at home or here all 's one to me Besides where Mars is there will Venus be Hydasp This was a favour we expected not I must imbrace thee O Sysimethres What is there wanting in the curious modell Of this rare Architecture built by nature That mortall or immortall eye can see To adde more beautie to it then it hath Nothing I know you 'll grant it then what pitty Thinke you it is so beautifull a frame And building should containe within it's wombe No living creature no inhabitant That might support it's ruines but stand rather For prospect then for benefit Pers this pointes At my unfruitfull wombe aside Sysim I graunt it sir But if the gods have order'd that this house So statelie built by them this temple rather Shall be reserv'd for their immortall uses And have forbid that any mortall seed Shall dwell therein it argueth in you Sinne and impietie so to repine At their decrees and secret operations Enter a gentleman attendant Gent. Sir the fore-riders of your royall army Have tane two prisoners the most beautifull'st That ere were seene a young man and a maid They waite without attending what 's your pleasure Hydasp Let them be brought forthwith into our presence They may be found a fitting sacrifice And an oblation to be offered Unto our gods for this our victorie Being the first fruites of the warres Enter Theagines Cariclea Aura and Bogoas the officer of Oroondates lead in prisoners Yee gods The king raiseth himselfe from his throne And sits downe againe in a studie Be mercifull unto me Sysim What doth aile Your royall majestie that you remayne In such a studious meditation Hydasp I had a dreame last night Sysimethres That did present unto my fantasie A beautious virgin such as is this maid Telling me that she was my naturall daughter But whence are you and of what countrey borne Theag. Great King I am her brother she my sister Both borne in Greece Hydas O noble Greece that still Producest what is good and at this time Hast given us such faire offerings to present Unto our gods but O thou beautious maid Why dost thou hold thy peace and answerest not Unto my question Caric. At the sacred altars Of the immortall gods to whom we are Reserv'd for sacrifices you shall know Me and my parents Pers O sir what a mayd Have you appointed to be sacrific'd Ne're have mine eyes beheld a fairer creature With what a stout and an undaunted courage Beares she her fortune I am mov'd with pity At