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
be pleaâ—'d to take it at my hands Bestow a richer gift to which compar'd These are but drosse and rubbish Caric. Ha ha ha Sysim Why laugh you Sir Caric. Is 't not a matter which Deserveth laughter when you promise things Of such a prise and yet assure me more You cannot meane uprightly Sysim Ttrust me but sweare That you will use this gift as I shall teach you And I 'll performe my promise of the other Nebul. Accept it Sir if you be wise 't is not good nor religious to refuse any mans courtesie Caric. You tempt me shrewdly Sir Sysim Let me prevaile And bind me still your servant Caric. You have won me To what you would Sysim Then take an oath and sweare To follow my direâ—tions so confirme it Caric. By great Apollo then whose Minister I was at Delphos I shall not digresse From what you shall instruct me touching this Sysim It is sufficient and I build upon Your faith your trust and your religion Here fellow take this bag and keepe it for Your honoured Master Nebul. But more honoured bag Would I might keepe thee for my selfe I then Should make an Idoll of thee aside Caric. What 's your pleasure That I should doe in lieu of this reward Sysim I cannot now acquaint you for some reasons Best knowne unto my selfe give me your hand To meet me without faile to morow morning At Isis Temple thence I shall conduct you Unto my lodging and in secret tell The summe of my request Carie. I shall not faile you Sysim Adieu untill we meet Exit Sysimethres Caric. Apollo keepe thee In his safe custodie I marvell much Whence this unlook'd for kindnesse should proceed I 'll see the issue on 't what e'r betide me It may be that the gods have pre-ordain'd I shall once more be happy and in lieu Of all my passed sorrowes reape the fruit Of long expected comfort sure my mind Is much illuminated with the thought Of some good fortune and refresh'd as if The spirit of Pitho were infus'd into me By heavenly inspiration I 'll obey My Genius for oftentimes the gods by signes Will have that mortalls understand their mindes Exit Actus primi Scena secunda Enter Demeneta and young Cnemon her sonne in Law Demen. MY pretty boy how dost thou where hast thou beene so long absent from my imbraces come hither let mee solace my selfe a little with thee let mee kisse thee my sweet heart my heire my owne life Cnem. Had ever any one a kinder stepmother aside Mother you make too much of mee I am not able to deserve your love in so high a straine my duty cannot countervaile it Demen. How prettily hee speakes I cannot chuse but kisse thee for it Cnem. What a close and hot kisse was that I like not this behaviour would I were delivered hence please you give mee leave to goe about my exercises Dem. What exercises Cnem. My bookes and studies at the Schoole I shall be shent else by my Tutor Dem. Come thou shalt not leave me Cnem. Will you have me prove a truant then Dem. No but a student in a better art hast thou ever read Ovidde arte amandi or Ovids amorous Epistles Cnem. Never Dem. O I would have thee study that booke above all other there are very good rules and worth the observation truly if thou errest in any thing therein written I will be thy Mistresse to instruct thee follow my rudiments good sonne Cnem. But I have heard 't is a ribaldrous booke and corrupteth youth to all wantonnesse Dem. That is but a fantasie a mere untruth it was made by the Poet for youthfull recreation and pastime none but Stoicall old men will invey against them who envio that in others which they cannot enjoy in themselves Cnem. I understand not your Philosophie Dem. Would thou didst and wert well entred in my books and science but where is thy father and my husband Aristippus Enter Aristippus O my deare husband where have you lingred so long you are too blame indeed to leave me so solitary I must chide you for it truly had you tarried never so little longer I should have died for sorrow Arist My sweet wife Demeneta I have a jewell of thee thy extreme love to me is confirmed in thy affection to my sonne Cnemon vertuous woman Demen. I love him I must confesse as well as if he were mine owne sonne or better Arist I know thou dost my love never was a man happier in his choice I thinke Demen. Cnemon sit on my lap pretty boy Cnem. No I know my duty better Demen. I will have it so the very picture of his father Cnem. Pray mother excuse me this is no fit place for me Demen. There is not a prettier or wittier boy in Athens but 't is no wonder that old men beget alwaies the finest children 't is most commonly seene Arist I know your vertue and therefore will dispute with you a little upon this subject and aske you this question how could you a young woman affect me an old man Demen. How could I not Sir your wisdome stayednesse and understanding were such motives to my affection as I would not change my old man for the youthfull'st cavalere of all Gr eâ—â— I hope for all your age to have a hopefull off-spring from you such another as Cnemon you can doe it i'faith old Aristippus Arist My girle how thou dost revive my decayed spirits to heare thee talke thus I will straine hard for this but I will answer thy expectation Demen. Thankes sweet husband let me hang upon your necke pretty gravity how well it becomes him who could chuse but love such a man intirely pox upon smooth faces and young lusty gallants there 's more trouble with them a beâ— when a gentlewoman would sleep and take her rest they are alwaies disturbing of her when by a man of some yeeres and experience we may lie as quiet as we will would all womeâ— were of my opinion we should cut the combes then of thesâ— lustie gamesters Arist Indeed young men are very inconstant in their love and changing from one unto another whereas an old man perseveres to the end in his devotions Dem. True true my love your words are oracles Were I now as I seeme how should I wrong Youth beautie nature and rebell against them aside Arist My dearest love though loth I am inforc'd To leave you for some houres the state of Athens Sent for me to repaire unto the Senate At ten a clocke about affaires of weight 'T is now about the time farewell my sweetest Dem. You shall not goe come come you doe not love me Else could you not be so unkind my deare To kill your loving wife with your departure I doubt I shall not live till your returne Arist Come prethee leave this off and be assur'd I will not stay two houres Dem. On that assurance I doe dismisse you but if you exceed The time you 're like to
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
come I know your griefe although you are Asham'd to tell it me I know it well For nothing from my wisedome can be hid And from the knowledge of the gods my son Calasiris casteth some account upon his finger as if he would prophesie Young man thou art in love nay start not backe Thou art in love with faire Cariclea Theagines embraceth him about the necke Theag. Thy prophesie is true I am in love With faire Cariclea save me learned man For without helpe I cannot live a day So much this mischiefe workes upon my heart I never till now knew the effects of love Nor ere saw woman that I thought deserv'd To be beloved before Caricleas beauty Made me a slave to Cupids cruelty Calas Weepe not Theagines be of good cheere For since you have recourse to me for helpe My wisedome shall prevaile above her strength Although shee be perverse and easily Will not be drawne to love I 'le try all meanes For your sake whom I love and use all art I can to breake her nature be but bold And doe as I shall shew you Theag. With my soule And if you doe this I am yours and all I have at your command one knockes Calas Who 's there be gone Theagines to morrow morne I 'le meet you In great Apollos Temple and talke more Exit Theagines Enter Nebulo O is it you Sir Nebulo what newes Bringst thou I prethee Neb. What d ee take me for a newes Carrier I would you should know it I am none such I have not to doe with other mens businesse nor their wives I would they had not to doe with mine but t is no mater for once there is promised a reformation I hope all will be amended let it passe but to the point now Calas I to the point Nebulo by all meanes Neb. And then to the businesse afterward Caricles Why didst thou not meane the businesse when thou mention'dst the point is it not all one in the sense I conceive it so else thou art more learned than I am Neb. No t is not all one the point is one thing and the busines another we must first handle the point before we come to the businesse for your better understanding I will make it plainer Calas Thou art a very learned Doctor sure in matters of this nature Neb. I hope so yet my wife hath gone beyond me I 'le besworne by many degrees Calas But Nebulo prethee what wouldst thou have with me how doth thy Master and my good friend Caricles Neb. In health but doggedly out of tune hee will be with you presently so much he bid me tell you and something else but I have forgotten it so much businesse I have to thinke of Enter Caricles Calas My dearest friend and brother welcome to me Why doe you looke with such a sullen cheere Methinks you 're very sad and melancholy Caricles I am indeed and I have reason for it I come to crave your counsell what to doe But first depart and leave us Nebulo Neb. Wherefore I pray well there will be a sweet counsell now I am excluded I should be loth to change heads with either of them for all my hornes Exit Nebulo Caricles My daughter Sir since yesterday the race Was run in armour tweene Theagenes And stout Ormenes hath beene wondrous sicke And the last night did never sleepe one winke Calasiris Who won the garland Sir Caric. Theagines Cariclea as the custome is did hold The prize and he receiv'd it at her hand She still growes worse and worse deere Calasiris Imploy your skill and wisedome to restore her I know t is easie for you if you please To heale her who you say is but bewitch'd For I believe t is not impossible For holie Priestes to bring to passe strange things Calas Let 's goe then if you please unto the maid And by recommendation strive to make Me more familiarlie acquainted with her That she the bolder may sustaine my cure Caric. Content Apollo graunt a good successe Unto thy worke and Aesculapius Exeunt Actus tertii Scena quarta Enter Aristippus and Thisbe This Master I doubt not but my sudden comming Appeareth strange as being unexpected The cause whereof I will relate unto you Without more circumstance or vaine preambles I come here to accuse my selfe unto you And to receive such punishment as your Discretion shall thinke sit for my offence By me sir you have partly lost your sonne I doe confesse I was an accessary Though much against my will when I perceiv'd My mistris liv'd not well but wrong'd your bed Not onely provident to shun the danger Might light upon my selfe for keeping counsell If it should come to light by any other But chiefly sorrowfull for your mis-hap Who should in recompence of all your kindnesse Vnto your wife reape such disgrace from her I came one night to my yong master Cnemon My selfe not daring to acquaint you with it And told him there was one who us'd to play The lecher with my mistris he enrag'd Thinking that then they were in bed together Tooke suddenly his sword into his hand And notwithstanding that I told them then They were not at their sport he would not heare me But thinking that I had repented of Bewraying it ran like a mad man forth Unto your bed-side with intent to kill Th' adulterer what followed sir you know Now to confirme that this I say is true If so you please this night I le shew your wife My mistris Demeneta with her friend A bed together in a neighbours house Without the City Aristip If thou canst doe this I le make thee free and pardon all thy faults For I suppose I should revive againe So I reveng'd were on my enemy I had such a suspition in my head That she was false but kept it to my selfe Because I wanted cleere proofes to convince her But what must I doe Thisbe tell me wench This You know the garden where the monument Of Epicures doth stand there come a little Before the night and stay for me adiew Exeunt Actus tertii Scena quinta Enter Arsinoe and Thisbe Ars My old acquaintance welcome welcome Thisbe This Thanks good Arsinoe will you teach me now A lesson on the Virginals Ars You jeere me I faine would learne of your but prethee tell me What businesse brought thee hither This I will tell thee You know Feledemus the dauncer Ars Yes This We too must daunce la velta here to night Let 's have a chamber and a bed made ready Sweet sister for I 've premis'd him this night He shall come first and I will follow after Assoone as I to bed have brought my mistris Ars All things shall be according to thy wish My better halfe This But when he comes I pray you Be out the way for he is very shame-fac'd As being a novice in this art Ars Is he Not entred yet This Not yet I can assure yee His
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
thence For proofe let that same picture be presented And then compare them you shall finde the substance And shadow nothing different but in life Enter a Gentleman attendant Gent. Sir there 's a strange priest newlie come from Greece Desires he may be heard touching this matter Who can informe you of the truth of thinges Hydasp admit him streight Enter Caricles with the gentleman Grave Sir can you declare Ought of this matter doe you know this mayd And that young man Caric. I know them both great King That maid which shall be found to be your daughter I nourish'd from a child one of this countrey Gave her to me in Aegypt and with her Rich costlie jewells and a Fascia Wherein was written her high pedegree With her I went to Greece my native countrey And being priest unto Apollo there When I was busie in the rites and customes Belonging to my office This Thessalian Who vaunts himselfe borne of Achilles line Stole her from Delphos and I understand Pass'd many daungers with her I forgive him And crave you would be pleas'd to doe so too For since the gods by diverse signes and tokens Have unto us reveild their sacred willes And made it plaine by strange discoveries Strive not to crosse their workings Cariclea fals at Caricles feete Caric. O my Father As deare unto me as those that begat me Take what revenge you please lo here I stand T' abide your sentence Caric. O how largely am I Embraceth her and weepes for joy Rewarded for my travellâ—tis ynough I have beheld thy face yet once againe Sysim What Caricles doe you not know your friend Have you forgot the Aethiopian Legat salutes him Caric. No no I have not good Sysimethres But doe congratulate our happy meeting Hydasp We have heard and seene ynough I 'm yet unmov'd Bring in the picture of Andromeda Enter the picture of Andromeda the King for joy and admiration could not speake the people give a great shout Sysim One point is wanting yes strip up your sleeve Faire maid there was a blacke spot ' boue your elbow It is no shame to shew a naked arme Before your pareâ—ts for to proâ—e your birth She showes there a mole the Queene runs and embraceth her Hydasp You strive to wish me white an Aethiopian In hinâ—ering this sacrifice you shall Doe one aswell as tother for although I now believe she is my naturall daughter Sprung from my loynes as I have seene it prov'd By many argâ—ment yet I so much Feare justice and the gods and owe such love Unto my country as sle lay aside All naturall respects and all regard To the succession of my blood and offer My daughter to the gods for your behoofe As Agamemnon did his I phigene Regarding more the publique benefit Then my owne private proâ—it and respect All the people Save the blood-royall save her whom the gods Will have preserv'd appease the Sunne and Moone With a more lawfull sacrifice Hydasp Well since You â— have it 〈◊〉 thâ—ugh loâ—th I am content And now I turne to thee my daughter deere With a meâ—als of my love but what is he That was tane with thee whom you cal'd your brother I â—row he shall not too be prov'd my sonne Caric. In that â—â—r pardon me I did abuse you He s not my brother but necessity Compell'd me to dissemble what he is Himselfe can boldly tell you Hydasp Whatsoe re He bâ— he 's deâ—tin'd to be sacrificed Soâ—e women too must beare him company Thâ—â— mayd that waites on yoâ— shall serve the turn Caric. If he be sacrific'd I le be that woman Death must not part us two Hyâ—â—sp The gods forbid Why say you so Caâ—iâ— Because t is fore decreed I must both live and die with that yong man Hydas I praise your courtesie and gentle nature Unto this Grecian stranger who hath beene Companion of your journey but we cannot Breake â—o the cuâ—tome of our Country as To save his life Caric. Then I must perish with him For know O king perchance I may not dare To call you father it is cruelty To spare my body and destroy my heart He is my heart my love my liâ—e and all My husband by the destinies appointed And it is sinne t' oppose the gods decrees Hydas What will you counsell me to doe herein Sysimethres and thou most reverend Priest I will be guided by your wisdomes wholly In this affaire Sysim Through the exercise of joy The wisest men oft-times we seâ— are blinded For at the first great King you might perceive The gods lik'd not this sacrifice which was Ordained who have every way declar'd Cariclea your daughter and brought hither Out of the midst of Greece this reverend man Who broâ—ght her up to fortiâ—e your faith Moreover it is plaine by many â—ignes And secret revelations that the gods Have fore-decreed this couple man and wife And to that end have â—reed them from so many And imminent dangers therefore let us suffer These divine miracles to â—inke into Oâ—â— understandings and from this time forward Doe sacrifices more acceptable Unto the gods who are not pleased with Humane oblations but the blood of beasts Hydas Since things are thus appointed by the will And pleasure of the gods since this faire couple Have beene preserv'd by fate from many dangers By Land and Sea and as should seeme reserv'd For Hymens instigation I le no longer Resist the will of heaven heavens send you joy puts their bane togetheâ— And a most plenteous off-spring to succeed you This is our firme decree which we 'll confirme By sacrifice and worshipping the gods O Sunne and Moone whose sacred deities We most adore since it is falne out thus By your decrees that young Theagines And faire Cariclea are made man and wife Accept their offerings and vouchsafe to take them Into the order of your holy Priesthood Theagines I doe resigne unto thee My office be thou Priest unto the Sunne Weare this white Miter Takes his Miter and puts it 〈◊〉 Theagines his head Pers And Cariclea thou Weare this of mine which consecrateth thee Priest of the Moone adore her Deity Caric. Now is the god Apollos Oracle Of Delphos verified which said of them That leaving Greece and sailing surging streames They should arrive at Countries scorch'd with Phoebus burniâ— beamâ— Where they as recompences due that vertues rare doe gaine In time to come ere it be long white Miters should obtaine Exeunt omnes FINIS thus puts him in mind of his almighty power Behold I am the Lord the God of all fleshs is there any thing too hard for me That which with men is impossible is not so with God for with God all things are possible Though he have set bounds to his creatures beyond which they cannot go yet can none set bounds to him Our God is in the heavens He doth whatsoever he will Read more hereof in Annahs song and in Psal 113. Of sundry duties
For the Lord will take his opportunity 2. When thou supposest that the uttermost of an extremity is come then put fire to the powder of thy prayer then stirre vp thy soule to all feruency then be instant and importunate then giue the Lord no rest then especially plead these and such like promises I will neuer leaue thee nor forsake thee He that shall come will come and will not tarry God is faithfull who will not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape When thou passest thorow the water I wil be with thee and thorow the rivers they shall not over flow thee when thou walkest thorow the fire thou shalt not be burnt neither shall the flame kindle upon thee Be so farre from fainting by reason of the extremity of distresse as rather with stronger confidence expect deliuerance This being Gods opportunity put him in mind of thine extremity and thus plead it Arise O Lord haue mercy for the time to haue mercy yea the set time is come Psal 102. 13. O Lord heare O Lord forgive O Lord hearken and doe deserve not for thine owne sake Dan. 9. 19. Onely let the truth of confidence be manifested by repentance He that repenteth may be confident when the time to saue is come §. 42. Of applying to our selves Gods dealing with others IIII. DVe obseruation of Gods mercy to others maketh men in like cases to acknowledge Gods mercy to them This was it that moved the Prophet to say that when he was brought low the Lord saved him because he had duly obserued how the Lord preserved the simple Well note the formes of praise that are recorded in Scripture and you shall find it vsuall with the Saints to relate Gods accustomed dealing with others to be such as it was with them To omit the many Psalmes of David that are pertinent to this purpose the two hymnes of Annah and the Virgin Mary give good proofe hereof Men ordinarily behold Gods dealing with others with a single eye whereby they are so convinced of the verity and equity of that which they see as they cannot but acknowledge the like when the like falleth out in their owne case Behold here what good we may gaine to our selves by taking notice of the divine properties as they are exercised on others Few or none can so well discerne the evidences of Gods providence and mercy or of his justice jealousie and displeasure in themselves as in others Objects brought too neare to the eye cannot be distinctly and clearely discerned Selfe-love dimmes mens sight in their owne case When others partake of any good thing we can soone say O how good is God unto them When judgements are executed on others we are ready to ascribe it to the justice of the Lord. Well seeing we are so forward to discerne Gods dealing in other mens cases let us make good use of this our disposition and do so still that hereby we may be brought to the minde of this holy man and finding the Lord to deale with others as he doth with us acknowledge as much and that as in works of judgement to be humbled the more so in works of mercy to be provoked to more hearty thankfulnesse as we shal be when in truth and on just ground we can say The Lord that sheweth mercy to them that are in misery was very mercifull to me when I was in miserie §. 43. Of the exposition and resolution of the seventh Verse PSAL. CXVI VII Returne unto thy rest O my Soule for the LORD hath dealt bountifully with thee HEre beginneth the second part of this Psalme which setteth out the Prophets Protestation for his after purpose This hath respect 1. To his Inward disposition 2. To his Outward conversation For his inward disposition he professeth a quiet setling of his soule Rest whereby his inward disposition is here expressed is opposed to travell and labour or to trouble and sorrow and that both outward and inward Here it is taken in the latter respect as opposed to inward trouble and anguish as is evident by the relation it hath to his soule It importeth an assurance of Gods favour to him and tranquillity of mind and peace of conscience thence arising This rest he calleth his soules because it was a rest wherein his soule had solaced her selfe before which the Lord having given he sweetly and quietly enioyed as his owne But it seemeth that his bitter affliction had bereaved him of it and therefore as to a right lost and recovered againe he saith Returne For this is the very word which the Angell useth to Hagar when she fled from her mistresse Returne As Hagar thorow her mistresses rough dealing with her fled from her so the soule of this Prophet by reason of affliction fell from her former quiet confidence in God As the Angell therefore biddeth Hagar returne to her mistresse so the understanding of this Prophet biddeth his soule returne to her rest Very elegant and emphaticall is this manner of the Prophets directing his speech to his Soule as to another person thus O my soule Hereby his vnderstanding well enlightned and resolved of Gods favour to him stirreth up his will conscience heart and affections to be quieted and no longer perplexed and troubled with doubts and feares about Gods wrath but to rest assured of his love and favour To shew what good ground there was for his soule to repose it selfe quietly in the Lord headdeth For the Lord hath dealt bountifully with thee The first particle being a causall particle FOR sheweth that this is added as a reason of that which went before The reason is taken from the manifestation of Gods fauour to him and it may thus be framed He with whom the Lord dealeth bountifully may well rest on the Lord. But the Lord hath dealt bountifully with thee O my soule Therefore thou O my soule maist well rest on the Lord. One Hebrew word is expressed by this circumlocution hath dealt bountifully The word properly signifieth to repay it hath in that signification relation to some thing done before and that good or evill and in both these senses it is attributed to God and men God is said to repay or reward the righteous according to their righteousnesse and to the wicked to repay or render a recompence In these respects he is called a God of recompences Men likewise are said to repay or render for good and for evill But the word is also simply used without relation to any thing before especially being attributed to God and that in the better sense for conferring or bestowing some good Thus doth the Psalmist pray to God to be recompenced that is graciously dealt with by him and acknowledgeth that he hath so dealt with him In this simple signification doe Hebrew Expositors
inferre upon feare and love of God which are the two principall affections whereby our high esteeme of God and due respect to him are manifested a walking in his waies and keeping his commandements thus Blessed is every one that feareth the Lord that walketh in his waies Feare God and keepe his commandements Love the Lord and walke in his waies This is the love of God that we keepe his commandements The duty comprised under this Metaphor of walking is oft and much pressed thorowout the Scripture and that under this very word It is commanded commended rewarded and thereupon conscionably it hath beene and still must be observed and that in regard of 1 Gods glory 2 Others good 3 Our owne good 1 By practice it is that the virtues or praises of him that hath called us out of darknes into his marvelous light are shewed forth Thus men may see our good works and glorifie our Father which is in heaven Good cause therforehad the Lord to say Herin is my Father glorified that ye beare much fruit 2 By practice it is that such as are called are stirred up to an holy emulation for they that walke aright become ensamples to others and such as are not called may either be wonne or haue their mouthes stopped 3 By practice it is that sincerity of heart integrity of conscience soundnesse of faith and truth of all graces are manifested cherished and increased Yea and the presence of Gods Spirit in us testified Hereby inward assurance is gained and outward evidence is given of our election before the world and of our salvation after the world Many judgements are by this walking or prevented or removed or mitigated or sanctified and everlasting perdition avoided If motives may be of force to provoke us to performe a duty motives are not wanting to provoke us to this duty of walking as here it is professed What may now be thought of such as having attained to a sufficient measure of knowledge and are with that which they know of God and of his kind dealing with them inwardly affected and are thereupon moved to professe as much loue as the Prophet here doth but yet faile in performance in practice They walke not Their apprehension affection profession are all in vaine except to be as so many evidences against them to make them the more inexcusable and to aggravate their judgement the more I deny not but that knowledge of God and of his favour towards us a good liking thereof and a cheerfull acknowledgement and profession of what we know are very needfull and usefull For walking without knowledge must needs be preposterous and erroneous without a good affection hypocriticall and vaine and without a free profession too too timorous So as these three are necessary though not sufficient Question may be made of the truth of them all where they are not sealed and ratified by an answerable walking and practice And adversaries of the truth will take the more occasion to slander the truth Our adversaries doe much urge against us and our profession that we walke not that we practise not and alleage this against our profession to impeach the integrity of our religion which should make us more conscionable in shewing forth our good workes for stopping of their mouthes Our doctrine is even in this point as in others sound and orthodoxe In Schooles in Churches by preaching by printing we teach a necessity of walking of practising of doing good works according to this rule of the Apostle Tit. 3. 14. Let ours learne to maintaine good works for necessary uses that they be not unfruitfull And we acknowledge them to be so necessary as without them we cannot be saved The ground of their cavilling against our doctrine about good works is because we do not set too high a prize upon them and make them meritorious which is to make them no good works but proud presumptuous damnable diabolicall works There be many forceable reasons for the necessity of good works though that vaine frothie windy false arrogant impious blasphemous reason of merit be not pressed They are expresly commanded of God therefore necessary Though they be not the cause of raigning yet they are the way to the kingdome out of which way we cannot attaine to the Kingdome therefore necessary Though the faithfull are not justified by them yet by them is their faith justified Iam. 2. 22. therefore necessary Though the doing of them do not merit eternall life yet the not doing of them meriteth everlasting death Mat. 25. 41 42 therefore necessary Though by the strict standerd of the Law being found unperfect they are rejected yet by the gracious mitigation of the Gospell being found sincere they are accepted therefore necessary Though when we shall have done all those things which are commanded us we are unprofitable servants yet by doing according to our ability what we are commanded we shew our selves gratefull children therefore are good works necessary This last motive is of more moment with an ingenuous child then any merit can be For when the beleever thorowly pondereth the free grace and rich mercy of God in giving him Christ in accepting him in Christ in pardoning all his sinnes in reserving eternall life for him his heart is so inflamed with a desire of testifying all gratefulnesse as he is ready with his uttermost power to do whatsoever he may know to be well-pleasing unto God Now Gods Word declaring that to do good is a sacrifice well-pleasing to God the fore-named desire doth more enforce him to do good then the merit of many heavens could Gratefulnesse more worketh on an ingenuous spirit then reward can And that which in way of gratefulnesse is wrought is much more kindly wrought then that which is done for recompence Answerably it is also more acceptable to God for it manifesteth a better respect towards him 2 Ye that have tasted of the bounty of the Lord and are well informed in his good-will towards you and thereupon have your hearts inflamed with the heavenly fire of love and are stirred up to purpose and promise to approve your selves to him have a care of your cariage and ratifie the truth of all by an answerable walking Sweet is that melodie and happy is that harmony where mind heart tongue life and all consent to make a concent Say therefore and do as ye say I will walke and that with such a mind as is set out in the next doctrine §. 60. Of persisting in good courses II. SAints must proceed in their approved practice They must not be wearie in well doing Marke them saith the Apostle which walke so as they have vs for an example What kind of walking doth he meane He himself hath plainely and fully expressed it in the verses before It was this To follow on To reach forth unto the things which are before
it should be performed By this take notice of a maine reason of mans ingratitude The benefits of the Lord which occasion matter of thanksgiuing are either not at all obserued but passed ouer without regard or else soone forgotten When the Lord by his Prophet upbraideth to the Israelites their great ingratitude he rendreth this reason thereof Israel doth not know my people doth not consider And when the Psalmist speaketh of their like ingratitude he rendreth this reason They sorgat God their Sauiour which had done great things in Aegypt Where there is no knowledge of a benefit there can be no good esteeme thereof What is not esteemed can not be affected No man will enquire what hee may render for that which he affects not Againe that which is forgotten is as not knowne as not esteemed as not affected They therefore that either take no notice of Gods benefits or soone forget them after they have once knowne them must needs be ungratefull But without all doubt remembrance of kindnesse incites gratefulnesse To preuent this crime of ingratitude a crime most odious to God and man 1. Be diligent in obseruing Gods benefits Psal 85. 8. 2. Oft and seriously meditate thereon that they may not slip out of thy mind and memory Psal 77. 11 12. 3. Speake of them to others as he that said Come heare all yee that feare God and I will declare what he hath done for my soule Psal 66. 16. This is the way to make thee see and say Gods benefits are towards mee and thereupon in testimonie of gratefulnesse heartily to enquire what shall I render to the Lord §. 81. Of a fourth property of gratitude by one kindnesse to be put in mind of many V. GRatefulnesse raiseth the mind from some favours to all This generall particle all is not so strictly to be taken as if no favour or benefit were to be left out for so many are the benefits which God from time to time doth bestow upon vs as it is not possible to fasten our mind upon them all but it is to be taken of the severall kinds of Gods benefits as Generall Particular Publike Private Temporall Spirituall c. and of as many seuerall and distinct brāches of these as we can Thus whē David was setled in his Kingdome and thereupon tooke occasion to praise God in his Psalme of praise he reckoneth up all those kindnesses which God had done to his people from the time of their firstfathers Abraham Isaac and Iacob yea he giveth this expresse charge Talke ye of All his wondrous workes So Iehosophat when he consulted upon the promise of victory which God by his Prophet had given him to praise the Lord the 136. Psalme which containeth a catalogue of all Gods mercies was appointed to be sung That sweet singer of Israel who well knew how to order his formes of praise to God as affirmatively he promiseth to shew foorth All Gods marveilous works so he giveth a negative charge to his soule not to forget all or any of his benefits As more fuell added to fire maketh the flame the greater so more benefits brought to an heart set on fire to praise the Lord enlargeth it the more and enflameth it with an holy zeale This patterne is worthy our imitation and affordeth an excellent rule to stir us up heartily cheerfully and zealously to praise the Lord. The rule is this to be so acquainted with the severall kinds of Gods benefits as on all occasions they may be presented to our minds Without all question the Prophets mind was upon many and sundry sorts of benefits when he said all his benefits are towards me He did not confusedly use this generall particle all as many doe when they professe to thanke God for all his benefits and yet have none at all in their minds His spirit was otherwise disposed then to content it selfe with such a generall indefinite cold loose formall forme of acknowledging Gods benefits If we would accustome our selves to make diaries of Gods blessings on us and when we are before God recompt them in order oft call to mind how frō our mothers womb he hath bone our God how in every estate and degree of our age he hath blessed us and that with all manner of blessings temporall and spiritual privative and positive conferred on our selves and those that belong unto us yea on the nation city parish or family where we live then would not such a generall clause as this all his benefits are towards me be an idle clause but the mind which is large in apprehension where it is well informed would comprise much matter on it even so much as would set the heart on fire with zeale §. 82. Of particular sence of kindnesse whereby the heart is stirred up to thankfulnesse VI. SEnce of Gods kindnesse to ones selfe doth most enlarge the heart to thankfulnesse Words of particular relation betwixt God that is praised and the persons that praise him used in formes of praise give good proofe to this point Such are these O Lord my God my strength my defence the God of my mercy my rocke my fortresse my deliuerer my buckler the horne of my salvation mine high tower c. That which here is generally implied under this clause all his benefits towards me is in sundry particulars exemplified thorowout the whole booke of Psalmes Take a few instances for many Thou hast maintained my right and my cause He tooke me he drew me out of many waters he deliuered me he was my stay c. In particular let the five first verses of the 103. Psalme bee well obserued for this purpose Men are most sensible of kindnesses done to themselves the sweetnesse whereof their owne soules doe taste Now according to the taste and sence of a kindnesse is the heart quickned and stirred up to thankfulnesse Though it be an effect of naturall selfe loue to affect the heart with such good things as a man himselfe is made partaker of yet is it not against spirituall love to make an advantage thereof and to use that affection of the heart to kindle and inflame our zeale unto a more feruent manner of praising God Among other mercies take especiall notice of such as in particular concerne thy selfe as he that said I will declare what God hath done for my soule In this consideration first marke such as are most proper and peculiar to thy self wherof thou maist say He hath not dealt so with others So did he who said He chose Dauid his servant c. Then observe what part thou hast in such as are common with others And here consider what relation there is betwixt thee and those others whether they bee such as are committed to thy charge neerely united to thee of the same family or alliance or parish or incorporation or nation or profession Neere relations will affect
together in the same sentence as in the verse before I am thy servant I am thy servant and in the Psalme before this Not unto us O Lord not unto us c. 2 By repeating the same in the end of one sentence and beginning of the next thus Sing unto the LORD with the harpe with the harpe and the voice of a Psalme 3 By repeating the same in the beginnings of severall sentences thus Blesse the Lord O house of Israel Blesse the Lord O house of Aaron c. 4 By repeating the same in the ends of severall sentences as where every verse of a Psalme endeth with this clause His mercy endureth for ever 5 By repeating the same in the beginning and in the end as where the same Psalme beginneth and endeth with this clause O Lord our Lord how excellent is thy name in all the earth 6 By repeating the same in the beginning middest and end thus Sing praises to God sing praises sing praises unto our King sing praises §. 108. Of a soule so ravished with Gods praises as it cannot bee satisfied in setting them out BY the repetitions noted in the close of this Psalme the Prophet manifesteth a divine passion thorow a deepe apprehension of Gods favour and succour shewed unto him wherewith he was so ravished as he could not be satisfied in setting it out nor thought that he could ever say enough thereabouts Wherefore he loves to speake of it againe and againe and oft to declare his purpose thereabouts sometimes in some other words and sometimes in the very same Hereby he giveth instance that A deepe and due apprehension of Gods mercies makes a soule unsatisfied in setting forth Gods praises The divine hymnes that were penned by such as did indeed deepely ponder on Gods mercies are evident demonstrations thereof Among other the booke of Psalmes and in that booke the 47 103 107 135 136 148 149 150 Psalmes Gods mercies the more they are pondered are the more admired especially when the greatnesse freenesse seasonablenesse of them and other like circumstances together with our unworthinesse and therewithall the need that wee have thereof the sweetnesse that we taste and benefit that we reape thereby are duely and deeply weighed They are like a bottomlesse sea which the farther it is sounded the deeper it appeares to be or like to the bright Sun which the more it is gazed upon the more it dazleth the eye Yea further Gods mercies are so linked together as when we have occasion to meditate on one many of them instantly present themselves to the view of our mind as he that in a cleare night lifteth up his eyes to see one starre hath millions on a sudden in his sight or as he that in the banke of a deepe river maketh a gut for a little water to passe thorow maketh way for a floud to follow after Thus was this believe that God heares their prayers cannot but hold themselves much bound to testifie all possible thankfulnesse 4 He keepes his distresse in mind and memory So long as a mans mind is fixed on his danger and distresse his heart remaines on fire with desire of gratitude 5 He was well instructed in Gods goodnesse which doth most of all enlarge a mans heart unto all gratefulnesse 6 He acknowledged God to be his deliverer whereby he saw himselfe so engaged to God as he could not but acknowledge all thanks to be most due unto him 7 His love was setled on God Nothing can more enflame zeale then love 8 He sets God alwayes before him The presence of him that doth a kindnesse doth more and more egge a man on to praise him 9 He remembred his owne weakenesse in making question of Gods promises whereby he is moved the more to blesse God for bringing that to passe whereof he doubted 10 He observed that his death was pretious in Gods sight and is enduced thereby to have Gods name in high esteeme and to praise him with the uttermost of his power 11 He was assured of the mutuall relation betwixt God and himselfe which obliged him the more to God and made him the more fervent in praising God 12 By this benefit all Gods benefits came to his mind which much increased the heavenly fire of zeale in him 13 He knew nothing to render by way of satisfaction to God therefore he is the more stirred up to praise him 14 He useth outward rites to quicken his spirit the more No marvell then that he is so full of life in performing this duty 15 He goeth to the courts of the Lords house where Gods people were assembled together An especiall means to quicken his spirit 16 He provokes others to praise God and thereby incites himselfe the more to that duty §. 109. Of expressing the same thing in differing phrases THe first branch of the Repetition of the Prophets protestation concerneth the principall duty here promised thus expressed I will offer to thee the sacrifice of thanksgiving Though the Prophet for substance of matter intends no more here then he did before vers 13. yet the different manner of expressing the same affordeth some other usefull instructions which that we may the better discerne let us take a view of the different phrases 1 What he stiled before cup of salvations here he termeth sacrifice of thanksgiving 2 Where before he said I will take or lift up here he saith I will offer up This latter manner of expressing his mind is the more plaine and perspicuous and serveth as a commentary to the former in which respect it is not in vaine but to very good purpose added In and by this patterne a usefull rule for repeating one and the same thing in different words is set out which is In the latter place to use such words and phrases as are in themselves more easie and better knowne then the former and which may give some light for a better understanding of the former For why are phrases added to phrases in and about the same thing but for illustration sake to make the point the more perspicuous That therefore which is added for this end must be more cleare and evident otherwise multiplication of words and phrases is idle and absurd §. 110. Of offering a sacrifice of praise WHere the Ptophet saith I will offer he useth a word that signifieth to flay but is most usually applied to the slaying of beasts or birds for feasts or sacrifices a nowne therefore derived from that verbe is here and in many other places put for a sacrifice Our English as well as other tongues can well expresse this derivation thus I will sacrifice the sacrifice of thankes The expresse relation of this oblation to God in this phrase to thee importeth a kind of donation that thereby something was given to God The attribute of thanksgiving distinguisheth