The saints sacrifice: or, a commentarie on the CXVI. Psalme Which is, a gratulatory psalme, for deliverance from deadly distresse. By William Gouge, D.D. Gouge, William, 1578-1653. 1632 Approx. 733 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A01981 STC 12125 ESTC S103308 99839065 99839065 3461 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01981) Transcribed from: (Early English Books Online ; image set 3461) Images scanned from microfilm: (Early English books, 1475-1640 ; 1101:13) The saints sacrifice: or, a commentarie on the CXVI. Psalme Which is, a gratulatory psalme, for deliverance from deadly distresse. By William Gouge, D.D. Gouge, William, 1578-1653. [16], 294, [10] p. Printed by George Miller for Edward Brewster, and are to be sold at the signe of the Bible, at the great north doore of Pauls, London : 1632. Includes index. Apparently intended to be issued with his "Workes", 1639, but not present in any known copy. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms CXVI -- Commentaries. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Jonathan Blaney Sampled and proofread 2007-10 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE STRANGE DISCOVERY : A Tragi-Comedy . Written By J. Gough . Gent. LONDON , ●rinted by E. G. for William Leake , and are to be sold at his shop in Chancery-lane , joyning to the Roles . 1640. The Prologue . HOw 's this , The strange discovery , may some say , T is likely we shall see some glorious Play Of Christopher Columbus , and his brother , Whose navigable pa●●●es did first discover That unknowne world , thinking the far fetch'd sceane , To be Peru , and th' Indies , but to w●ane Your expectations from this golden dreame , Our Author bad me ●ell you , that the scope ▪ Of his intended travell's Aethiope , There he begins , there ends , but as he passes To and againe , toucheth at many places , As Egypts f●rtile soile and learned Greece , Yet as heroicke Jason sought the fleece In divers coasts , but in the stately I le Of Colchos gate it by Medeas guile , So he in Aethiopia setteth downe The period of his plot , which but a frowne Of yours will ruinate , your gracious eyes , Raise to the height of Jasons enterprise . The History is candid , crown'd with praise , So let the play be too , our Poet prayes . The persons of the Play. HYdaspes , King of Aethiopia . Persina , his Queene . Cariclea , their daughter . Sysimethres , a Gymnosophist Embassadour for the King , Caricles , Apollos Priest . Calasiris , Isis Priest . Aristippus , a Citizen of Athens . Demeneta , his wife . Cnemon , Aristippus sonne . Thisbe , Demenetas maid . Arsinoe , a Courtezan . Nebulo , Caricles man. Nebulona , hi● wife . Theagines , a Thessalian Cap ▪ taine . Arsace , wife to the Deput● of Aegypt . Cibile , her Chamberlain● nurse , and bawd . Aura , Cibiles mayd . 4 Iudges , Magistrates of Persi● Besides messengers and attendance . THE STRANGE DISCOVERY , A Trage-Comedie . Actus primi Scena prima . Enter Caricles , sometimes Apollos Priest at Delphos in the habit of a Pilgrim . Caric. WHat course shall aged Carcl●s now take After his weary travells ? shall I here Resolve to lay my bones , and Egypt make The finall period of my pilgrimage ▪ No , I must bid Catadupice adieu So famous for these sluces of faire Nile , And since the surfeit which I tooke of sorrow For my deare daughters sad untimely death , Is well digested in this breast of mine , And change of aire hath wrought a change of mind ; I am resolv'd to stately Greece to wend And breath my last breath where I breath'd my first , 'T is so determin'd ; — Enter Nebulo his man. Honest Nebulo , My man draw neare , I 'm in a humour now To change some words with thee ; — so oftentimes — aside . Wee see wise men for recreations sake , Consult with Fooles , and honest men with Knaves . — aside What course doth thy fond braine advise me to ? Neb. To no other but to a home course Sir , I must tell you plainly , I like not these extravagant ones you take of travelling the world thus ; I 'm sure I have paid deare for those idle humours of yours , witnesse my body , brought to a meere Anatomie by travell and fasting ; me thinkes , a wise man , as you are , should not have such wa●●●ing thoughts in his mind : well Master , resolve to leave this place , and returne to Delphos our native habitation , or I shall soone resolve to leave you , and goe there without you . O the smoake of mine owne poore chimney at home , and the beloved smoke of my wife , would both smell to my nose now so comfortable , as a perfume made of Arabia spices ; adiew , I can stay no longer from pretty Nebulona without the lash of her just displeasure . I come my chickin , I come , be ready to receive me , I know thou languishest all this while for want of my company . Caric. Nay prethee stay a little longer and heare me ; wilt thou leave me now at last , and frustrate the good opinion I have alwaies had of thy simple plainnesse and constant service ? have patience awhile , and I will accompany thee in thy journey ; as for thy wife Nebulona ( if that trouble thee ) I shall rectifie her in the truth of al thy actions . Who knockes there ? goe see , and bring me word before you grant entrance Nebulo . Exit , & redit Nebulo . Who is it now ? Nebul. A very sweet fac'd Gentleman , so sooty as the Divell himselfe , I believe some Embassadour sent from Pluto and the fiends . Caric. What e'r he be ad●it him . Enter Sisimethres , Legate of Aethiopia . Sisimet . God save you reverend Father . Caric. Welcome Sir , Although I have not seene your face before That I can well remember . Sisimet . May be so . But I have seene you often in this towne Walking the streets , and read the characters Of gravity and wisdome ciphered in Your aged face , wherein I thinke my judgement Nothing deceives me ; and I doe suppose You are an aliene here as well as I , No naturall Egyptian . Caric. I confesse I am a stranger borne , and should be glad To know your name , your countrey and your businesse . Sisimet . I shall obey you , for my countrey , first 'T is Aethiopia underneath the line , My name Sisimethres imployed now As Legate from my soveraigne King Hydaspes , Unto the Deputy here , to forbid him To meddle with the mines , out of whose bowell● The Smaragds digged were , which appertaine To none but to the crowne of Aethiopia : Now Sir you know me , be not scrupulous To let me understand so much of you , Something doth prompt me strangely , that you have Some neer relation to the gods , or else My Genius doth deceive me . Carie. Understand then , You doe not erre in your imagination , I am a Grecian borne , and sometimes Priest Unto Apollo in that sacred City Of Delphos ▪ which Parnassus lofty tops , As with a wall , encompasseth about , And sweet Castalius pleasant springs refresh , There was I borne and bred , and exercis'd The office I was call'd to by the gods . Sisimet . Most venerable Priest , and holy Father , Let me beseech you tell me what mischance Drove you from thence to these remoter parts ? Caric. The great misfortune that I had at home . Sisim . I wonder at it , pray relate the manner . Caric. When you have heard my story to the end , Your wonder will forsake you . Sisimet . Then resolve me . Caric. Upon your better knowledge and acquaintance I shall , till when excuse me . Sisim . I 'll not presse you Beyond good manners ; Sir , I saw you buy Some herbs and roots that grow in India And Aethiopia for your use last day ; If so you please , I can produce you such As ne'r were better . Caric. Pray Sir let me see them , Sysimethres take from under his arme a little bagge , and shewes Caricles precious stones in stead of roots . You must for these , good Sir , seeke other chapmen , The Margarits , the Smaragds , Hiacinths , Are for a Princes use , and not for mine : Each one alone is ransome for a King , My whole estate cannot buy one of them . Sysim . But though you cannot buy them , you can take them ( I trow ) if freely given you , can you not ? Caric. 'T is true , I can receive them , but I marvell Why you should mocke me thus ? Sysim . I mocke you not By all the Gods , but meane uprightly in 't , I will not onely give you there , but if You will be plea●'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 dire●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 e●● ; 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 be● 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 wome● were of my opinion , we should cut the combes then of thes● 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 find me turn'd a coarse ; sticke to your promise . Arist . I 'll not faile you sweet . — Exit Aristippus . Dem. Where goe you Cnemon ? Cnem. No where , but to waite Upon my Father to the Senate-house , And instantly returne . Dem. See that you doe , And you shall not repent it , Exit Cnemon . I must gaine him Unto my will by faire and gentle meanes , By promises and gifts , by sweet allurements And strong inticing words , by pleasing him With what he likes best , this will take his youth ( I make no doubt ) and bring me to his bed . I burne for love of him and must be quench'd , Old Aristippus I have fool'd and made Believe I love him , but it is not so . I have brought him to my owne lure so th●● He stoops unto my beauty ; now if I Can but enjoy my Cnemon , I am then Mistris of my designe , and a chiefe Artist In this sweet trade ; let fooles burne in their fire Of modest love , I 'le on to my desire . Exit . Actus primi , Scena tertia . Enter Caricles , Sysimethres and Nebulo . Sysim . Prethee honest friend Shall I intreat thee to go forth and bid The pretty girle without in the next roome To come here to me . Nebul. Yes sir that I shall , I love to be imploy'd a messenger To pretty mayds , is she so beautifull ? Sysim . O wondrous faire and beautifull . Nebul. I 'le then Usher her safely in , and kisse her too . Exit Nebulo , enters againe with Cariclea . Sysim . See here the second gift I meane to give you ▪ More pretious then the first , you told me sir You had a daughter once , but rap'd by death . Here is another for you , use her well . Caric. I am amaz'd to see so rare a beauty . Such an Angel-like creature . Sysim . Cease your wonder ; The mother of this beautious girle which here Standeth before us for a certaine cause Which you shall learne hereafter , laid her forth Clad in such weeds as commonly is us'd For such a purpose , so committing her To fortunes doubtfull chance , but I by hap Finding her tooke her up , for t is not lawfull That we neglect a soule when once it hath Entred a humane body , ( being a precept Amongst the wise men with us , to be whose Unlearned scholler I was once judg'd worthy ) Beades even in the infants eyes appear'd , Something which bred both wonder and delight . With her I found this bag of precious stones Which I gave you of late , and a like cloth Wrought full with letters in her mother tongue , Wherein contayned was her whole estate ; Her mother as I ghesse procur'd the same , Which after I had read , I knew from whence and what shee was , and therefore carryed her Into the Land farre distant from the City Delivering her to certaine honest shepheards To bring her up , with charge that they should not Reveale her unto any ; for those things That were found with her I detain'd with me , Least for them she might suffer any danger , And thus at first this matter was kept close . Caric. But what befell her after pray goe one . In processe then of time this princelie maid Growing and as she grew encreasing still More faire then any women else besides ( For beautie sur●lie cannot be conceald Though under ground but would from thence appeare ) I fearing least her fortune should be knowne And I brought unto danger , su'd to be Sent in embassage to the Deputie Of Egipt and abtained it , therefore come I And bring her with me , full of zealous care To set her busines right and in good order . Caric. Leave that to me . Nebul. But chiefly unto me , I 'le be her guardion too . Caric. What will you have me doe concerning her ? Direct me , and I 'le punctualle observe it . Sysim . As touching her , first I commend her to you , ( And to the gods who hitherto have kept her , ) On such conditions as by oath you 'r bound To see perform'd , that is that you will use her As a free woman ought to be , and give her In marriage to a free man , as you doe Recevie her at my hand , or rather of Her mother who hath left her to your charge : I hope you will performe all things according Unto your oath , and answer the opinion I have of your good manners , which I finde By some few dayes experience to be Greekish indead ; this much I had to say Before I executed my commission Concerning my embassage , other secrēts Belonging to the maid , I 'le tell you them To morrow in more ample manner , if Yon please to meet me about Isis temple . Caric. Expect me there then ; but I cannot brooke So long a time to see the Virgin ma●k'd In so obscure a manner . Sysim . Now I cannot Stay to discover what I know of her ; The Deputie of Egypt hath appointed This day for hearing of me : farewell both . Exit Sysim . Caric. Can you speake Greeke my pretty sweet heart , can you ? she smiles upon him but saies nothing . No , can you speake Egyptian ? neither sweet ? Nebul. I 'le undertake to teach her both the tongues So I may be her tutor . she frownes upon him . Caric. Nebulo Thou seest I have another daughter now , She shall be called faire Cariclea Deriv'd from Caricles which is my name . Nebul. Would I had such a daughter too , she should not Have then so course a name , all men should call her . The pretty Nebuletta ; Nebulo , Then Nebulona , then neate Nebuletta , A sumptuous pedegree , how sweet it runnes ! Caric. Thy house would flourish then , were she thy daughter . Nebul. Above the clouds , the gods would lodge themselves Beneath my roofe , and powre downe plenty on me In golden showers to rest in Danaes lap . Caric. What growne so high conceited Nebulo ? Nebul. Something inspir'd my braine , I know not what sir , But now i 'm come unto my selfe againe , 'T was but a toy that tooke me . Caric. I believe it , Many such toyes doe take thee in the head : Get me a maske , I must convey this damzell Muffled home to my house . Nebul. She need not be Asham'd to shew her face , it may procure her , A husband by the way for ought you know ; You shall but wrong her much in doing so . Caric. Sirrah away , dispute no more , but doe it , Exit & redit with a maske , they muffle her . Nebul. 'T is pitty faith methinkes to use her thus , 'T is such a pretty thing . Caric. Come you must goe With me my daughter deare where you shall be Us ▪ d and respected as my native child : When I have understood ( harke Nebulo Her 's newes for thee ) by good Sysim●thres My daughters further state , we 'll hye forthwith To Greece and Delphos , and put on againe My first religious habit ; to your shrines Ye gods we 'll offer sanctified minds . Exeunt . Actus primi , Scena quarta . Enter Demeneta and Thisbe her mayd . Demen. When sawest thou Cnemon , Thisbe ? This . Know you not That Pallas high feast call'd Quinquat●ia This day was celebrated here in Athens , One with a ship by land , ( as is the manner ) Was consecrated , Cnemon was imployd , Clad in his robes , and on his head a crowne , To sing the usuall hymne due to her praise I saw him busie in the ceremonies . Dem. Is this the day ? by Iove I knew it not , Else had I beene spectator of the sight , Chiefly to see my Cnemon in his office , Could I be angry with him , I should chide him For not acquainting me . This . He did it neatly ; I would not for my maiden-head have miss'd So rare a sight , not for ten maiden-heads . Dem. Are all the rites and ceremonies done ? I faine would see yet the conclusion . This . Mistresse , t is to late ; see Cnemon there return'd in all his robes . Enter Cnemon in his robes crowned , Demeneta runnes to him and takes him in her armes . Dem. My young Hippolitus , and my deare Theseus , Welcome , O welcome to me . Cnem. Heavens defend me From this lewd Phadra — aside . Mother what d ee meane To burne me thus with kisses ? Dem. Burthen thee With blisses too I can , my pretty boy , If thou wilt love thy mother . Cnem. In what nature Require you that ? if as it ought to be , That children love their Parents , I agree . Dem. As Venus with Anchises sported once In Ida grove , so let mee sport with thee ; Dost understand me now ? Cnem. You are too bold , Too impudent . Dem. Nay , prethee doe not frowne , This night I must enjoy thee , and thou me , Thy fathers absence doth invite us to it ; I will maintaine thee like a Princes sonne , Glittering in gold , and our sweet furtive sports Keepe from the sunne and knowledge of the gods , No one shall know it . Cnem. Hence incestuous woman , Think'st thou to make me wrong my fathers bed , And to commit an act so foule as incest ? Tempt me no more ; by heaven , by earth and all Th' immortall gods , I 'le die a thousand deaths Ere thinke a thought on 't , much lesse yeeld unto it , Your damned wit , nor quaint inticing words Shall not prevaile , my hate exceeds my love . Exit Cnemon in a rage . Demen. Am I despised thus , and my hot love Requited with disdaine , as cold as ice , By such a youngling ? he shall know the difference Betweene a womans favours and her frownes , And curse too late his foolish modesty : Goe Thisbe to the Castle , tell my husband I am not well , intreat him to come to me With all the speed he can . This . I shall sweet Mistresse . — Exit Thisbe . Demeneta lies down upon the bed , faining her selfe sicke . Dem. What raging fires still burne me ? how I am Divided in my selfe tweene love and hate , two mighty passions combatting together ? Love would prevaile , if reason might be judge , But love is too unreasonably harsh : Hate therefore execute thy proper function , Enflame my breast with rage and high disdaine Against this brat that gave me the repulse , Inspire my study in his Tragedie . Enter Aristippus and Thisbe . Arist . How fares my sweet heart , that she keepes her bed ? Dem. Deare husband , very sicke and in ill case . Arist . The gods forbid , that sound doth strike me dead ; What ailes my dearest wife ? tell me the cause Of this your sudden sicknesse . Dem. Nothing Sir , I know no cause at all . Arist . Come , come , you must not Conceale your griefe , but lay it ope unto me , I doe beseech my love . Dem. Since you are so Importunate to know it , understand The goodly young man , sonne unto us both ( To you by nature , but to me by love ) Whom I ( the gods know ) held as deare unto me As you , when he perceiv'd by certaine tokens I was with child by you ( which thing I kept Hid from your knowledge till I knew my selfe The certainty ) and waiting for your absence , When I in wonted manner councell'd him To leave his whores , and to avoid his cups ( Which things I knew he lov'd , but would not tell you , Lest I should run into the ill suspition Of stepmother ) whilest I in gentle manner Told him these things , I will not speake the worst , Nor in what sort he did revile us both , But last of all , he spurn'd me on the belly , Which hath procur'd this my disease and paine . Arist . O villaine , I will scurge him even to death ; Thisbe , goe call him hither . Exit Thisbe . Then presently enters Cnemon , Aristippus falls presently a buffetting of him without speaking a word , then calls his servants and scurgeth him with rods . Cnem. Deare father , I beseech you let me know The cause of this your anger and my stripes So cruelly laid on mee . Arist . Oh cleanly dissembler , Thou wouldst indeed know thy owne fault from me . Hee beats him afresh . Cnem. Yet now at length , Sir , let me understand What I have done , that thus provokes your wrath , The gods doe know my innocence . Arist . Base wretch , Thy innocence ; would she belie thee thinkst thou , That lov'd thee better than her selfe ? away . Get out of my sight , I will not heare thee speak . Exit Cnemon . My dearest Demeneta , cheere your selfe , Strive to forget the paine . Dem. I 'm in bad plight , So that I doe not onely feare the life O● that I go● with , but mine owne , besides , These accidents are dangerous to women ; Yet , Sir , it griev'd me that you tooke so sharpe A punishment of Cnemon , for all this I cannot chuse but love him . Arist . That 's thy vertue , But banish him thy thoughts as I will doe , Hence forth as most unworthy of our love ; Come sweet , you shall remove from hence into A fitter roome , I 'le send a Doctor to you . Exit Aristippus . Dem. You doe mistake my pulse , whose veines doe swell With rage and furie , and shall live in paine , Untill I be reveng'd . This . My Mistresse knowes How to deceive old Dotards with false shewes . Exeunt . Actus primi Scena quinta . Enter Nebulo solus , frisking for joy . Nebul. WEe shall fall downe the river Nile to night , and hoise saile for Greece , brave newes , comfortable newes , my heart capers within me for joy , that I shall see my countrey againe ; my Master is sore troubled for blacke 〈◊〉 his constrained flight , which hath defeited their appointed meeting and conference touching Caricleas fortunes , but haste our journey the sooner , there 's my comfort . I left him cursing the Deputy , and invoking the god Apollos wrath to plague him for dismissing the Embassadour so suddenly , with such deadly threatenings to depart the Kingdome . Alas , poore maid , I pity thee , that by this meanes thou shalt not be able to knowe who begot thee nor who brought thee forth , but all 's one , thou wilt soone learne to be begotten , and to bring forth by instinct of nature and thy owne experience . Catadupice adiew adiew , adiew gentlemen ; when you see us next , t will be in Delphos ; away , away , away , merrylie , merrily . Exit . Finis actus primi . Actus secundi , Scena prima . Enter Calasiris Isis priest at Memphis . Am I the goodesse Isis priest , and burne In these unlawfull fires ? shall Rhodopis With her Venerious charmes subdue my heart , And make me breake that temperance of life Which I have hitherto preserv'd unspotted ? What shall I doe ? I cannot stand the push Of these strong passions , yet I am resolv'd Nere to commit the act , nor so to staine My priesthood with dishonour ; Isis temple And secret places shall not be defil'd By Calasiris , no I 'le rather bannish My selfe from sight of cursed Rodopis , Least staying here I should beforc'd to doe So vile a deed ; I am resolv'd to leave This statelie City Memphis suddenly , I 'le give it out , my iourney is for Thebes To see my eldest sonne call'd Thiamis . VVith this pretence I shall unquestion'd goe , But there 's a City sacred to Apollo In Greece hight Delphos , there I 'le bend my course ( For t is a Colledge where wise men resort Free from the concourse of the common people ) To visit my old friend priest Caricles . When whorish beautie and vaine pride display Their gaudie colours , wise men shun the way . Exit . Actus secundi , Scena secunda . Enter Demeneta and Thisbe . Dem. Thisbe my wench , thou must be secret unto all my commands . This . As your owne heart could wish , as your trusty cabinet . Dem. I am confident of thee ; thou know'st how I lov'd that proud boy Cnemon , what proffers I made him , what favours I bestow'd upon him , and all to winne him to my imbraces , yet how scornfully and scurvily he refused me , with what disdaine he left me ; I am now resolv'd no longer to sollicite my love but to execute my revenge ; I have devis'd a dainty plot against him , which will take according as I would wish , follow thou my directions . This . I will not digresse a haires breadth mistris . Dem. Then thus I schoole thee , make a shew that thou lov'st Cnemon exceedingly , entice him to thee with beckes and amorous glances , he 'll soone be caught with these baites , especially having heretofore long nibled upon thy beauty ; frequent his bed often , be not asham'd , it shall be for thy great advancement , and whereas thou art now a bondmaid , thou shalt be made free forever . This . I am your creature in all things , especially in matters of this nature . Dem. When thou hast done this which I command thee , I will instruct thee farther . Exit Demeneta . Manet Thisbe a little . This . I waite your pleasure . I must give Cnemon good countenance , well , I must entice the young man , well , I must lie with him too , very well ; faith these are no harsh commands , it shall never grieve me to be imployd in such worke , would my mistris had no harder labour for me , this is a taske of pleasure ; I have a warrant now for what I shall doe ; I durst not yeild to Cnemon before when he attempted me , now let him come with his stoutest artillery , I will stand the charge valiantly . Enter Cnemon . Cnem. Faire Thisbe are you here ? why now I like you , You smile upon me , and your countenance Darts amorous glances which before cast frownes , Now you appeare like Venus . This . Courteous Cnemon , Although at first I did deny your suit , Impute it not to want of love , but place And oportunity , besides the doubt And danger which the action brings with it If once discover'd , made me to commit So grosse an errour . Cnem. Will you be reform'd Upon mature counsell ? This . You shall see I will not be refractory to ought You shall advise me , I doe know your mind , Cnem. Come with me then and learne to kisse and smile , You know the backe way to my chamber sweet . Cnem. I do , and will attend you , there wee 'l meet . Exeunt . Actus secundi , Scena tertia . Enter Caricles and Calasiris . Caric. Welcome to Greece my worthy friend and brother , And in the fittest time , because I shall Need your assistance in the perfecting A businesse which concernes me , you are wise And can perswade , when reason is your theame . Cala. What I can doe , our long acquaintance sir And brotherhood in travell and vocation , VVils me to render it unto your service ; VVherein can I be usefull to my friend ? Caric. In this , you know last night I did relate Cariclaes story , how I did receive her And brought her from your Egypt here to Greece , where in a short time she hath learn'd our tongue , And so farre passeth she all other beauties That she attracteth all mens eyes to gaze VVith admiration on her , as well strangers As Greekes , so thatwhere e'r shee be conversant , Either at home , or in the Temples , or At publique exercises , all mens eyes Are fix'd upon her with as great devotion As if she were the image of some goddesse Lately created ; that which grieves me , is She loathes to heare of marriage , and resolves To live a maiden still , and so becomming Dianas servant , for the most part doth Apply her selfe to hunting and to shooting ; I had a great desire to marry her Unto my sisters sonne , a fine young man , Well manner'd , and faire spoken ; but I cannot , Either by prayer or promise , or by force Of argument perswade her thereunto : In this I crave your helpe , deare Calasiris , Use some point of your wisedome to perswade her To know her nature , that she is a woman , And that she would not so degenerate From all those of her sex ; this I beseech you To doe for great Apollos sake , and all Your countrey gods . Calas . In this point , Caricles , I 'le doe my best indeavour . Enter Nebulo . Nebul. Master , come Away for shame , the captaine of the Aenians Embassage stayeth for you at the gate For to begin the sacrifice . Calas . Pray Sir , What are those Aenians ? what their holy message ? What sacrifice make they ? Caric. They are the noblest Of all Thessalia , this same sacrifice They send to ' Pirrhus , stout Achilles sonne , Every fovrth yeere ( at such time as the feast Agon is kept unto Apollo here ) For here was P●rrbus massacred before Apollos altars by enrag'd Orestes , This message is more honourably done Than any of the rest , because they say The Captaine is sprung from Achilles line . Indeed , such is the beauty of his person And brave majesticke carriage , as confirmes He is some goddesse sonne . Calas . I faine would see him . Caric. You shall , and his brave order'd sacrifice , Cariclea too , my daughter , must be there To day by custome , at the funerall pompe Of Neoptolemus , but you have seene her Before . Calas . Yes , and done sacrifice together . Caricles . Come , you must goe unto the Temple with us To helpe me in this ceremonious worke . Calas . Lead on , I 'le follow , if I 'm prompted right , Strange things will happen after this rare sight Exeunt . Actus secundi Scena quarta . Enter Cnemon and Thisbe . Cnem. Thisbe my love , we must act closely , and with great circumspection , lest we be discovreed by the mischievous Demeneta , who ( as thou say'st ) hates me more now than she lov'd me before . This . You talke simply Cnemon , if you count it a dangerous matter for me being a bond-maid , bought with money , to be taken a bed with you ; what punishment thinke you her worthy , who is a free-woman , and lawfully married to a husband , yet playeth false , and beareth a man too many . Cnem. I judge her worthy of death , but who is the person , prethee ? This . Your vertuous stepmother , my Mistresse Demeneta , now you may be reveng'd upon her by discovering it to your father Aristippus . Cnem. I can scarce believe it . This . To confirme my report ( if you please ) I will deliver the adulterer unto you in the very act . Cnem. You shall doe me a courtesie then . This . VVith all my heart , not onely for your sake who have been injured by her before , but for mine owne also , who , for that she hath me in jealousie , am used of her very extreamely , wherefore if thou be a man apprehend him . Cnem. Else let me die in scorne and infamie , I le kill them both , for ne're shall it be said , That Cnemon knew his fathers bed defil'd And durst not be reveng'd , assist my hand Infernall furies , Thisbe lead the way That I may doe the deed ere see the day . Exeunt . Actus Secundi , Scena quinta . Enter Aristippus and Demeneta . Demen. 'T is late 'i th night , sweet husband , let 's to bed , I cannot have too much of your imbraces , The envious day will interrupt our sport , Me thinks we married were but yesterday . Aristip . Conceiv'st thou so , that doth proceed from love ; But I am old , and thou a sprightly lasse . Demen. You wrong your selfe , you are a lusty man , For were you old the dull effects of age Would then appeare , but I have had experience Of your performance , Cnemon , I believe , Your sonne is not so active in his trade . Aristip . If it be so , then sure the youthfull heat Of thy faire body hath infused life Into my withered vaines , more powerfull then Medeas charmes , when ●he stir'd up fresh blood In the decayed body of old Aeson . Enter Cnemon with his sword drawne followed by Thisbe , a candle carried before , he comes hastily to the bed . Cnem. Where is the villaine , the most worthy lover Of this chaste dame ? his father leapes out of the bed , and falls on his knees before him . Aristip . My sonne , have pitty on thy fathers age , Spaire his white haires , take not away his life That gave thee thine , and brought thee up with care , We doe confesse we wrong'd thee , yet the fault Was not so great that it should merit death ; Asswage thy fury , and put up thy sword , Imbrue not in thy fathers blood thy hands . Cnemon in amaze lookes round about him for Thisby , who had conveyed her selfe away , and being thus astonished , his sword fell out of his hand , which Demeneta straightwaies tooke up . Dem. Did I not tell you this before , sweet heart , To looke unto this princoks pride and hate Who would no doubt , if time had serv'd his turne , Attempt some mischiefe to destroy us both . Aristip . You told me so indeed , but I believ'd not ; Now I do finde it true , which to prevent I 'le raise my house and bind him fast , to morrow I 'le carry him before the people to Be judg'd for his offence ; let nature goe In parents , when sonnes prove unnaturall so . Exeunt . Actus secundi , Scena sexta . Enter Nebulo and Nebulona . Nebulo . Nebulona my pretty chickin , how faires thy body ? didst thou not thinke me lost long agoe ? Nebulona . I gave you for dead in good faith , and was in the humour once to marry another man ? Nebulo . Why sure thea wert not , thou dost but jest I know . Nebulona . Truely I was , nor could you blame me for it if I had ; is it not a torture , thinke you , for a woman , to stay seven yeeres without her husbands company ? Nebulo . Methinkes my browes begin Acteon-like to bud already , they are very knotty , I pray God thou hast not graft something there , I begin to suspect it shrewdly by diverse signes and tokens , how comes your belly so high wife ? Nebulona . 'T is nothing but a timpany I am sometimes troubled with . Nebulo . I do believe thee , how long is it since you perceiv'd it to grow upon you ? Nebulona . About two moneths since , the Doctor tells me I shal be free of it very speedily . Nebulo . He is a foole , I am a better Doctor then he , thou shalt goe with it this foureteene weekes yet or thereabouts ; come you are a whore , and have abus'd my honest bed ; I le have you before the Justices to be punish'd for thy offence . Nebulona . Spare me prethee gentle Nebulo , and hearken to my counsell a little , since thou art a cuckold ( as I doe not deny it ) choose whether thou wilt weare the hornes in thy forehead , and so all men fee them , or put them into thy pocket , and no man see them , I leave it to thy owne discretion . Nebulo . Why then I am a cuckold it seemes ? Nebulona . I cannot say against it truely , and speake the truth , if I should , this marke of thy fortune here deepely stamped would bewray me , be not so foolish now as Vulcan was , to make a proclamation of thy sorked order . Nebulo . Did Vulcan do so ? Nebulo . Yes , but afterwards he repented it for he forg'd an artificiall net , with which he caught his wife Venus and Mars a bed together in carnall copulation , then called all the gods and goddesses to be spectators of his owne shame . Nebul. But what said they when they saw it ? Nebulona . They commended Mars , but condemned Vulcan for being the publisher of his owne disgrace . Nebul. But t was a shame for Mars to be caught so . Nebulona . The gods wish'd every one of them if that were a ●●ame to be shamed in the same manner . Nebulo . but how did Venus take this ? Nebulona . In scorne of the smith and in revenge of this trick hath made his head as hard as his anvile . Nebulo . Thou hast devis'd a pretty story in thy owne defence , 1'st best to follow thy counsell , and say nothing , or stirre this bad thing and make it stinke the more ? Nebulona . You may do what you please , but I have told you the best course . Nebulo . Let it be so then ; I have travelled well I trow , and to good purpose , at my returne home to father a child , of which I did not beget so much as the least finger or the least toe ; if this be the fruits of travelling , God keepe me from it hence forward , and all good folkes besides ; come Nebulona we are friends , do so no more , and all is forgotten . Nebulon. Not , if you stay at home and warme my bed , But if you leave me , then have at your head . Exeunt . Actus secundi , Scena septima . Enter the sacrifice to the tombe of Pirrhus in the manner of a Hecatombe led in by the Thessalians , who had each of them a white garment knit about them , these were entertayned by so many virgins of Thessalia standing in a ring with their haire loose about their cares ; the maydes were divided into two companies , those who were in the first carryed flowers and fruite , the other carried in backets other fine knackes and perfumes , at the sound of musicke and a song made fit and agreeable to the musicke , they danced , the song was made in praise of Thetis . The Song . O Nereus god in surging seas , we praise thy * daughter deare , Whom Peleus at commandement of Jove did make his pheere : Thou art the goddesse we adore in Sea a glimpsing starre , Who 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 , s●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 , ●hat he be cast headlong into the dungeon . Cnem. O cruell stepmother , and most unkind , ●or thy curs'd sake am I so ill intreated ●gainst all equity and justice too , ●hou kil'st me contrary to course of Law. 1. Iudg. Your sentence is too hard and too severe , ●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 ●he dungeon . 1. Iudg. since we differ conscript fathers , ●n our opinions , I doe thinke it fit ● 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 ●ie or be banish'd ! The people . banish'd , banish'd , banish'd . 1. Iudg. Then Cnemon , this must be thy punishment , ●erpetuall exile from thy native land ●ever to be revok'd , which if infring'd ●y thy presumption , then expect to have ●o mercie from the senate , but a grave . ●eake up the Court. Exeunt , Actus secundi , Scena nona . Enter Caricles , and Calasiris . Caric. Saw you my onely joy , and the sole honour ●f Delphos , faire Cariclea my daughter ? Calas . This was not sir the first time that I saw her ●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 dese●●'d , But being with them in the self●same aire , Let love be argument and proofe of thi● , 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 rusti●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 self● 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 ●y any words of comfort , no man knowes What a sharpe corsive it was to my heart , ●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 ●eserve this punishment and greater too . Demen. How readie thou art Thisbe to doe mischiefe , Thou art the fire brand that hast kindled this Combustion in my heart , thou hast not beene A helpe unto me ▪ but a hinderance In the fruition of my love , by thee And by thy meanes I have lost my onely joy , And yet for all this thou dost still incense me To run on in this way ; most wicked wretch . This . Well I perceive your mind , she thinkes to make me Support the fury of her franticke sits , But I shall overreach you sure in wit , And lay the saddle on the right horse backe , aside . Why do you thus accuse your trusty servant ? You know I did but what I was commanded , Nor ere did any thing without your warrant , If this thing happen'd not as you would have it . Ascribe it not to any fault in me , But rather , as you justly may , to fortune ; If you will have me yet devise some way To remedy your present griefe and sorrow , You shall perceive how ready my good will Shall be at your commands . Demen What remedy Can possibly be found , since he that can Ease me and none but he , is separated At such a distance from me ? and besides Th' unhop'd for lenity of those which gave Sentence against him hath destroyd my hopes . I would he had suffered death , for then in me Had quenched beene the flames of burning love . Hope that is past removes griefe from the heart , And when despaire possesseth troubled minds They intermit all sorrow building on Th' impossibility of their enjoying ; But as it is methinkes I see and heare Cnemon complayning of my cruelty , And how by unjust guiles I did ensnare him ; Sometimes me thinks he comes to me as if I should enjoy him , othertimes I bend My course to him where ere he lives remote ; These things enflame me , these things make me mad , But O ye gods , I have as I deserve ; Why did I not with good will seeke to win him Rather then by deceit and craft compell him ? Why did I not most humbly sue unto him Rather then wrong him like an enemy ? It may be at the first he did deny me For maiden modesty , and feare to foule His fathers sheets , but had I persever'd Unto the end , he might have beene allur'd To condescend by faire meanes to my will ; But O my Thisbe tell me , tell me quickly What remedy is that thou wouldst devise For me and saist is easie ? This . Mistris this : All men suppose that Cnemon is departed The towne of Athens and the territory As he was judg'd to doe , but I know well ( Who have search'd all things meerely for your sake ) That he remaines here still in secret manner With one Arsinoe whom I thinke you know , Shee playes well on the Virginals , with her He lyeth every night , for this faire maid Won with his love , and pitying his distresse Receiv'd him in , and promiseth as soone As all things are provided for her journey , To goe away with him . Demen. O happy wench , Happy Arsinoe is thy destiny , Though banishment or death with such a partner ; But what doe these thinges ought aduantage me ? This . Much , I 'le pretend I am in love with Cnemon , And will desire for old acquaintance sake , Arsinoe would be pleas'd to suffer me In stead of her to lie with him one night , Which if I can obtaine , it shall be yours , You shall enjoy him in Arsinoes stead , And I le provide before he go to bed He shall have wine sufficient , least our plot Should be discover'd ; if you have your wish , Rest then contented to give o're your love , For in most natures it is easily seene That such love whose beginning 's violent After the first experiment decayes And waxeth cold , but graunt it burne a fresh Within your bosome ( which ye gods forbid ) T is but to make a new voiage , & seeke out A new way to atchieve it . Demen. I approve , And praise thy rare inuention deerest Thisbe ; Farle not to put this plot in execution , And I shall well reward thee . This . Feare it not . I crave but three dayes to bring this about . Demen. T is granted ; if thy wit can worke my pleasure , How I shall love my Thisbe beyond measure ! Exeunt . Actus tertii , Scena secunda . Enter the banquet , after Theag. Caric. & Calasi . with attendance . Theag. Welcome my honoured friends , and holy fathers To my poore Table here , please you to sit And eate of what the gods have sent us . Caric. Sir , Super abundant are your cates and dainties , F ire Cleopatra that luxuri●us Queene Might revell here , and be contented too , We that are Priests use no such dainty fare Whose lives are squar'd by rules of temperance . Theag. We will not cause you breake those rules , nor swerve From your religious order , but sometimes A little Wine will much enflame your zeale To holy duties , reverend Caricles I must begin to you . drinkes to him . Caric. Theagines , I must returne you thanks . Theagines on a sudden falls into musing , sigh●● , and ●●angeth his countenance sometimes red , sometimes pa●e , and gapes withall , as if he were not well . What meaneth this variety ? I thinke Some envious eye hath look'd upon him too , Methinkes Cariclea and Theagenes Haave one disease . — softly to Calasires . Calas . By Isis that they have One and the same disease , thus it appeares : Since he next to your daughter was the fairest Of all the shew at that brave sacrifice . Theagenes begins to recollect himselfe . Theag. Sirs , pardon my stupidity and dulnesse , A little fit of passion did possesse me , But now t is past , here worthy Calasiris , I drinke a health to the faire president Of our late funerall pomp . Calas . Excuse me Sir , I drinke no healths , yet thanke your courteous proffer . Theag. Refuse Car cleas health ? Caricles . Sir , be not angry , This man ne'r drinketh wine , nor eats the flesh Of any living thing . Theag. That 's strange , how comes it ? Caricles . He 's an Aegyptian , borne at holy Memphis , And Isis Priest , whose custome is t' abstaine From wine and flesh as things unlawfull . Theag. Then Bring me some water , wise and reverend man , Pardon my ignorance which knew it not ; Now Sir to you in your owne element , And let this table make a lasting league Of amity betweene us . Calas . Let it be so , Worthy Theagenes , for I doe much Desire that combination . Theag. Ere you goe Please you to see a dance in armour , call'd Pyrricha , which we use in Thessalie . Caricles . What pleaseth you doth please us . Theag. Sound musicke then . The Thessalian youths with Theagenes their Captaine , dance Pyrricha in armour , with a gracefull dexterity , which ended , the Priests take their leaves , and bid Theagenes adieu . Caricles . Thanks for our worthy entertainment Sir. Theagenes embraceth Calasiris very often , and at parting whispereth him something in the eare . — Exeunt all . Actus tertii Scena tertia . Enter Calasiris solus . Calas . 'T was not a dreame or such like fantasie , As oftentimes invades and creepes into The mindes of men , when Morpheus shuts their eyes , That tooke me last night napping in my bed : No , t was no dreame , but a true apparition . I saw Apollo , and Diana both Appeare before me , and with them they brought Theagenes and faire Cariclea , Apollo gave me him , Diana her , With this command , goe take these young folkes with thee , And haste thee home unto thy native countrey , T is time , for so the Destinies command , Love them as if they were thy naturall children , And when thou comst to Egypt , leade them further , Where it shall please us gods to give direction ; With that they vanish'd , and a token gave That it was not a dreame , or a false vision : Immortall powers , your hests I will obey , If you vouchsafe to point me out the way . one knockes . Who 's there ? Theag. 'T is I , Theagenes your friend . Calas . Theagenes , the brave Thessalian Captaine , Most welcome Sir , what businesse was of force To make you stirre so earely ? Theag. Reverend Father , A stirring one which keeps my thoughts awake , And banisheth sweet slumber from mine eyes , Hath made me breake your morning meditations , And though I suffer beyond thought of man , Yet blush I to reveale my griefe for shame . Calas . Come , 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 flower is yet to spend and strength of youth . Ars . That flower thou soone wilt crop , and wast the seed . This . In time I may , at night expect me sister . Ars . I le waite you home . This . If this my plot doe hit Nere was the like devis'd by womans wit. Exeunt . Enter Demeneta , and Thisbe againe with a candle . Thisbe . Come mistris , let me make you unreadie instantlie , all that I promised you is done , I will goe fetch young Cnemon unto you who is making merrie here by , and returne suddenlie , lye downe , take your pleasure and say nothing . Exit Thisbe . Enter Thisbe followed by Aristippus . This . Bind the adulterer fast master . With that she ran to the doore and made it give so great a crash as she could , crying out in this manner : O wonderfull thing , the villaine is fled , take heed sir that you be not againe deceived . Arist . Peace be of good cheere , I have this wicked and mischievous woman which I most desired . O thou much hated of the gods , I have thee And all thy shame about th●e , come thou shalt With me unto the City , to receive What punishment the lawes allot to such As live unchast , and wrong their husbands bed , Which is no lesse then death . A●i●t●pp●s dragges her along , but she pulling herselfe out of 〈…〉 m●●s hands , sell suddenlie of purpose into a pit made 〈◊〉 the stage , and so ended her life . Aristip . See Thisbe , is she dead ? This . Oh yes , her necke Is broaken sir . Aristip . Then hath thy punishment Prevented what the law should have inflicted ; I le to the people and declare this matter , And with my friends consult what meanes to use For to call home my sonne from banishment , Whose truth and innocence doth open lie By this unheard of strange discovery . Exeunt . Actus tertii , Scena sexta . Enter Cariclea , she lieth downe upon the bed indispos'd , her kinsfolks weeping about her , then enter Caricles and Calasiris . Caric. My child , my daughter deare , tell me thy father The cause of thy disease , have a good heart , This wise man Calasiris is requested By me to finde some remedy to cure thee , And he can well performe it as a man Of heavenly knowledge , and a sacred priest . My most ●ndeered friend , you shall doe well To suffer him to exercise his art And holy spels for your recovery , For I perceive thou art ore-look'd my child . Caric. Sir t is my duty to obey your will In all things you command me . Calas . Then depart Deare Caricles , and all the rest avoyd The roome , we must be private here together , Fetch me a little Laurell and a stoole Having three feet , some fire and frankincense , And let no man disturbe us till I call . It shall be done forthwith , heavens crowne your worke . Exeunt all but Cariclea , and Calasiris . Calasiris begins to burne frankincense , to mumble with his lips , to lay lawrell upon her from top to toe , to gape & make strange gestures , while Cariclea , wagged her head oft and smiled . Caric. Father you are deceived in my griefe , You cannot ghesse at it for all your art . Calas . Nay daughter say not so , but cheere your selfe , For what doth vex you is a malady Common , and easie to be cur'd by me ; Thou west ore-look'd not onely at the pompe Of Pirrhus funerall rites , but at the race In armour too when you were overseer , And gave the prize unto the conquerour ; Theagenes was he that overlook'd you , Whose want on eye was alwaies fixt upon Your splendant beauty object of his sight . Caric. Whether he daign'd to looke on me or no Apollo have him in his custody ; But whence is he , and what 's his pedegree ? Calas . He 's a Thessalian borne , and as you hear'd Descended from Achilles , who although He have bewitch'd you with an envious eye , He suffers more than you by the reflex Of your Sun-burning eyes upon his heart . Caric. 〈…〉 you wrongfully accuse the man Of witchcraft , ●ho hath done no harme at all , There 's no such matter , t is some other sicknesse . Calas . Then tell me daughter , and conceale it not If you desire to find a remedy , I am no stranger to you but your friend , and old acquaintance of your loving father , I am of your profession too , a priest , I 'le keepe your counsell , and be bound by oath To helpe you what I can ; all griefes are cur'd In the beginning , but if left alone At length they grow incurable ; declare Your minde at full . Caric. I love Theagines . Calasiris . I knew so much before , he loves you too , I 'le be your faithfull friend and true assistant . Enter Caricles , with Acestinus a skilfull physitian . Caric. Deere friend what have you done ? what newes have You to tell me that is good ? Calasir . All shall be well Caricles shall be heal'd to morrow morne Of her infirmitie , I now will leave you To prosecute my busines for her health . Caric. Adiew deere friend , the gods reward thy paine . Heere Acestinus , lies the sicklie patient Exit Calasiris . You are well read in physicke , feele her pulse And give your wise opinion . Acestin . fairest maid Where doth your paine lie most ? She turn'd her face from him , and repeated with a loud voice this verse of Homer , Achilles to the bravest man of all the Greekish rout . Acest . Her state of heart I finde Priest Caricles , My labour is in vaine , no physicke can Restore her to her health . Caric. The gods forbid , Why say you so , must my deare daughter die Without all hope of her recovery ? Acest . Peace make not such adoe , but here 〈…〉 speake . Our art sir , doth extend no further then He drawes Caricles aside . To cure distempered bodies , if the mind Diseased be without the bodies sicknesse , We have no helpe for that , the maids disease ●●es in the mind , her bodie 's in good state , No humours doe abound there , no headach , No fever burnes her , all is free within . Caric. What then should be the cause of these her fits , Utter what you perceive doth trouble her , I doe beseech you , skilfull Acestinus . Acestin . T is love doth trouble her , which who knowes not Is an affection and griefe of the heart , Doe you not see her eyes swolne in her head Rouling one every side , her visage pale , Her halfe distraction , how she uttereth What ere comes in her minde , and sleepes but little ; In briefe I doe perceive that she hath lost The moisture of her body , and indeed Just amplitude thereof , my counsell is You finde her out a man and that with speed . Exit Acestinus . Caric. A man , heavens grant she be enclin'd that way , Then Calasiris hath plaid well his part ; How fares my daughter now , what sicknesse hast thou ? Shall I send for more Doctors yet ? Caric. T is needlesse , Send none to me but Calasiris onely , He hath the art to ease me , and none else . Caric. I le send him to thee , sleepe Cariclea , Untill he come : if Alcamenes love Possesse her heart , thanks to the gods above ▪ Exeunt . Actus tertii , Scena septima . Enter at one doore Theagines , at another Calasiris . Theag. My worthy friend most opportunely met . Calasi . What , beautifull Theagines ! Theag. How can he Be beautifull that pleaseth not Cariclea ? Calasir . No more , you make me angrie thus to doubt My skill by which she is entrap'd in love . And longs to see you . Theag. What is that you say ? Doth faire Cariclea wish to see me father ? Why doe you then detaine me here , and not Conduct me to her ? Theagines offers to run forth , Calasiris catcheth him by the cloake , and holds him fast . Calas . Nay sir stay a while , Though you are very nimble of your feet , You must not thinke this matter must be handled As if it were a prize for every man That list to get it , take my counsell first ; Know you not that her father Caricles Is the chiefe man in Delphos ? that the lawes Give present death to such as st●ale a maid . Without their friends consent ? be wise my sonne . Theag. The matter were not great although I dy'd After I had enjoyed Cariclea , Death for her sake is life , but Calasiris If you thinke good , let us demand her of Old Caricles her father for my wife , I doe suppose my blood is high ynough To be commixt with his . Calas . We shall not speed , Not that he thinkes you any way unworthy , But ' cause she 's promis'd to his sisters sonne By him in marriage . Theag. O ye gods above , It cannot be , nor shall it by your leaves , Theagenes , and none but he shall wed Cariclea , who ere presumes to touch My goddesse but my selfe , shall sure repent it , This hand is not benum'd , nor this sword blunt But it can take revenge . Calas . It shall not need , Theagines be patient , be but rul'd By me ▪ and we will bring all things to passe According to your wish ; now leave me here Alone to project on your good , be carefull You be not seene oft-times to talke with me , But when you come , come private and alone To shun suspition . Theag. Farewell reverend Father . Exit Theagenes . Enter Caricles . So efficacious is your wisdome sir , So forceable our friendship , as it hath wrought That effect I wish'd upon my daughter , Cariclea is in love and quite subdu'd By strong affection , who before was stubborn● Unto so sweet a yoake . Calas . I knew my charmes Were of sufficient force to doe the feate , But can you tell aswell what man she loves As that she is in love ? Caric. No by Apollo , Would Alcamenes were the man she lov'd My sisters sonne , I have indeavour'd it All that I can to make her fancy him . Calas . T is best you bring him to her , and so try The aime of her affection , mutuall sight Of lovers kindleth sparkes which else would die Rak'd up in ashes of forgetfulnesse . Caric. I le take your counsell . Calas . And returne with newes How you have sped . Caric. I le give you a relation . Exit Caricles . Calas . I must convey them hence , this taske is laid Upon me by the gods , but where I know not . The Oracle is mysticall and darke , I cannot well interpret what it meanes , We must begin our voyage by sea it seemes , As may be gathered by the Oracle Where it is said , and sayling surging streames Shall come at length to countries scorch'd with Phoebus burning beames . If I could by any meanes get the Fascia now , which was laid out with Cariclea , wherein Caricles said he heard all the maids estate was notified , I should be instructed more particularly what I ought to doe , and whether the Ladies of destiny would send us . Enter Caricles . Now brother what successe ? Caric. Oh wofull newes , My daughter seemes distracted , such a strange Infirmity doth seise her , when I brought My nephew Alcamenes to her sight Freshly apparel'd , as if Gorgons head Appear'd , or some more fearefull thing , she cri'd With a loud voice , and turn'd her countenance From him and me , withall she put her hand Unto her throat , threatning to kill her selfe And bound it with an oth , if we departed Not suddenlie the chamber , which we did In Lesse time then she spake it , least she should Put that in execution which she said , Now Cala●i●is once againe I come Most humbly to beseech you that you will not Suffer the maid to p●●ith , nor her father Be fr●str●te of his purpose . Calasiris . Caricles , T is true your daughter is distrest in mind , For she is moved with the multitude . Which I have burthen'd her of purpose with , They are not of the le●st but such as should Force he●to doe what she abhorred most Aswell by nature as decre● of minde , But I suppose some god doth take in hand To hinder this 〈…〉 and strive to crosse My m●ni●ters , therefore 〈…〉 And time you they me that same Fascia You said was 〈…〉 with faire 〈◊〉 Amongst her costlie ie●●lls , 〈…〉 Least that it be ench●●nted 〈◊〉 and wrought With such things as doe now exaspe●ate Her mind● , by reason that some enemie Assoone As 〈◊〉 was borne had this ordain'd To keepe her from all love and thought of marriage That the might die 〈…〉 behind noc issue . Cari● . T is probable ; it may be so indeed . Come goe with me , and I will shew you all What in the Fascia is contain'd and written , I unde●st●nd it not ▪ character Is Ae●h●opi●n , and the letters a●● N●t comm●n , but such as the prin●es use O● Aegy●t in th●ir holi● businesses . C●●●s . understand th● Aethiopian tongue , Which unto th●●● must interpre● wrong . Ex●unt . 〈…〉 . Actus quarti , Scena prima . Enter Calasiris , Theagines , and Car●cle● . Calas . Come let 's away my children , let 's away , Why do we linger here● the gods commands Must be obeyd , all things are ready for Our secret flight , a ship for Memphis bound Waites us without , the wind comes gently from Th' adjoyning shore , and staye● to swell the sailes With pride till you imbarke , see here the Fascia , Which by a slie devise from Caricles I have obtain'd , nothing doth hinder us To meet this long wish'd opportunity , If you have got your jewels , deerest jewell , From your supposed father . Caric. Calasiris I have them all , but how gat you I pray The Fascia from old Caricles , for when He had receiv'd me from Sysimethres , Who brought me up , he brought me here to Greece I know not how , and tooke the Fascia from me , Which ▪ in a chest he did preserve and keepe . Calas . How I came by it you shall know hereafter , But can you tell me what it doth containe ? Caric. How should I as being never told by any ? Besides although I oftentimes had seene it , I could not understand the character , Pray sir , interpret what it doth containe . Calas . It doth declare your parents and your Countrey , And all your fortunes , thus I read it to you Verbatim as it stands , give your attentions . The Fascia . Persina Queene of the Aethiopians to her daughter , onely in sorrow by what name ▪ soever she shall be called , 〈◊〉 wri●● in haste this la●en●ation conta●ned ●●rein , as her lust gift . My daughter , the sunne being authour of our storke , is ●●●nesse that for no mis-deed , I have cast thee forth , and concealed thee from thy father Hydaspes sight , yet I would have my selfe excused to thee , if thou happen to live , and to him that shall finde thee if the gods procure any , and therefore I declare the cause of thy exposition , after king Hydaspes had beene married to me ten yeeres , and we had never a child , we happened one time to rest us after dinner in a gallerie where hung rare pictures and images , amongst which were those of Perseus and Andromeda portrayed as when he first redeem'd her from the rocke , at this time your father lay with me , swearing that by a dream● he was commanded so to doe , and I by and by perceived my selfe to be with child : but thou wert borne white which colour is strange among the Aethiopians . I k●ewe the reason , because I looked stedfastlie upon the picture of Andromeda naked , and by that meanes , conceived a thing like to her , yet I determined to rid my selfe of shamefull death ( counting it certaine that thy colour would procure me to be accused of adulterie , and that none would believe me when I tol● them the cause ) and to commit thee to the unstablenes of fortune , which is a great deale rather to be wished for then present death , or to be called a bastard : and telling my husband that thou wert straight dead , I have privilie layd thee forth with the greatest riches that I had for areward to him that shall find thee and take thee up : above all thinges remember that thou seeke among thy jewels for a certaine ring , which thy father gave me when we were first made sure , in the hoope whereof is a princelie posie , the stone is a Pantarbe of secret vertue , consecrated in the place where it is set . The gods preserve thee my deerest daughter , and grant us a happy meeting . Theag. A strange but blest discoverie hast thou made Of faire Caricleas royall pedegree ( Right reverend father ) which before lay buried Deepe in the obscure vault of ignorance . Now princelie virgin raise thy glorious head Above the clouds , and give thy conquering beautie Command to pull the thunderer from his seate To serve thee here on earth or in Olympus Where thou shalt please to dwell , and rest not here , Let Mars be fetter'd , Mercurie a slave , Andbright Apollo dazled with the sight Of beames more splendant then his owne , fall downe And worship thy appearance , offering thee His throne to sit upon . Calas . Theagenes , Fie , be not such a vaine Idolater The gods may plague you for it . Theagines . plague me for Adoring queene Caricles deity ? They are unjust then , for themselves commit The same Idolatry aswell as I. Calas . That 's but your superstitious jealousie . Thinke you the gods will rivall you , or love A mortall Virgin ? fie 't is blasphemy . Theag. They have done so , or else the Poets lie , Witnesse Europas bull , and Laedas swans Faire Danaes shower , and Daphnes transformation ; If their poore beauties had that operation To worke such strange effects in heavenly powers , How much more force , nay violence thinke you Hath hers , to whose compard , theirs are like glasse To sparkling diamonds . Caric. My dearest friend , Forbeare these candid raptures of your wit , Not my desert , and enter into thought Of what concernes us most . Theag. Agreed my goddesse . Calas . No more dispute then , but forthwith to sea . Delphos adiew , the fates call us away . Exeunt . Actus quarti , Scena secunda . Enter Arsace and her old baud Cibile . Arsa . So sweet a man as thy description makes him ? Cib. Nothing inferiour Madame , but beyond it ; His body is a Temple stately built , Where Venus comes and offers turtle doves To gaine his liking . Arsa . Such a majesty Accompanying that sweetnesse too ? Cib. As if They wedded were together , hand in hand Walking in so delectable a mansion . Arsa So active and broad shoulder'd as thou saist , So tall and portly ? Cib. Every way provided To satisfie your pleasure . Arsa . Thou hast kindled A fire within me ; but what Countrey ownes This wonder of a man ? when landed he At Memphis thore ? who brought him , canst thou toll ? Cib. He came with Calasiris from some parts Of Greece , as I am given to understand , And landed here last night . Arsa . Where doth he lodge ? Cib. In Calasiris house without the Temple . Arsa . Thou must devise some way to bring him tome , And lodge him in our palace , for I have A● itching humour to enjoy the man. Cib. Let me alone , I am your Ingineer To worke your pleasure . Arsa . But who is the maid Thou saist did beare him company , and was So neere his bosome ? Cib. I suppose she is His sister or his wife . Arsa . Is she faire as he ? Cib. I never saw one fairer , such a beauty As would have made love stoope , and shaken off His Eagles borrowed shape , to force a kisse From her Nectorious hand . Arsa . Thou mak'st me jealous With praises of my rivall . Cib. Let not that Trouble your thoughts , he cannot be so foolish , That when so great a happinesse shall be Offer'd unto him as the love and liking Of faire Arsace O●omdates wife , Fgypts great Deputy , but reverently Kneele downe , and worship such a change in love . Arsa . If thou canst bring , deare nurse , this thing to passe ▪ Thou shalt at once cure two diseases in me , Fell love and jealousie . Cib. I doubt it not ; What mad man but will be content to change His Brasse for Gold , his Copper for rich pearle ? Both which he shall enjoy , enjoying you . Arsa . O what a sug●ed time have I to use My sweet disports now that the Deputy My husband is imployed in the warre Against Hydaspes King of Aethiopia About the Smaragd mines , pray heaven they end not Before my pleasures period . Cib. Never feare it . You shall have time ynough to bathe in blisse . Arsa . See Cibile who knocks there . one knocks . Cib. Calasiris And the faire parties . Arsa . Heavens ! conduct them in . Enter Calasiris , Theagines and Cariclea . Calas . All haile unto the Palace of my Prince , Madame it may seem strange unto your Highnesse , That I presume to bring these strangers with me To kisse your Princely hands ; I make no doubt But when you shall be well informed of Their bi●●h and breeding , it wil plead my pardon . Arsa . What need this complement ? you 'r welcome sir , So are your friends , when did you ever know me Unkind to strangers , or inhospitable To such as these , whose outward lookes declare Their inward minds , and speake their noble parts ? So elegant a grace and stately beauty , As shineth in their countenances cannot Proceed but from some Princely pedegree , Pray sir speake whence you are ? Theag. Most beautious Lady . Please you to understand , we are of Greece , Descended of a Noble family , Which ne're produced yet unworthy branches , Let it suffice ( I doe beseech your Grace ) We open it no further ; we have beene Rob'd on the sea by pyrates , but redeem'd By Noble Calasiris , and brought here To Memphis stately City . Arsa . Is this Lady Your sister , or your wife ? Theag. My sister Madame , Tost equally with me by fortunes blasts . Arsa . but now those stormes are past , and you are in A quiet harbour : pleasant calmes appeare . Sir , I must rob you of your ghests . Calas . I durst not Deny you Madame , though I must confesse I should to any other . Arsa . Cibile , Prepare their lodging neere our owne , and let No costly furniture be wanting there , Cib. It shall be done with speed . Arsa . My noble ghests , I know not if you would retire alone Into your private chambers , travell doth Require repose , please you to follow me , I le be your glad conductor . Caric. O I feare This kindnesse is some love plot on my deare . Exeunt Actus quarti , Scena tertia . Enter Thisbe sola . This . What sly evasion to put off thy guilt Is left thee now poore Thisbe ? what device To shun the severe justice of the Law ? All will be now discover'd , and my plots Returne upon my selfe , the heavens are just In sending Cnemon home from banishment To punish me in cheering of himselfe , Canst thou behold his face , or speake one word In thy defence , when he stands forth t' accuse thee Before the people ? O what shame , what curses Breath'd from a generall mouth will weigh thee downe Even to Avernus gulph ; I feele the weight Of my offences poised in the scale Of sad despaire ; O thou incendiary Of all this mischiefe , saith my guilty thoughts , Thou murtheresse of thy mistris , hie thee hence To the infernall shades , where never light Appeares , but gloomy darknesse covers all Under her sable mantle , there finde out Medea , Clit●mnestra , Pasiphe , Long since condemn'd for murther to this place , Companions of thy shame ; why lingrest thou Upon the earth ? is not thy sinne compleat . And ripe for hell ? yes , yes , I know it is , I know it is , my sad despairing thoughts , I le follow your suggestions , gentle violl Reserv'd for such a use , this kisse from thee Shall crosse the sentence of the Lawes decree . She drinks poyson . Enter Aristippus and Cnemon . Arist . Hold , hold thy hand , drinke not the poison downe , Thou desperate woman . This . Not to gaine a crowne , T is done , and past prevention . Arist . Thisbe yet Make thy confession , and subscribe thy hand , That innocent Cnemon die not . This . Write it then . Cnemon writes . I Thisbe doe confesse yong Cnemon was Unjustly banish'd , I and Demeneta Did forge that plot against him , for the which We have our condigne punishment . Cnem. T is done , now put your hand to 't she signes i● . Dying Thisbe . she dies . Arist . Sonne t is ynough to cleare thee of all things Can be objected ; I 'le forthwith declare This matter to the people , and produce Thisbes confession , strengthned with her hand , Come with me Cnemon . Cnem. See the wretched state Of 〈◊〉 accusers , and their poisonous fate . Exeunt . Actus quarti , Scena quarta . Enter Theagines and Cariclea to them presentlie Cibile . Cibile . My children great Arsace recommends Her love unto you , who hath sent me here To serve you in all things that you command , I 'm proud to be imployed in your service Who am a 〈◊〉 too , and borne in Lesbos : Most beautifull yong man cheere up thy selfe , I bring th●● joyfull newes , Arsace loves thee , Arsace the who●●●avour kings have kneel'd for , Doth kn●el● to th●e petitioning thy love With 〈◊〉 oblatio a both of pearle and gold . Theag. O heavens , my prophesie is too too true , My ●eal●u●ie foresaw this . Theag. Tell Arsace My sister and my selfe both kisse her hands And doe returne her humble thanks for all Her noble fauours , but that she doth love me I thinke it strange , whose ●●so●nd is a man So farre beyond my ranke as put in ballance With worthles me , it would not brooke the triall . We know you are her hands , her eyes , her eares , Her minde , her all , for countries sake perswade her ( I doe beseech you ) to remove her thoughts Upon some worthier person ; all that we De●re is onely this , that she would please To send us backe againe to 〈◊〉 And ●e●er bring strange banish'd , restlesse lives Unto so high and excellent a fortune . Cib. My sonne be rul'd by me , be not so foolish To shun this happinesse that courts thee now , Imbrace it , least hereafter thou repent Thy over-sight ▪ thou shalt have rule and riches , Dalliance , and all the fruits of flourishing youth , If thou but condescend unto her will ; But if thou dost deny , know that she hath A high and Princely stomack , which nere brooks , Affronts of such a nature . Theag. Tempt me not , But tell your mistris I despise her lust As much as prize her love , you shall oblige us Unto you in a bond of love and kindnesse To get us leave from her hence to depart To seeke our fortunes . Cib. Obstinate young man , That wilt not see thy good , Lady perswade Your brother to some reason , you may hap To worke upon his nature , and prevaile ; I leave you to your selves . Exit Cibile . Caric. Theagines . This is no honest dealing , I perceive ; Was it for this she sent us from her table Such curious viands , and such costly cates ? Was it for this she did adorne our chambers With stately hangings wrought with sundry colours , Which came from Sidon and faire Lidia ? Was this her wicked end ? would that we were A hundred leagues from this accursed place , Or that we never had beheld her face . Exeunt . Actus quarti , Scena quinta . Enter Arsace and Cibile . Ars . But will he not be wonne ? Cib. Not all the art I have can worke him to it . Ars . Doe my favours Make no impression in him ? Cib. Yes of thankes , No otherwise , he craves leave to depart , A signe he doth not like his entertainment . Arsa . Thou mak'st my hot blood cold within my vaines As if an ague ce●z'd me ; how depart , E ● he get 〈◊〉 power , I am resolv'd T' enjoy him , or destroy him . Cib. A right course Your wit hath found out mistris , my advise Is this , that on●e more you sollicit him By faire intreaty and perswasive memes To win him that way , but if he stand out And stubbornly refuse to grant your suit , Let him be ti'd unto cold fare hard lodging , And give him up unto your Eunuches hands To be scourg'd and tormented , for yong men Regard not when they are intreated faire , But when enforced , then they stoope and yield . Arsa . T is well advis'd , but how can I endure To see that body bleed ? Cib. Madame you are Too pityfull , if that an eye-sore be To see him scourg'd , you may refraine the sight , I know t will molli●ie his haughty stomacke To your desire . Arsa . First try all meanes , before You put this last devise in execution ; But Cibile what cause or colour have we To hold them prisoners , or detaine them here Against their wills ? Cib. We 'l give it out , they came As spies from King 〈◊〉 army hither , To view the strength of Memphis . Arsa . Excellent . How shall we handle faire Cariclea His beautious sister ? Cib. Sister , I believe Shee is his mistris rather , for such dalliance As I have seene betweene them argueth love Of a more fervent nature ; I have come , And found them kissing with such ardency , As is 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 St●ac●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 ; 〈◊〉 di●m●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 ●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 c●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 refray●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 repent the wrongs And disrespect they gave thee , contrary Unto the lawes of Nations ? doe they not Wish that they had surrender'd to our Crowne Those lands we justly challeng'd for our owne ? Sysim . I thinke they doe , and curse their arrogance That hath brought home the warres unto their dores ; It cannot choose but vex their very soules To see so fruitfull and so faire a soyle , Their native Country , over-runne and spoyl'd By the incursions of a hostile army . Hydasp . T is fit they suffer for their usurpation ; But where lurkes Oroondates since his flight In our last battaile , no newes yet of him ? Sysim . Fame gives it out , he is within this towne Of Syene with the remnant of his army . Hydasp . Will not the Towne yet come to composition ? Will it hold out yet longer notwithstanding Our water-workes to drowne them ? Sysim . Royall sir , As soone as we had cut the banks of Nile And let the river in upon the towne , Th' inhabitants began to see and feele Their misery , for suddenly the water Encompassed faire Syene round about That it became an Iland , and by sinking Into the earth below the walls foundation , The weight above begin to shake as if It would have ●allen downe in every place ; Then suddenly arose a piteous cry Amongst the people of the towne , imploring The gods assistance , and the Deputy It seemes by this extreamity constrained First camed letters ●yed to a stone As messengers to be shot to our campe Out o● a sling , and archers from their bowes Sent their swift winged arrows to speak for them , But both fell short and perish'd in the water ; At last when we by signes perceiv'd their mindes , As holding up their hands in token of Submission , and sometimes behinde their backes , In token they were re●ly to receive Bandes ●o they might finde me ●ie , we sent out Some bootes to talke with them , who brought us word They would surrender to your royall hands The towne of Syene , if you would be pleas'd To grant some poore conditions . Hydasp . What are they ? Sysim . First Oroondates makes request that he And all his souldier without interruption May march forth as best sinteth their profession , With all their martiall habiliments And armes about them , next to be convoy'd to Elyphantina with you royall guard ; Else he would rather die then live to be Condemned as a traitor to his king , For yielding up the City and betraying The armie , and besides be put to death With rackes and tortures . Hydasp . What a foole is he To make his owne conditions , or to argue Of such a matter ? doth he not conceive He is not in his owne power , but in ours , To live or die , why what a madnes is it For conquered men to argue of conditions ? But t is not noble to destroy a number For one mans folly goe Sysimethres , Take heere our seale and signe their articles , For pitty workes upon a noble spirit . Exit Sysimethres . Hydasp . If I could entertaine ambitious sparkes Within my royall breast , or never enter Into examination with my selfe Of right or wrong , ( as many politicians And proud usurpers doe not ) what should let me From adding this large kingdome to my owne , Stretching my Empire to the mouth of Nile ; But iustice sets downe limits to my thoughts , Boundes my ambition in , so that I dare not Advance one foote beyond it , sacred goddesse , Divine Astrea , though all kings rebell And pay no reverence to thy deitie , Hydaspes shall adore thee , and his might shall never be more potent then his right . Exit . Actus quinti , Scena secunda . Enter the Persian magistrates as judges with Arsace , then enters Caricles with Aura bound , they sit . 1 Magist . Is this faire maid the prisoner ? Arsa . Faire without , but foule within . 2 Magist . T is pitty vice should beare A semblance of faire vertue , or be mask'd Under so sweet a vaile , Sure by her lookes 3 Magist . I should not judge her guiltie . Arsa . That 's a rule Deceives us , for the choicest fruites of all Ofttimes have rotten cores , and underneath The fairest flowers lurke most the foulest snakes . That cannot hold , Bring forth the prisoners ; You are accus'd for poysoning Cibile , How doe you answer this ? Caric. Who 's my accuser ? Arsa . My selfe , and these my servants , who were present When the old woman dy'd , and heard her name Thee , and that other guilty of her death ; Canst thou deny the fact ? Caric. I le answer thee Proud dame , if my Theagines live yet , I say , I am not guilty of this murther , But if by thy most damnable attempts His purer soule hath left the earthly prison Of his faire body , I declare my selfe Guilty of this and whatsoever else Thy malice can invent , I was the woman That poison'd then thy nurse , who train'd thee up To all those goodly vertues of thy mind ; I doe desire to suffer , kill me straight That I may meet my lover , who so stoutly Resisted thy soule lust , and lewd enticements , Choosing to die rather then condescend . Arsa . Base queane , how durst thou take unto thy selfe Such liberty of speech ? judicious sirs . And magistrates of Persia , understand That this she saith is false touching my honour ; I take the gods to witnesse that when first This woman and her friend came to the Palace , I entertain'd them as became the state Of greater persons , and so long continued My favours to them till by open proofe I found they came as spies to 〈◊〉 sent From King Hydaspes army , then indeed I did begin to draw backe my affection , Many more things inciting me to doe it Which I forbeare to speake of , but in briefe Although I lov'd this maid so as to make her My bosom-friend , and my most deare companion , She hath repaid me as you see , and poison'd My trusty woman , is 't not to be doubted Her purpose stretch'd yet further , even to me ? Caric. I doe confesse yet once againe , I poison'd Thy nurse , and would have done so much to thee Had I not beene prevented . Aura . O Cariclea , Unhappy maid , why dost thou wrongfully Accuse thy selfe , and draw on death upon thee ? Heare me right grave and most impartiall Judges , There is no fault in her , I onely , I Gave Cibile the poison by mistake , Which was prepared for this vertuous mayd By that old beldame , this is true , or else Ye gods hurle downe your thunder on my head . 2 Magi. But how came this mistake ? make it more plaine . Aura . Old Cibile my mistris did prepare This cup for faire Cariclea , I was forc'd To have a hand in 't too ; when I should give The poison'd cup unto Cariclea , And Cibile the other , I know not Whither being troubled with so strange a deed Or hastily cal'd on by Cibile , I chang'd the cups , and poison'd the old woman . Arsa . This is a forg'd devise , believe it not , This woman is a traitor , and conspires With them in all their plots , as privie to them . 3. If she that cals herselfe Cariclea . Be guiltlesse of this businesse , what should make her To cast herselfe into the jawes of death By her so free confession 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 ●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 f●●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 ●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 si● , 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 th●●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 Persaeti● , though else right strange to see . Theag. The gods are good to us , for I likewise 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 b●ought with her into the Aethiopian land . Caric. That Oracle hath but a sad constru●tion , Which thus I dar● interpret , Aethiopia Is meant that land that is beneath the ground , That with the maid is meant with Pros●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 contra●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 bla●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 her so flowring age , O had my daughter I bare unto you liv'd , she would have beene Almost as old as she , I doe beseech you Spare her , and let her serve me at my table , For I am prompted strangely by my Genius Unto commiseration . Hydas . So am I , Beyond imagination , but you know The Law requires the first fruits of the warre Should be the gods oblation , to the Sunne Therefore we 'll offer him , she to the Moone , The gods must be obey'd , the lawes fulfil'd . They all offer to rise , Cariclea fals at the feet of Sysimethres . Caric. Wise , grave , and learned sir , be pleas'd to stay A little longer , for I have a cause Of consequence to plead before the King And Queene Persina , which concernes them too Aswell as me , this matter doth require A speedy judgment , and I heare that you Give sentence on such noble personager ; Therefore judge you this plea of life and death , And know it is not just to offer me Unto the gods . Sysim . Vouchsafe to heare , most gracious Soveraigne , This strange appeale , and what this maid requireth . Hydasp . What judgement may this be ? or what have I To doe with her ? by what meanes should I come Into her danger ? Sysim . Ple●se you to attend , She will declare it . Hydas . But take heed that this You doe , be no true judgment , but plaine wrong , If I that am a King must stand to plead My cause with any prisoner whatsoever . Sysim . Justice and equity ner'e lookes into The person , but the cause , and he speeds best That brings best reasons . Hydasp . But the Law permits You onely to determine controversies Betweene the King and subjects , not with strangers . Sysim . Wise and discreet men doe not measure things By the appearance , but by equity . Hydasp . Well let her speake , since good Sysimethres Will have it so , but it is manifest , She will say nothing to the purpose , but Some forg'd devise to shun the stroke of death . Caric. O Sunne , thou founder of my ancestro● High pedegree , and all ye other gods , Ye noble men that here are met together Assist me in this place , and be a witnesse That what I say is true , and by firme proofes It shall appeare : doe you command , O King , Strangers or your owne subjects to be offer'd ? Hydasp . Strangers . Caric. Then it is fit and necessary , You seeke out such , I am no stranger borne , But of this countrey , and your subject too . Hydasp . Thou liest . Caric. You seeme to wonder at small thinge , But there are greater undiscover'd yet , I am not onely of this Country borne , But of the royall blood . Hydasp . This woman's mad , Away I 'le heare no more such lunacie . Hydaspes turnes from her in anger . Caric. My royall father , I beseech you know Your onelie daughter and despise her not . Hydasp . Sysimethres and grave Gymnosophists , How long shall she abuse my patience ? This mayd 's distracted , and the feare of death Makes her speake any thing how false soever , How bould and impudent ; I know I had Sometimes a daughter , but she dy'd assoone As she was borne , this is a false impostor , Wherefore away with her , and let 's delay The sacrifice no longer . Caric. none shall dare To take me hence , unlesse the judges please So to command , for you are not to judge In your owne cause although a King , but must Be subject to the law aswell as others Which priviledgeth you perchance to kill Strangers , but neither this law , nor the law Of nature doth allow you to destroy Your naturall children , for the gods to day Shall by a strange discoverie make you know I am your daughter , though you now disclaime me . All controversies in the law depend One these two pointes especiallie , that is Firme proofe by writings , and sure confirmation By witnesses , both which I can produce To prove I am your child , my witnesse shall not Be common neither , but the judge himselfe , And heer 's a writing shall declare both mine And your estate . She gives the Fascia to the Queene , she knowes it and is amazed . Hydasp . What meaneth this Persina , that thy blood Thus comes and goes , and that thy countenance Weares such an alteration ? is there ought Contayned in this writing troubleth thee ? Pers . O King , my Lord and husband , I have nothing To say unto it ; but take heed , and read it Your selfe , the same shall teach you well and truelie . Hydaspes reads it to the end , then gives it to Sysimet : and the rest . Hydasp . Persina doe you owne this character As your owne hand , and know the birth to be Legitimate and true ? Pers . By Sunne and Moone I sweare it . Hydasp . Although you tould me that my daughter dy'd . I yet believe she was exposed forth As heere is mention'd but who was the man That tooke her up and carryed her to Aegypt , How shall I know that he was taken with her , Of this is she , or whether the exposed Be dead or no , besides whether some man When he hap'd to finde this might his good luck Abuse , and make her play this famed pars , Mocking the great desire we have of issue By the subor●ing of some changelinge and Colouring the truth with this devised Fascia . All these doubts must be cleer'd ere I believe . Sysim . I can resolve you in the first , for I Was he that tooke her up , and carried her With me to Aegypt , when you sent me thither Embassadour ( you know we may not lye Who are Gymnosophists ) I know this Fascia , Written with Aethiopias royall letters . Therefore you need not doubt that it is forg'd . Besides t is signed with Persinas hand ; But there are other tokens that I gave To him that did receive you at my hands Can you produce them ? Caric. Yes , loe heere they are She showes Sisimet : and the queene her jewels . Hydasp . What are they ? doe you know them ? Pers . Yes with wonder . Caric. These jewells were my mothers , but this ringe Was yours , I thinke you know the Pantarbe well . Hydasp . I doe and all the rest , but whether you C●me by them as my daughter , that I know not , You might have got them by some other meanes , For to omit all other needles questions , Your colour 's strange and the like never seene In Aethiopia . Sysim . She was also white That I brought up , and with this virgins age Doth correspond the terme of yeeres when she Was forth exposed being seuenteene yeeres , So old seemes this faire mayd . Hydasp . Sysimethres In my opinion you have show'd your selfe An advocate in this cause , not a judge , Beware least while you strive to cleere this doubt , I may suspect Persina hath beene false , For how i st possible that such a thing Sould be in nature , we two being black To have an issue white ? this is against All humane sence , and reason naturall . Sysim . The Fascia tells you how this came to passe , Persina in the act of generation Contemplatively eying the faire picture Of beautifull Andromeda , and firing A strong imagination thereupon , Conceived in her wombe the very figure Of Perseus Mistris when she was bound fast Unto the rocke , and he redeem'd her 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 travell●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 pare●ts for to pro●e your birth . She showes there a mole , the Queene runs and embraceth her . Hydasp . You strive to wish me white an Aethiopian In hin●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 arg●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 pro●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 ▪ ● have it 〈◊〉 th●ugh lo●th I am content ; And now I turne to thee my daughter deere With a me●als of my love ; but what is he That was tane with thee , whom you cal'd your brother ? I ●row he shall not too be prov'd my sonne . Caric. In that ●●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 b● , he 's de●tin'd to be sacrificed , So●e women too must beare him company . Th●● mayd that waites on yo● shall serve the turn . Caric. If he be sacrific'd , I le be that woman , Death must not part us two . Hy●●sp . The gods forbid , Why say you so ? Ca●i● . 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 ●o the cu●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 li●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 se● 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 bro●ght her up , to forti●e your faith . Moreover it is plaine by many ●ignes And secret revelations that the gods Have fore-decreed this couple man and wife , And to that end have ●reed them from so many And imminent dangers , therefore let us suffer These divine miracles to ●inke into O●● 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 togethe● 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 burni● beam● 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 , c Behold I am the Lord , the God of all fleshs is there any thing too hard for me ? d 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 . e Our God is in the heavens : He doth whatsoever he will. Read more hereof in ▪ f Annahs song : and in Psal . 113. Of sundry duties 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 , a Feare y● 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 b whole : and for evidence thereof , c he commanded L●pens to shew themselves to the Priests , whose office it was to judge whether a leprosie were perfectly cured or no. d 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 . e The dead he caused to rise up . f D●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 , g 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 ●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. * MA●● 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 , ● In the monus will the Lord ●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 s●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 . 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 . a Rest , whereby his inward disposition is here expressed , is opposed to b travell and labour , or to c trouble and sorrow , and that both d outward and e 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 f Returne . For this is the very word which the Angell useth to Hagar , when she fled from her mistresse , g 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. i 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 k repay , or reward the righteous according to their righteousnesse : and to the wicked to l repay or render a recompence . In these respects he is called m a God of recompences . Men likewise are said to repay or render for n good , and o 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 p recompenced , that is , graciously dealt with by him : and q acknowledgeth that he hath so dealt with him . In this simple signification doe r Hebrew Expositors , s Greeke Translators , and t other Interpreters and Expositors take the word in this place . Thus some of our English Translators turne the word here , hath beene beneficiall : others , hath dealt graciously . And because the kindnesse which God sheweth , is not scanty , or niggardly , but such as beseemeth his Majesty to give , others thus translate it , hath dealt bountifully . To inferre any matter of merit on mans part , because a word that sometimes signifieth to repay , is attributed to God in relation to man , is too sandy a foundation for such a lofty Babel . To take occasion from hence to set out the bountie of the Lord , would be too impertinent . The word doth indefinitely set downe the grace , favour , mercy , or goodnesse of the Lord , without any particular or distinct respect to extraordinary liberality and bounty . The principall point here to be noted is the Alteration of the Prophets disposition . Where before he was restlesse , now he returneth to rest . mans polluted nature . He indeed tooke to himselfe our true nature , even the nature of our infirmities , and the infirmities of our nature , but free from sinne : no dreggs of corruption were in his nature . Though he therefore seemed to be shaken all to peeces , yet no rebellious , no disordered passion was thereby stirred up in him . These phrases ( g Now is my soule troubled . h My soule is exceeding sorrowfull even unto death . i If it be possible let this cup passe from me . k My God my God why hast thou forsaken me ? ) manifested a very dolorous agony in his soule , but no seditious mutiny . Such passion in our soule would stirre up much sedition : yea after we are truly regenerate . For we are but in part regenerate . 1. This infirmity of our nature is not wisely observed of them , who from the perplexities and agonies of Saints , especially if thereby they be forced to manifest any disquietnesse of soule , take occasion to insult over them , and to trample the more upon them . Dauid was much troubled with such , and oft complaineth of them . In that respect hee saith of them , m They talke to the griefe of them whom thou hast wounded . Thus Iobs friends , though they came a long journy to comfort him , yet proved n miserable comforters . Too many such mis●rable comforters there are , who when a man hath need of some comfortable cordialls , give him ( as o Christs and Davids enemies did ) gall for meate , and vinegar to drinke . The Heathen accounted this a most inhumane part . How ill then doth it beseeme them who professe themselves to be Christians ? 2. Let such as thorow Gods mercy have peace and comfort in their soules and consciences , so beare with those that are unsetled and perplexed , as they may the better by speaking p a word in season , quiet and settle their soules . It is an expresse charge given to such as are q strong , to beare with the infirmities of the weake : and to such as are r spirituall , to restore a brother overtaken , with the spirit of meeknesse : and that for this reason , lest they also be tempted . What any one is subject unto , every one is subject unto . Thus shall we shew our selves to be as a true brother , ſ even borne for adversity . 3. From this whereunto Saints are subject , to be sometimes unsetled , all have need to give diligence to make their calling and election sure : and to be well instructed how to have t the heart established with grace , that therewith the soule may be fast fixed , as the oake is said to be , whose roots spread as farre , and grow as deepe into the earth , as the boughs thereof grow wide and high into the aire ; whence it commeth to passe that no storme can over-turne an oake : it will sooner be rent and split cleane thorow then overthrowne . So they who are u well rooted and built up in Christ , and established in the faith : x and rooted and grounded in love , will sooner have their bodies and soules rent asunder , then be over-turned in their faith on Christ . Instance the true Martyrs of the Church . To enforce this point the further , note the next note . §. 45. Of the rest of Saints . II. SAints have a rest . Yea even in this world they have a rest . How els could the Prophet here say to his soule , Enter into thy rest ? Why els should he a blame his soule for being restlesse . That b peace which as proper to the Saints is expresly mentioned in Scripture , proveth as much . To embolden , encourage , and hearten them in the sea of this world ( that by the stormes of affliction they should not be overwhelmed and drowned before they come to c the rest which remaineth for them , and d which the Lord Iesus shall give them when he shal be revealed from heaven ) here they have a rest ; wherein that we be not deceived , mark the third point . §. 46. Of the spirituall rest of Saints . III. * THe rest proper to Saints is spirituall . It is such a rest as may stand with tribulation in this world . It is a peace which they have in Christ , ( Ioh. 16. 33. ) a peace with God , ( Rom. 5. 1. ) a peace of God that passeth all vnderstanding , that keepeth mens hearts andminds ( Phil. 4. 7. ) a peace and joy in the Holy Ghost , opposed to meate and drinke , ( Rom. 14. 17. ) A peace of conscience : For , a good and quiet conscience is the bed of the soule , in which it sweetly and quietly resteth . This is the best , truest , and surest rest : a rest that sustaineth a mans infirmity : b a rest that not only quieteth the soule when the body is disquieted , but also moderateth and mitigateth the disquietnesse of the body . This maketh us e glory in tribulations . What made f Peter to sleepe quietly betweene souldiers , bound with chaines ? What made g Paul and S●las , having beene sorely scourged , cast into prison , and their feet made fast in the stockes , at midnight to sing ? Surely this spirituall rest wherein their soules were reposed : this peace of God. This being the best rest , God provideth it for his best-beloved . 1. Take evidence hereby of the true estate of Saints : and be instructed in the manner of Gods dealing with them . True it is that he putteth them to many trialls : h The Lord scourgeth every sonne that he receiveth . All are partakers of chastisement . i All that will live godly in Christ Iesus shall suffer persecution . Yet as true it is , that the Lord affordeth sufficient supportance , yea , and comfort also in all their troubles , that we may learne that Gods captived servants are not forsaken of him . k God is faithfull who will not suffer his to be tempted above that they are able to heare . As l Christ said of the Sabbath , I may say of the afflictions of Saints . Afflictions are for the Saints , and not the Saints for afflictions . Therefore God correcteth us m for our profit : and from thence issueth n the peaceable fruit of righteousnesse unto them that are exercised thereby . The assistance , comfort , peace , and joy which God giveth even in troubles and afflictions , ministreth just cause for us all to say , o We are troubled on every side , yet not distressed : we are perplexed , but not in despaire : persecuted , but not forsaken : cast downe , but not destroyed . This is the benefit of spirituall rest , that temporall troubles do not disturbe the same . If any be disquieted , and unsetled ( as we heard before some might be ) it is their owne weakenesse . They have a rest to returne unto ordained , revealed by God : whereunto when they recall their spirit , they will returne as here the Prophet doth . If thus there be peace and rest to Saints in times of trialls and troubles , inward peace , spirituall rest in outward trialls , and temporall troubles , who can doubt of their rest in halcyon , in quiet and peaceable times , when there is nothing to disturbe the same . The world is altogether ignorant of this peace . If they had a true and due understanding thereof , their mouthes would not be so opened as they are against Saints by reason of their troubles . 2. Take notice hereby of the difference betwixt the condition of beleevers and unbeleevers , servants of the Lord , and slaves of the Devill . They have their rest : a rest that may stand with externall unquietnesse . Though in body , and in outward estate they may seeme to have no rest : though in that respect they may be thought , q as Christ , to be in a worse case then foxes , that have ▪ holes , and birds of the aire that have nests , because they have not where to rest their head : yet have they a rest for their soule : a rest that refresheth and solaceth both soule and body . But it is otherwise with the wicked . The wicked are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . There is no peace , saith my God , to the wicked , Isay . 57. 20 , 21. Though they have health of body , and all outward prosperitie , though by reason thereof they say ( as the rich foole did Luke 12. 19. ) to their soule , Take thine ease , eate , drinks , and 〈◊〉 merrie : Yet cannot this be but onely to the teeth outward . They seeme to have rest , and to enjoy quiet . But that is no rest where the soule is restlesse . That is no peace of mind , where the mind is troubled with stings of a guilty conscience . Their conscience is like to the fore-mentioned troubled sea . If they feele it not , it is because they are intoxicated , and made senslesse , as the drunkard that lieth downe in the midst of the sea , or upon the top of a mast , and feeleth nothing , Prev . 23. 34 , 35. Their conscience is seared with an hot iron , ( 1 Tim. 4. 2. ) When it is roused it wil be as a roaring lion , and aranging beare : or a beare robbed of her whelpes . Pro. 28. 15. & 17. 12. 3. Envy not ( O ye Saints ) the rest whereof the men of this world so much boast : returne to your owne rest : rest satisfied therewith . In your greatest troubles meditate thereon , solace your selves therein . The mariner in hope of comming to a calme haven , patiently endureth all manner of stormes while he is on sea . Should not Saints much more quietly beare all manner of troubles , not onely in expectation of that 〈◊〉 which remaineth to the people of God , but also in regard of that inward spirituall rest which they have in the midst of their greatest afflictions . §. 47. Of Gods favour the rest of Saints . IIII. * SEnse of Gods favour is the ground of Saints rest . After ▪ the Prophet had expostulated with his soule about her unquietnesse , he gave this advice , a hope in God , as the onely meanes of setling his soule . Faith is it that perswadeth the soule of Gods favour : hence is it that b being justified by faith we have peace with God. Yea because this peace relieth on Gods favour , it is called c the peace of God. When David was in one of the most desperate distresses that ever befell him , it is said , that d he encouraged himselfe in the Lord his God. The assurance that he had of Gods favour , and confidence that the Lord was his God , supported him , and moved him to rest thereon . Many are the Metaphors which to this end are applied to God , as e Rocke , fortresse , deliverer , strength , buckler , horne of salvation , high tower , f refuge , g portion of inheritance , maintainer of lot , h hiding place , i strong habitation whereunto we may continually resort . 1. Nothing can satisfie the soules of Saints but Gods favour . They find all other things to be k vanitie and vexation of spirit . Whereas therefore others say , l Who will shew us any good , Saints say LOrd lift thou up the light of thy countenance upon us . 2. Gods favour is that proper place whither a soule well enlightned and rectified ( as the soules of the Saints are ) aspireth . Now nothing resteth till it comes to its proper place . Instance light things that flie upward , and heavy things that fall downeward . 3. The uttermost end , wherunto the Saints referre all their endeavours is to be accepted of God. All things which advisedly they do , are but as means for attaining to that end . Now till men attaine to that maine end at which they aime , they cannot thinke of a perpetuall rest . A traveller hath no setled rest till he come to his journeyes end : nor a mariner , nor a souldier , nor any other that proposeth a weighty end to himselfe . 1. Let this onely true rest be well observed : let us be well instructed therein : and that the rather because all of all sorts desire rest : but most , yea and all that are not thorowly instructed in this true rest , are deceived thereabout . He that is destitute of the needfull things of this world , supposeth that if he had bread to eate and raiment to put on , he should say to his soule be at rest . He that is in paine conceives that if he had ease he should rest , and desire no more . So he that is sicke , if he had recovery ▪ he that is in prison , if he had liberty : he that is in any distresse , if he had release . Yet when their desire is accomplished they are as restlesse as before . After one thing is obtained , another is desired . Greater contentment is supposed to be in the things of this world by them that want them , then can be found to be by them that enjoy them . Hence is it that wealth to the covetous , honour to the ambitious , pleasure to the voluptuous man , and all things here below to such as desire them , are as water to him that hath a dropsie , the more is drunke the more is desired . The eye is not satisfied with seeing , nor the eare filled with hearing . No humane knowledge satisfieth the Philosopher : no inventions , no indulgences the superstitious person . All things out of God are as ice , snow , dew , and other lïke meteors : they waste in using ; they soone melt or drie away . In consideration hereof saith the Prophet , ( Isa . 55. 2. ) Wherefore do ye spend money for that which is not bread ? and your labour for that which satisfieth not ? Wilt thou set thine eyes upon that which is not ? Pro. 23. 5. As all naturall men are unsatisfied in all their desires and endeavours , so among others , they who most set their thoughts and hearts on mischiefe . Fitly doth the Prophet ( Isa . 57. 20. ) resemble such to the troubled sea when it cannot rest . Yea in the greatest calme it beats against the shore , and raiseth waves , which cast up mire and dirt . 2. Seeing out of God there is no rest , let the Lord and his favour be to thee as the Arke was to the Dove . While she was out of the Arke she found no rest for the sole of her foot . Give no sleepe to thine eyes , nor slumber to thine eye-lids till thou hast found out this rest for thy soule , assurance of Gods favour . To be restlesse till we find this rest , wil be a meanes to find it . The Lord filleth the hungry with good things . He giveth to him that is athirst of the fountaine of life freely . 3. For gaining such assurance of Gods favour as may make thee rest securely therein , observe these rules . 1. Acquaint thy selfe with Gods promises , which are the onely true sure ground of faith and confidence . For Gods promises are declarations of Gods favour towards man : what God promiseth , man may safely rest upon . It was Gods promise whereof David thus saith , Vpon it thou hast caused me to hope . 2. Meditate seriously and frequently on Gods properties , as on his grace , mercy , truth , power , &c. This meditation added to faith in Gods promises , wil be as oyle put into a lamp , which will continue the life and light of it . * The forementioned description of God by his divine properties sheweth that the faith of this Prophet in Gods favour was nourished thereby . 3. Observe Gods former dealing with thee : and call to mind such evidences of his favour as he hath shewed to thee in former times . This will give thee evidence of his present good-will towards thee : for whom he once loveth he ever loveth ; he loveth his with an everlasting love . When Zion said , The Lord hath forsaken me , and my Lord hath forgotten me , this answer was replied , Can a woman forget her sucking child , & c ? Yea they may forget , yet will not I forget thee , &c. saith the Lord. 4. When thy affections are much prone to heavinesse , and thy heart much misgiveth thee ( as we speake ) by reason of doubts and feares , let thy judgement grounded on Gods Word and Promises support thee . A right understanding of Gods promises are of force to keep an heavy spirit from sinking . A mans judgement well informed , will convince his affections of folly when they make doubt of Gods favour , and so bring them to yeeld to that which it conceiveth to be truth . Having some evidences of Gods favour towards thee , repose thy selfe therein . Say to God as the Psalmist doth , Thou art my hiding place . The beasts of the wildernesse that have their dennes , and hiding places , use on all occasions to have recourse thereunto . In their dennes they sleepe securely : to their dennes they carry their prey , and there eate it : when they are wounded , or any way hurt , they make to their dennes ▪ there they licke themselves whole , if at least they can : but if their hurt be mortall so as they must needs die , they will die in their dens . Thus ought we to make the Lord our den , our hiding place , and in all conditions , on all occasions to repose our selves in him and his favour . If we have cause of joy , to rejoyce in the Lord ; if of sorrow , to mourne and ●hed our teares in his bosome : while we live , to live in him , when we die , to die in him : even within the armes of his favour . Thus shalt thou be sure to be safe in all estates ; for safe is he whom the Lord doth keepe . O cleave to him therefore who hath made you . Stand with him , and ye shall stand safe . Rest in him , and ye shall be in quiet rest . §. 48. Of comforting and quickening ones selfe . V. * MEn must stirre up themselves to that which they see to be good for them . As the Prophet doth here stirre up his soule to returne unto her rest , so in other places to a hope in God , b to wait upon God , c to remember all his benefits : yea and d to praise the Lord. To the proofe of this point tend all such exhortations as in Scripture are made in the first person , as such as these , e Let us labour to enter in that rest . f Let us goe boldly to the throne of grace . g Let us goe on to perfection . h Let us draw neare with a true heart , &c. By these , men of God stirred up themselves as well as others . For even they , who are in place and have any calling , to stirre up others , i are men of like passions with others , and are not only subject , but prone also to waxe dull , cold , backward to holy duties , even to such as tend to their spirituall comfort . * We have shewed that the best may be much disquieted and restlesse . And therefore have need to k stirre up the gift of God that is in them . Quest. How can this be ? Ans . 1. By putting difference betwixt the understanding and affections . The understanding is in man as a mistresse , the affections are as hand-maidens . The mistresse may see that to be very meet to be done which the hand-maidens are loth to doe , and thereupon quicken them . 2. By distinguishing betwixt the spirit and flesh . l The spirit is oft willing when the flesh is weake . Yea when m the inward man delighteth in the law of God , the outward man warreth against it . Now all these being in man , when the understanding inciteth the affections , and the spirit driveth away the heavinesse of the flesh , man is said to stirre up himselfe . Learne here how beneficiall a man may be to himselfe : how he may instruct , direct , encourage , and comfort himselfe : namely by well using that light of understanding which God giveth him , and by applying that wherein he is well informed to himselfe . On this ground when we are tempted to a sinne , when we find passion , pride , lust , or any other corruption beginning to arise in us , let us make our case to be anothers case , and by our understanding reason with our soules as if they were other persons : and what we would in such cases say to others , let us say to our owne soules , as the Psalmist , Why art thou disquieted O my soule ? And here , returne unto thy rest , O my soule . Many that much doubt , and even despaire themselves , can produce sound grounds to move others to be confident in God , which if they would presse upon their owne soules , they might be much quickened thereby . They can tell others , that when God seemes to hide himselfe , it is but a cloud that keepeth away the brightnesse of Gods favour , which shall be driven away , and therefore they ought to hope and waite . They can tell others , that temptations to sin must be resisted , and that by resisting of them , they will be vanquished . They can set a catalogue of promises before others in their conflicts , and bee plentifull and powerfull in perswading others to bounden duties , and disswading them from disgracefull vices . If thus they would deale with themselves , what good might they do to themselves ? Thus should they neuer want ( no not when they are most retired , most private , even by themselves alone ) an instructer , a directer , a counseller , a comforter . And no counseller , no comforter can be more powerfull with a mans soule , then himselfe . §. 49. Of the exposition and resolution of the eight Verse . PSAL. CXVI . VIII . For thou hast delivered my soule from death , mine eyes from teares and my feet from falling . THe forementioned kindnesse of God is here particularly exemplified by the deliverance which God gave him from his distresse . How his soule may be said to be delivered hath beene before shewed on vers . 4. § . 24. * Death is here put for such a desperate distresse as threatned death . In the case wherein he was ( to use the Apostles phrase ) he despaired even of life : he had the sentence of death in himselfe : and thus God who raiseth the dead delivered him from a great death . The words therefore are not literally to be taken of a miraculous raising from death : but his distresse is * thus by this word , death , set out to aggravate his danger , and to amplifie Gods deliverance . Hereof see more on Vers . 3. § . 15. The teares of his eyes are here mentioned to shew how he was affected with that affliction . Teares are outward effects and signes of inward anguish . When Ierusalem was caried captive into a strange land , b She wept sore in the night : her teares were on her cheeks . Yea Christ ( who with the nature of our infirmities , c assumed the infirmities of our nature , yet without sinne ) had in his bitter agony d teares forced from his eyes . Gods delivering of this Prophets eyes from teares , implieth a removall of that distresse whereof these teares were● signe : with which his soule was so troubled , as his eyes gushed out with teares : so as the * effect or signe , is here put for the cause . Falling of his feet , doth yet further aggravate the distresse . The word translated e falling , signifieth such a violent forcing of one as he cannot stand : as where it is said f in forcing thou hast forced me to fall . Now feet are the supporters of a body : when they fall , downe fals all the body . Hereby is declared , that the violence of his affliction was such , as like a boisterous storme it was enough in his best strength to overthrow him : and it also so wasted his strength and weakned him , as he could not stand , but was ready againe and againe to fall : it foiled him exceedingly . By removing that affliction God delivered his feet from falling . But this is spoken in an Allegory . For , by his feet are meant his spirit , by falling , the fainting thereof . So as his very soule was preserved from being overwhelmed . Some distinguish the three particulars thus , He hath delivered my soule from death , by giving me a good conscience : mine eyes from teares , by giving a quiet and a good conscience : my feet from sliding , by giving a secure conscience . This is the Exemplification of the motive mentioned in the latter clause of the former verse . Herein note , 1. The Manner of expressing it . 2. The Matter whereof it consisteth . The Manner is by * a direct turning of his speech to God , thus , Thou hast , &c. The Matter consisteth in a particular Enumeration of the deliverances which God gave him . So as here is expressed 1. The Author of his deliverances . Thou . 2. The Kinds thereof . And these are three . 1. His soule from death . 2. His eyes from teares . 3. His feet from falling . For the Manner . In the former verse he spake of the Lord in the third person , thus , The Lord hath dealt bountifully with thee : but here to the Lord in the second person , thou hast delivered : which implieth a familiarity . The apprehension of Gods bounty had quickned his spirit , and made him in a reverend manner the more bold : so as , 1. By a due consideration of Gods favour to us we are made more familiar with God. This Prophets thus speaking to God , Thoù hast delivered , sheweth that , 2. Deliverances are to be ascribed to God. The first kind of deliverance , my soule from death , giveth evidence that , 3. God can deliver from the power of death . The second kind of deliverance , mine eyes from teares , implieth two points . One intended , the other expressed . 4. Saints may be much affected with afflictions . 5. God can remove all matter of mourning . The third kind of deliverance , My feet from falling , importeth also two points , viz. 6. Great distresses may foile Saints . 7. God establisheth such as are ready to fall . The fit applying of deliverances to the distinct distresses , as soule or life from death : eyes from teares : feet from falling , demonstrateth that , 8. Gods remedy is answerable to mans necessity . §. 50. Of the meanes to become familiar with God. I. * BY a due consideration of Gods savour to us we are made more familiar with God. Thus a Moses having duely observed how God knew him by name ( that is , tooke especiall notice of him ) is emboldened to desire further , to know God , and to see his glory . And b David well weighing that gracious message which by Nathan God sent to him concerning the establishing of his throne , maketh this inference , Therefore hath thy servant sound in his heart , ( that is , beene bold ) to pray this prayer unto thee . So c Isaiah , so d Hezekiah , so e Daniel , so many others . Manifestation of Gods favour worketh faith : the more that the evidences thereof are pondered , the more strength gathereth saith . Meditation on Gods good-will to us , is to faith as a seasonable supply of oile to a lampe , which continueth to preserve the light thereof . Now f by faith we have boldnesse and accesse with confidence : and the stronger faith , the more boldnesse . O let not any evidence of Gods kindnesse passe by without due notice taken thereof . Doe in this case with God , as g the servants of the King of Syria did with the King of Israel , diligently observe whether any thing come from him , that may demonstrate his good-will to thee . Thus maist thou gaine assurance that thou art in the number of h Gods friends . i This was it which made Abraham to be accounted the friend of God , because he beleeved . Gods kindnesse to men sheweth that they are his favourites . As wise favourites therefore are in a reverend manner familiar with their Soveraigne , so may such as know the Lords mind , be with him , and have free entrance into his presence , and assurance of gracious acceptance . A great priviledge . §. 51. Of ascribing deliverances to God. II. * DEliverances are to be ascribed to God. This hath constantly beene observed by such as have beene guided by the Spirit of God , as by a Melchizedech , b Iacob , c Moses , Miriam , d Deborah , Barak , e Samuel , f David , g Asa , h Iehosaphat , i Hezekiah , k the Iewes in captivity , l the Apostles , and many other in all ages , yea and the m blessed spirits in heaven also . All deliverances are wrought by God. Whatsoever the instrumentall meanes be , he is the principall efficient and author As he is the Creator of all things , so the Governour , the disposer and orderer of all . And all creatures in the world are his servants , his instruments used by him , according to his will. If therefore by any right victory be ascribed , not to the munition , but to the Generall : recovery of health , not to the potion , but to the Physitian : good-workmanship , not to the materialls or tooles , but to the Artificer : by much more right , victory , recovery , all deliverances , all blessings are to be ascribed to God , who enableth Generalls , Physitians , and all others to do what they do , and giveth all efficacy to the means that are any way effectuall . It is therefore most just and equall that that which is done by God be ascribed to him . His right it is , and shall he not have his right ? Will subjects deale so unjustly with their King , souldiers with their Generall , servants with their master ? Fie on them therefore that either take no notice at all of such deliverances as they have , or els impute them to any other then to God : whether it be to themselves , to other men , to any secondary causes , to fortune , or to any thing els . Three sorts of men do especially offend herein . n Idolaters , that ascribe Gods due to Idols . o Flatterers , that attribute it to men . p Ambitious persons that take it to themselves . Two great evills are thus committed . The Creator is robbed of his due . To creatures is given more then their due . He the onely true God is esteemed as no God. They that are no Gods are accounted as Gods. O my soule , come not thou into their secret : unto their assembly mine honour be not thou united . Be rather of the communion of Saints , whose understanding being rightly informed in the extent of the divine providence , wherby every good thing that is wrought , is wrought , they are so in their hearts affected therewith as they cannot conceale the same , but make their tongues their glory in acknowledging and making known what God hath done to their soules . This , though it be most due to God , yet he accepts it as a kindnes , as an honour done to him . And in testimony of his gracious acceptance of this gratefull remembrance , he will afterward on other occasions be ready to deliver . For he never repenteth any goodnesse shewed to such as duly acknowledge the same . If we thankfully commemorate his blessings , we shall excite him to conferre greater blessings upon us . Behold then a ready way to give glory to God , and to gaine good to our selves . §. 52. Of Gods delivering from death . III. * GOD can deliver from the power of death . He can deliver 1. In such cases as threaten death : wherein men have cause to feare death ; as the Israelites had when Pharaoh with a mighty hoste pursued them , and they had no way to fly but thorow the sea , ( Exod. 14. 2 , &c. ) and againe when they were besieged by the Syrians , 2 King. 6. 24 , &c. 2. When death hath begun to lay hold and to ceaze upon them , as c a lion and a beare did upon the lambs which David kept . Thus it seemeth that death had ceazed on d Paul , and on e Hezekiah , who notwithstanding were both delivered . 3. When there is no possibility of avoiding death by any ordinary meanes . Thus was f Ionah delivered out of the sea , and g Shadrach , Meshach , and Abednego out of the hot fiery fornace . h God hath promised to be with his in fire and water : in most desperate distresses . 4. When they are in the very power of death , and death actually ceazed upon them , and deprived them of life . Hereof we have many instances both in the i old , and k New Testament . l The vision of dry bones that came together , were knit with sinewes , covered with flesh and skinne , and had breath of life breathed into them , and lived , was a visible demonstration hereof . But that evidence which farre surpasseth all , is the m generall resurrection of all at the last day . Supreme and absolute is the power and soveraignty of God over all , even n grave and death , and o him that hath the power of death , the Devill . They are all his vassals to hold or to let go whom he will. 1. Admirable is the comfort which hence ariseth to such as being well instructed in the power of God , can in assurance of faith rest on him , as p David did , who , when he knew not whither on earth to flie for succour , encouraged himselfe in the Lord his God. For , nothing can befall us without the limits of his power : no danger can happen , out of which he is not able to deliver us . Quest. May Saints in confidence expect any deliverance that God is able to give ? Answ . Not simply : but with a willing subjection of themselves to his will : as they who said , q Our God whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us from thine hand , O King : But if not , be it knowne to thee , O King , that we will not serve thy gods . Herein then lieth the comfort which ariseth from Gods power , that our God who is able to deliver us , will deliver us , if in his wisdome he see deliverance fit for us . For thus we may safely conclude . What God seeth to be good for us , he will do . What God will do , he can do . What God can and will do , shall be done . Therefore , what God seeth to be good for us , shal be done . Iust cause is here given unto us of looking to God , when death presents it selfe before our eyes : and to say unto him , r We know not what to doe : but our eyes are upon thee . Cast not therefore thine eyes too much downeward . Fixing eyes aright on God , worketh faith . §. 53. Of Passion in Saints . IIII. * SAints may be much affected with afflictions . They may a weepe , as this Prophet did : and b cry , yea with a loud and bitter cry : and c roare all the day long : and d waile and houle : and expresse other symptoms and signes of much anguish and great griefe . e Is their strength the strength of stones ? Or is their flesh of brasse ? Flesh and bloud remaining in the best while they remaine in this world , maketh them sensible of smart , of paine , of losse , of disgrace , of other crosses which lie heavy upon them , and presse and pinch them sore . 1. Away with the senslesse and blockish opinion of Stoicks , who say that no passion beseemes a wise man. The Heathen Philosophers by that light of nature which they had , have sufficiently refuted that paradox . To us that have the light of Gods Word ( which commandeth expression of passion when 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 . k Weepe with them that weepe . l 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 m 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 , e Make me to heare joy and gladnesse , that the bones which thou hast broken may rejoyce . f Make us glad according to the yeares wherein thou hast afflicted us . Of promises these , g I will turne their mourning into joy , and will comfort them , and make them rejoyce for their sorrow . h Their fasts shal be joy and gladnesse , and chearefull feasts . * Thou shalt weepe no more . Of performances these , i Thou hast turned for me my mourning into dancing : thou hast put off my sackcloth , and girded me with gladnesse . k 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 , l 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 ? m 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 , n 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 , o 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 , p 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 , q When he saw Mary weeping , and the Iewes also weeping , he groaned in the spirit , and was troubled , and wept . And againe r 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 , ſ 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 t 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 . u 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 x Peter did , weepe bitterly . In these and other like cases thou maist , and must pray , as the Psalmist did , and say , y 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 , a My feet were almost gone : my steps had well nigh slipt . b My foot slippeth . c I am ready to halt . d My flesh and my heart faileth . e My strength faileth . f My spirit was overwhelmed . g 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 , h 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 est●●lisheth such as are re●die to fall . This he did when he delivered this Prophets feet from falling . a 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 , b 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 , c 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 , d 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 . f 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 ●●all beare thee up in their hands , lest thou dash thy foot against a stone , ( Psal . 9● . 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 h Peter did : Cry out to God , and say , Lord save me . Call to mind his promise , i 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 . k 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 . a 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 . b When they had no bread , he rained downe Manna from heaven . c When they had no water , he opened a rocke and gave them water to drink . d When they had water enough , but it was so bitter as they could not drinke of it , he made it sweet . e 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 smit● 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 ●●●er●ation to Gods good pleasure . Doth any anguish so wor●● on thine inward passion , as to force teares from thine eyes ? pray to have those teares wiped away . Dost thou find thy ●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 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 a Abraham as a duty : and commendeth b 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 . c To walk in the way of the wicked is to practice evill : d To walke after other Gods is to practice Idolatry . But e to walk in the law of the Lord , is to practice what that law requireth : f 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 , g 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 , h with God , i after the Lord , k 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 l every where present , to m see in the darke as well as in the light , and to be n 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 , o 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 p the light of the living , in opposition to death which is thus described , q 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 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 , a Blessed is every one that feareth the Lord , that walketh in his waies . b Feare God and keepe his commandements . c Love the Lord and walke in his waies . d 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 e commanded , f commended , g rewarded , and thereupon conscionably h 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 i praises of him that hath called us out of darknes into his marvelous light , are shewed forth . k Thus men may see our good works and glorifie our Father which is in heaven . Good cause therforehad the Lord to say , l 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 m emulation ( for they that walke aright , become n ensamples to others : ) and such as are not called may either o be wonne , or p 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 . a They must not be wearie in well doing . b 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 , c To follow on , d To reach forth unto the things which are before , e To presse toward the marke . From this his walking , and proceeding on , he maketh this inference , f Let us walke by the same rule , or as some not unfitly translate it , let us proceed . For * the word which the Apostle useth , properly signifieth to go on in order . The vertue of such as appertaine to the kingdome of heaven , is in this proceeding set out by many metaphors : as g The shining of light more and more unto perfect day : h The waters of the Sanctuary which increased from anckle deepe to knee deepe , from thence up to the loines , and after to such depth as could not be passed over : i An edifice that from the foundation riseth higher and higher till it be a compleat building : k Runners in a race , which run on till they come to the goale : l Plants , Palme-trees , and Cedars which all grow till they come to their full growth : m Corne , and n Mustard-seed which grow to ripenesse : and o a body which groweth to the full stature thereof . To leave all the metaphors but that which is in my text , The way wherein we must walke is a long way , while here we live we cannot attaine to our journeyes end ; we must therefore walke as long as we live , and still goe on ▪ ●s we must not turne backe againe ( If any draw backe , my ●oule ( saith the Lord ) shall have no pleasure in him , Heb. ●0 . 38. ) so may we not stand at a stay . He that beginneth a building , and continueth not till it be finished , maketh himselfe ridiculous to all that see it ( Luk. 14. 30. ) He that beginneth the Christian race , and giveth over before he come to the end , doth not onely lose the crowne , but treasureth up wrath unto himselfe . This will assuredly fall out if we proceed not daily in our Christian course . For one of these two things will fall out : either to go on , or to fall backe . Let all that set foot in the race to heaven , hence learne to take to themselves an invincible resolution r to run the race that is set before them . He saith not to run in the race , but to run the race : which phrase implieth an holding out till it be finished . All that run would willingly obtaine . Yea God would have us ſ so run as we may obtaine . But this cannot be without perseverance , and that to the end of our life . For the goale is set at the last period of life . Let our eye be thereupon , more minding what is to come , then what is past . As many as wil be perfect , must be thus minded . A fore-setled resolution is of great force to make us hold out . And that we may the more fully expresse that which is implied in * the very conjugation here used which imortpeth a reiteration of the action , let us yeare after yeare , moneth after 1. We shal be rest●●ined from many sinnes , whereunto secrecy of place , solicitation of superiours or other temptations might otherwise allure us . This restrained righteous Ioseph when by his mistresse in a secret chamber , they two alone together , he was tempted to folly . This answer ( How can I do this great wickednesse and sinne against God ? ) sheweth that he set God before him , and thereby was kept from yeelding to that temptation , Gen. 39. 9. 2 We shal be moved to keepe our hearts upright . Where f Hezekiah professeth that he walked before God , he addeth , in truth , and with a perfect ( or upright ) heart . Hereby he implieth , that his setting of God before him made him more watchfull over his heart , to keepe it upright . No such means as this to make a man upright . For he that walketh before God , knoweth that God is a searcher of the heart . As the presence of men makes us carefull of our outward actions , so the presence of God will make us g Keepe our hearts above all keepings . 3 We shal be brought into an holy familiarity with God , so as he will account us his friends . h Abraham was a man that walked before God : and God himselfe giveth him this stile , i my friend . This makes us seeke how to please God : and answerably God most kindly accepteth this our mind and endeavour . 4 We shall have much confidence in Gods providence , protection , and in all manner of divine blessing wrought in us . When Abrahams seruant made some question of successe in that businesse whereabout his master sent him , Abraham thus resolveth the doubt , and setleth the mind of his seruant , k The Lord before whom I walke , will send his Angell with thee , and prosper thy way . Because he walked before the Lord , he assured himselfe of successe . 5 We shall with much assurance of faith call upon God in our greatest distresses . Conscience of walking before God added much power to H●zekiahs prayer and faith , as is evident by his putting God in mind thereof , where he saith , l O Lord , remember now how I have walked before thee . 6 We shal be encouraged against the slanders of malicious adversaries . For , though such as have approved themselves to men , may notwithstanding have cause to feare that God may have something against them : yet they who have beene carefull to approve themselves to God , need not care what man can say against them . When Davids enemies laid many matters unjustly to his charge , m he appeales to God : which he durst not have done , if he had not walked before God. 7 We shal be emboldened against all that man can doe against us . This is rendered as a reason why Moses feared not the wrath of the King , n For he endured , as seeing him who is invisible . This put life into Iehosaphats fainting spirit . For , where he saith , o We know not what to do , he bewraieth a languishing spirit : but where he addeth , Our eyes are upon thee , he manifesteth a revived spirit . 8 We shall persevere , and hold out so long as we live . For God before whom we walke , ever liveth , ever remaineth the same : which men doe not . While good Iehojada lived , King Ioash maintained true religion : when Iehojada died , he revolted . Because he walked before a mortall man , with the death of that man he fell away . But Hezekiah who walked before the immortall God , ever remained faithfull . §. 62. Of the land of the living here on earth . IIII. * THis world is a place and time of life . Thus he that expected succour from the Lord in this world , saith , a I beleeved to see the goodnesse of the Lord in the land of the living : and in the very same sense said to God , b Thou art my portion in the land of the living . And where it is said to the wicked man whose memory God would destroy in this world , c God shall plucke thee out of thy dwelling place , by way of exaggeration of the s●me judgement it is added , and root thee out of the land of the living . When Hezekiah expected nothing but death , he said , I shall see the Lord no more in the land of the living , ( Isa . 38. 11. ) and to shew what he meant thereby he addeth , I shall behold 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 , i The life which J now live in the flesh , I live by faith , &c. 3 In this world we first k 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 . l She that liveth in pleasure is dead while she liveth . m Sardis had a name that she lived , but was dead . n The dead bury their dead . o 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 p took order to bury her corps o●● of his sight . q 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 ●ause the stanche to be too too intolerable . r I will sweepe Babel with the besome of destruction , saith the Lord of hosts . Thus the Lord swept away the stinking carions of ſ the old world , and of * Sodom and Gomorrah , the rebellious t carkasses of the Israelites in the wildernesse : u the foule corps of the nations : yea and the unsavoury bodies of all x Israel and y 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 . a 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 , g 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 h 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 , a 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 , b It is my people , they are brought in to answer , The Lord is my God. More plainely , c Hezekiah having thus expressed Gods good will to him . The Lord was ready to save me , maketh this ●●ference , Therefore will we sing . And the Psalmist yet more directly to the point in hand , saith to the Lord , d I will praise thy name for thy loving kindnesse . Gratefulnesse , and all equity requireth that they who taste of the sweetnesse of Gods kindnesse and goodnesse , should so walke before God , as to seeke in all things to please him . Kindnesse requireth kindnesse : goodnesse , goodnesse : especially such kindnesse and goodnesse as the Lord sheweth and doth . But all the kindnesse and goodnesse that we possibly can shew , or doe to God , is to please him . Gods good pleasure is the ground of all our hope : the spring from whence do slow all the good things which in any kind we have or can expect . Thereby God manifesteth his mind and respect toward us . Our care to please him is the best evidence that we can give of our good mind and respect to God. We can really give nothing to him : wherefore the more and greater good things we receive from God , the more carefull we ought to be to please him . That this generall duty may be the better performed , three or foure particulars are duly to be observed . 1 Take due notice of Gods good will to thee , and distinctly observe the severall evidences that he giveth thereof . Kindnesse not observed is as no kindnesse . But when thou canst in truth say of Gods goodnesse , as he did who said , That my soule knoweth right well , then will thy judgement be convinced of the equity of the duty which thou owest to God : which is a forceable meanes to bring the will to yeeld thereunto . For this end learne to make * a catalogue of Gods mercies , and to set them in order . 2 Enquire what can be done by thee , that may be pleasing and acceptable to him , many are the admonitions of Scripture hereunto , as , Vnderstand what the will of the Lord is ; Prove what is the good , acceptable and perfect will of God. This doth the holy Scripture expresly and distinctly declare . Well acquaint thy selfe with Gods Word , and thou maist be well instructed in Gods will. 3 Being thus instructed , stirre up thy sp●●it and whole man to do that which thou knowest ought to be done . I exhort you ( saith the Apostle ) by the Lord Iesus , that as you have received of us how to walke and to please God ( thus they were sufficiently instructed ) so you would abound more and more : thus he would have them to stirre up themselves to do what they had learned to doe . 4 Because We are not sufficient to thinke any thing as of our selves : but our sufficiency is of God. It is God which worketh in us both to will and to doe of his good pleasure : to thine owne endeavour adde faithfull prayer for Gods assistance . We have for this the patterne of an Apostle , who when he had declared a great evidence of Gods kindnesse to the Hebrewes , namely their redemption by the bloud of Iesus Christ , he prayeth that God would worke in them that which is well ▪ pleasing in his sight . If by these and other like meanes we shall indeed answer Gods mercy with doing our duty , and so walke worthy of the Lord unto all pleasing , he will never repent him of any kindnesse shewed to us , but will rather delight in doing more and more goodnesse . §. 66. Of the meaning and doctrine of the 10 and 11 Verses . PSAL. CXVI . X , XI . ( I beleeved : therefore have I spoken . I was greatly afflicted . I said in my haste , All men are lyars . ) THese two verses are a digression from his forementioned profession , which is prosecuted in the verses immediately after these : so as they may not unfitly be included in a parenthesis . The Prophet in penning this Psalme was even ravished with an holy admiration of the great deliverance which he had , and that beyond his expectation . Hereupon , as men in such cases use to doe , he falleth into digressions concerning the greatnes of his distresse , the weaknes of his flesh , yea and of his recovery of himselfe after that weaknesse : which is here noted in the first place , thus , J beleeved , &c. a Some take this of the Prophets too much credulity in the case betwixt b Ziba and Mephibosheth . Or of his too much credulity to Absol●m , Achitophel , and other flattering courtiers which were the cause of his flying from Absolom . But that sense can be nothing to the Prophets purpose in this place . Besides the word thus set alone , I beleeved , will not well beare that sense . c As the first word of this Psalme thus set , I love , so this , I beleeved , hath an especiall emphasis . It sheweth that the greatnesse of his affliction could not quell his faith . Saint Paul expresly sheweth d that the Prophet here meanes by this phrase , I beleeved , a stedfast confidence in God : such a confidence as by the spirit of God is wrought in Saints hearts . Therefore some for more perspicuity insert this word , God , thus , I beleeved God. This faith so quickned his spirit , and wrought such an holy zeale in his soule , as he could not containe himselfe , nor conceale his mind , but was in a manner forced to expresse himselfe , and to utter his thoughts : whereupon he maketh this inference , Therefore have I spoken . e Some turne it in the future thus , I will speake . An f in the Hebrew it is so , simply considered . But it s usuall in that tongue to expresse things past by the future , especially in rendring a reason of that which is past : as in g the first verse of this Psalme . Quest . What then was it that his faith made him utter and speake ? Answ . All that is mentioned in this Psalme . His faith made him call upon God in the midst of his deadly distresse . His faith made him acknowledge Gods grace and mercy . His faith made him promise and vow praise and obedience to God. This clause I was greatly afflicted , may have a fit relation either to that which goeth before , or that which followeth . In the former respect it is added as an amplification of the great measure of his faith , which , notwithstanding the greatnesse of his distresse , could not be extinguished . If a discretive conjunction , although , be prefixed , the emphasis of this clause will better appeare , thus , I spake although I was greatly afflicted . In the latter respect , it is premised as an extenuation of his weaknesse , shewing that this was a cause thereof , namely , his sore affliction . If this causall particle , because , be prefixed , the force of the reason wil be evident thus , Because I was greatly afflicted , I said in my haste , &c. I take the former relation to be here especially intended , by reason of that * note of distinction which is betwixt this clause and the verse following . Vers . 11. I said a in my haste . The word translated b haste , properly signifieth to flie for feare . It is used to set out the fearefull flight and haste of the Assyrians when they thought that the Hittites and Philistines were suddenly comming upon them , they cast away their garments d in their fearefull flight . Hebrew Interpreters do sometimes translate it , e to make haste , as in the place quoted : and sometimes to be affrighted , as where it is said , f At the voice of thy thunder they hasted away , they translate it , g They shal be terrified . Whereas therefore there seemeth to be a difference betwixt interpreters , some translating this clause thus , in my haste ; Others thus , in my feare ; * both interpretations may well stand together , and be thus composed , in my sudden feare : or in my fearefull haste ; so as unadvised , rash , sudden feare was the cause of this conceit and censure , All men are lyars . A difference also there is in the interpretation of this clause . For some expound it as a speech of faith : opposing men to God , who onely is true : as if he had more largely thus expressed his mind , The Lord is without all question most true , faithfull and constant in all his promises : and where men oft make question thereof , it is by reason of that vanity and weakenesse which is in them : for all men are lyars . This difference betwixt God and man is most true : expresly noted by the Apostle in these words , h Let God be true , and every man a lyar : but this interpretation in this place cannot well stand with this clause immediately going before , I said in my haste . For , to pronounce all men lyars in opposition to Gods truth , is no rash , passionate speech : but a true , advised , Apostolicall speech . Others therefore expound it as a speech of incredulity , and referre this generall particle all , in speciall to such messengers of God as were sent to him , to comfort him in his afflictions , and to promise him deliverance and advancement . Now though at first he might believe them , yet when he was in the extremity of his perplexity , so as he doubted of all recovery , then he made question of the truth of their words , and in his sudden feare said to this purpose , Certenly as the common fort of men , so even these servants and Prophets of God are lyars : all men , not these excepted , all men are lyars . Now where he layeth the blame on men , therein , notwithstanding this his great weakenesse , he testifieth a reverend respect towards God , in that he doth not question the truth of Gods Word , but rather imagineth that the Prophets did not well take their errand , but brought a wrong message : and in that respect chargeth not God , but men with falshood , and saith , All men are lyars . In the originall the words of this clause are in the singular number thus , Every man is a lyar : but the generality in the singular number is of as large an extent as in the plurall , and for sense truly and fully thus translated , All men are lyars . In this digression there is A mixture of faith and feare . The parts are two . 1 The evidence of his faith , vers . 10. 2 The instance of his feare , vers . 11. The former is Propounded . The former is Amplified . In the proposition we have to note 1 The Expression of his saith , I beleeved 2 The Confirmation thereof , Therefore have I spoken . The Amplification is taken from the extremity of his distresse , I was greatly afflicted . The latter , namely his feare , is 1 Implied , by this phrase , In my sudden feare . 2 Exemplified , by this instance , I said , all men are lyars . The Expression of his faith hath relation to the time of his triall : for he saith not of the time present wherein he was freed from his troubles , I beleeve : but of that time which before he described in the second and third verses , whereby he giveth demonstration that I. Faith remaines firme in troubles . The Confirmation of the truth of his faith by his acknowledging Gods mercy , calling upon God , promising to walke before God , which is the speaking here meant , giveth evidence that , II. Faith makes men freely utter their mind . The Amplification of the truth of his faith by the fore trouble wherein he was , thus set out , I was greatly afflicted , giveth proofe , that III. No affliction can utterly suppresse faith . If not great affliction , what affliction ? The implication of his hasty , rash passion under this phrase , in my haste , or in my sudden feare , giveth instance that IIII. Saints are subject to sudden passions . The uttering of his mind in this his passion , for saith he , I said in my haste , further sheweth that V. Distempered passion causeth unadvised speech . The Matter of his speech , which is to account such as brought him promises of his deliverance , to be lyars , implieth , that VI. Extremity of distresse causeth Saints to account promises of release to be vaine . The object of his imputation , men , ( not God , though those men were sent of God ) men are lyars , importeth that VII . Saints in their most disturbed passion beare a reverend respect to God. Yet withall his unjust blaming of men ( which he here acknowledgeth to be an effect of his weake flesh , and distempered passion ) declareth , that VIII . Man must not unjustly be blamed . The extent of that object noted by this note of generality , all , intimateth , that IX . Passion makes men judge all alike . The Connexion of the two parts of this digression , wherof the former is an evidence of his faith , the latter an evidence of his feare , giveth assurance , that X. Faith and feare may be mixed together . The first and third of these doctrines are of neare affinity . The third compriseth the first in it , as a greater the lesse . Vpon the proofe of the third followes the proofe of the first . I will therefore put off the first to the third . §. 67. Of that boldnesse of speech which faith worketh . II. FAith makes men freely utter their mind . To shew that this was not proper to this Prophet onely , but is common to other beleevers also , the Apostle maketh this inference , a We also believe and therefore speake . Well weigh the ardency , the instancy , the importunity of the prayers of b Abraham , c Iacob , d Moses , e Hezekiah , f Daniel , and others , and you will find this verified in them , that they also believed and therefore spake . The like may be noted of the solemne protestations of g David and h of the Iewes in Asas and i Nehemiahs time : and of the Congratulations of k David , and of l the people in Ezras time . Faith worketh in man assurance of Gods gracious acceptance , and so ministreth unto his soule an holy boldnesse : according to that of the Apostle , m We have boldnesse and accesse with confidence by faith . Faith is the first of the mighty works of Gods Spirit that are wrought in man. The mother of all sanctifying graces : that which addeth power and efficacy to all the rest : and therefore must needs in it selfe be powerfully operative . It is so spiritually hot as it cannot be smothered , much lesse extinguished ; like an hot fiery vapour , the more it is suppressed , the more violent it waxeth . Philosophy teacheth that hot vapours by a repulsion of contraries waxe violent , whence proceedeth the violence of thunder , of winds , of earth-quakes , and such other meteors . And Theologie teacheth , that the fervent graces of Gods Spirit , among which faith is most principall , waxe the more spiritually violent by opposition . 1 Triall is hereby made of the truth and measure of faith . If they that beleeve speake , what may be thought of them that speake not ? Will charity ( that beleeveth all things , that hopeth all things ) suffer to believe and hope that ●aith is in him , who hath no heart to pray , no boldnesse to professe the name of God , no spirit to praise him ? He that is altogether silent , hath assuredly no faith . He that speaketh faintingly and coldly , hath but a fainting and cold faith . This is one of those workes whereof we ought every one to say , as we are taught by an Apostle , I will shew thee my faith by my works . 2 Be perswaded now to give this evidence of thy faith . Speake man , speake if thou believest . Be not tongue-tied : o Open thy mouth wide . God hath promised to fill it . Speake to God secretly in thy closet . Speake of him openly before men . Speake to him and of him in thy family , in assemblies of Saints , at all times , in all places . Speake in the poores cause . Speake in matters of charity and justice . In supplication p Poure out thy soule before the Lord. q Set all thy desire before him . In profession of his name be r not ashamed : note for this the Apostles inference . ſ I am not ashamed , saith he . Why ? I know whom I have believed . If thou beest ashamed of Christ here , t he wil be ashamed of thee when he commeth in the glory of his Father . In gratulation , u With a loud voice glorifie God. Herein x the tongue of that man , who was y a man after Gods owne heart , was his glory . O that Magistrates , Subjects , Ministers , People , Houshold-governours , Parents , Neighbours , All of all sorts would do this ! That Magistrates who believe would boldly speake in the cause of God and man ! Speake boldly for maintaining truth and purity of religion : speake freely in executing good justice and righteous judgement ! That Subjects would be bold and free in consenting to the holy covenants & wholsome ordinances which their pious and good governours make ! That Ministers who believe , would open their mouth boldly to make knowne the mystery of the Gospell , and pray and give thankes zealously , chearefully ! That people would testifie their faith by manifesting a joint consent , and saying , Amen , Amen! That parents and housholders would command their children and houshold to keepe the way of the Lord ! That neighbours would admonish , exhort , and ( as just occasion by sinne is offered ) reprove , and every way edifie one another ! Had men faith , Gods word would be in their heart as a burning fire shut up in their bones : they would be wearie w●●h forbearing . Their mouth would be opened : their heart enlarged . Much would Gods glory be advanced : much good would be done to man , if every one of us in our places could in truth say , I beleeved , therefore have I spoken . Yea doubts arising against that which is meet to be uttered , would be suppressed . Faith would soone quell them all . He therefore gave a good advice , that said , when inextricable doubts do trouble thee , let faith be ready to make resolution , and to give satisfaction . §. 68. Of faiths stability in trialls . I. * FAith remaines firme in troubles . III. No affliction can utterly suppresse faith . How firme in the uttermost triall was their faith that said , a Though he slay me yet will I trust in him . b Though I walke thorow the vally of the shadow of death , I will feare none evill . c We are troubled on every side , yet not distressed : we are perplexed , yet not in despaire , &c. d I am perswaded that neither life , &c. That these instances may not bee thought to bee so extraordinary as they should not bee exemplary , note the Apostles ample extension thereof , We having the same spirit of faith : ( he saith not in the singular number , I , as speaking of himselfe alone , but in the plurall , we , as speaking of many , and that indefinitely , as excluding none ) We also believe and therefore speake . It is noted of the ancient Christians , that many cruell stroaks and much affliction long raging could not overcome their impregnable faith . The true faith of all Saints is rooted in Christ , ( Col. 2. 7. ) who is able to minister vertue & vigor , and refreshing unto it in the most blustering , blasting and nipping times that can be . If a tree that is planted by the waters , and spreadeth out her roots by the river , shall not see when heat commeth , but her leafe shal be greene , and shall not be carefull in the yeare of drought , neither shall cease from yeelding fruit : how much more shall they flourish who are planted in the house of the Lord , and rooted in Christ , who wil be in them a well of water springing to everlasting life . It is said of hope the daughter of faith , that it entreth within the veile which is above As hope herin is different from other anchors , which are cast downward , so faith from other trees which grow downwards . Though they therefore that are planted in the most fertile soiles , and by the best rivers may wither , yet will not saith saile . Admirable is the benefit of faith . It sheweth it selfe in all seasons : it serves for all turnes . It cheeres us in prosperity , it revives us in adversity . It ever keepeth us in a golden meane , so as we be not too much puffed up with prosperity , nor too much dejected with adversitie . In prosperity it moveth us to d acknowledge the bounty and magnificence of the Lord. In adversitie it maketh us e roule our eyes up to God , and to f sustaine and comfort our selves in him : yea when the clouds of crosses hide the brightnesse of his favour from us , it maketh us g wait till those clouds be driven away . Among , and above other gifts and graces get faith . Having gotten it , keepe it . In keeping it , nourish it so as it may increase . All these are implied under this metaphor , h Take the shield of faith : whereof having published a large Treatise , it shal be sufficient here to have pointed at them . See more in The Whole Armour of God. Treat . 2. Part. 6. § . 16. &c. §. 69. Of sudden passion whereunto Saints are subject . PSAL. CXVI . XI . I said in my sudden feare , All men are lyars . IIII. * SAints are subject to sudden passions . So much in another place acknowledgeth the Psalmist of himselfe , thus , a I said in my haste I am cut off , &c. b The very same word is here and there used . It was c a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah : and d David at Nabals churlish answer : and e Ionah at Gods mercy shewed to Nineveh : and f Iames and Iohn at the Samaritans refusing to receive Christ : and g Paul and Barnabas about receiving Iohn Marke . The flesh remaineth in such as have the spirit in them . By virtue of the Spirits abode in them they are Saints , true Saints : but by reason of the mixture of the flesh , they are subject to symptomes , effects and infirmities of the flesh , among which , sudden passions may well be reckoned . For , passions are like to lusty pampered horses , which if they be not held in with the bridle of reason , and curbe of discretion , will run with a careere to their owne and riders hazard . May it not now be thought a most unjust consure , to judge all those to be carnall , and unregenerate who speake in haste , who bewray sudden passions of anger , of griefe , of feare , of joy or of any the like ? Saints having beene proved to be subject to sudden passion , to censure them for men unregenerate , who on a sudden are in passion , what is it but to call good evill , and to make light darknesse , and sweet bitter ? Surely these kinds of censures arise from sudden passions . If these then be infallible signes of an unregenerate estate , such censures are a demonstration that the authors of them are not regenerate . Yea demonstrations enough may be made against every one that beareth the name of a Saint , that he onely beareth the name of a Saint , but is no Saint . Thus shall all be brought into the labyrinth of despaire , out of which they cannot know how to winde themselves . But learne to distinguish betwixt infirmity and obstinacy , and notwithstanding the infirmities that in this world thou art subject unto , thou maist cheerefully go on in that course which will bring thee to that condition wherein the spirits of just men made perfect , are . Yet take heed of nourishing and cherishing , of boulstering up , and justifying passion : but rather do what in thee lyeth to suppresse and keepe them downe . For though , so long as we abide in the tabernacle of this body , and are compassed about with fraile flesh , we cannot cleane cut off all affections and passions , yet we may moderate and rule them : which if we do not , passions will soone waxe violent , and grow unto excesse , if with prudence and diligence they be not kept under . They are like weeds , which grow apace , if they be suffered . They are like beasts and birds , that being naturally wild , if they be not narrowly watched , kept in darke , kept awake , kept from light and sleepe , and taught to obey , will ever be wild , never tame . Experience of all ages hath verified this adage ( whereof * before ) Passions are bad masters but good servants . If they rule over reason , they wil be as Lords of misrule , outragious , disturbers of all order . It wil be in mans little polity , consisting of body and soule , as it was in Israel , when there was no King in Israel , Every man did that which was right in his owne eyes : whence it came to passe that some Tribes in Israel were little better then Sodom . There is more need of meaues to weaken then to strengthen passions , to famish then to cherish them , to curb them in , then to spurre them out , and to hold them backe , then to give them head . Though they be in such as are justified and sanctified , yet may they not by any meanes be justified , or countenanced as things lawfull . To justifie a sudden distempered passion , is , to call evill good , to put darkenesse for light , and bitter for sweet , against which a woe is denounced . To countenance them , is to make them violent and irresistible in their rebellion , as Abs●lom and Adoniah were . Thus an infirmity is turned into obstinacy . As therefore men are watchfull over powder in their houses to keep fire from it , both because it soone takes fire , and also being once set on fire , it is suddenly all on flame , and by that means very violent and pernicious : so on those very grounds we have need to be as watchfull over passions , and to keep them from all occasions that may stirre them up : for they are soone stirred , and being stirred , waxe vehement and violent . Yet I will not deny but that passions may have their use and commodity , if there be a very watchfull heed had over them . But for instance of their violence , if not well watched , note the next collection . §. 70. Of unadvised speech arising from distempered pas●ion . V. * DIstempered passion causeth unadvised speech . Instance the speeches recorded in Scripture to come from the distempered passion of those who were mentioned in the former § . As from a Moses and Aaron , b David , c Ionah , d Iames and Iohn , and others . e Of him that was provoked in spirit , it is said , that he spake unadvisedly with his lips . f Out of the abundance of the heart the mouth speaketh . For the tongue is a most ready interpreter of a mans inward temper . The mouth is the doore of the soule . If the fire of passion be once kindled therein , the flame thereof will soone breake out at the mouth . The consideration hereof addeth weight to the admonition given in the formers § for watching over our passions : in that the evill arising from thence is not onely inward , such as may be kept close within the bowels and breast of a man : but also outward , such as will breake forth in words especially , to the offence of others , and to the greater disgrace of our profession , and dishonour of God. Words that proceed out of passion are oft violent , and cause much mischief . Many thinke they extenuate the matter when they say , Words are but wind . Let the violence of wind in a mans head , stomach , belly , veines , guts , or other parts of his body , yea and in the open aire , on sea and land be considered , and it wil be found , that enough is said of words when they are said to be wind . g Saint Iames , in regard of the violence of the tongue , resembleth it to other very strong and forceable things , as to the bit of a bridle , whereby the rider maketh a lusty horse to turne this way and that way , as he list : to the helme of a ship , wherewith a Pilot turneth an huge vessell on the sea whethersoever he will : to a fire which kindleth a great matter . ( Yea it is like a burning fornace which is most violent . ) And the Apostle addeth , that it setteth on fire the course of nature , and it is set on fire of hell . Yea he maketh it more fierce then the wild beasts . For every kind of beasts , and of birds , and of serpents , and things in the sea , is tamed , and hath beene tamed of mankind : But the tongue can no man tame , it is an unruly evill , full of deadly poison . What Orator could more lively have set out the violence of so little a member then the Apostle hath done ? No marvell now that where a man hath two eyes , two eares , two nostrills , two arms , two hands , & many other members double , he hath but one tongue ( one being enough , if not too much to rule ) and that the fabrick of that one tongue is so ordered by nature , or rather by the God of nature , as it is : that it should be placed in the highest part of the body , the head , as in a castle on an hill , and be there bound with the roots of it as with strong bars , and kept within the two leav'd gate of the lips , and the percullis of the teeth : notwithstanding all which , strait charge is given h to him that desireth life , and loveth many daies that he may see good , to keepe his tongue . For , i Death and life are in the power of the tongue . And k who so keepeth his mouth and his tongue , keepeth his soule from troubles : and the Psalmist well knowing that he of himselfe was not able to rule that unruly evill , thus prayeth to God , l Set a watch , O Lord , before my mouth , and keepe the doore of my lips . Seeing passion openeth the gate , pulleth up the percullis , and maketh a passage for this wild beast , and not only so , but stirreth up the rage of it , and sharpneth the deadly point of it , surely this one effect is motive sufficient to make men doe what possibly they can to moderate passion . For the tongue is as slippery as an ●ele . It being placed in moisture , it must needs soone slip . Hereby take notice of the corruption of man in soule and body . As the eyes and eares are windowes to let in corruption into the soule : so the mouth is a doore to let it out , whereby it comes to be the more infectious to the damage of others . For , evill words corrupt good manners in our selves and others . Thus the tongue that is the pen of a ready writer in one , is a sword in another : not in its owne nature , but by the different use of it . For , the nature of this and that mans tongue is the same : but the use is not the same . Which should make us the more watchful over our tongue . §. 71. Of Saints questioning Gods promises in distresse . VI. * EXtremity of distresse maketh Saints account promises of release to be vaine . Which that worthy Saint did , a who said in his heart , I shall now perish one day by the hand of Saul : and againe speaking to God , b I am cut off from before thine eyes . After that God had promised to Abraham that he would c Make of him a great nation , and d make his s●ed as the dust of the earth , he and his wife being both old , he thus said , e Lord God , what wilt thou give me seeing I goe childlesse ? Did not this speech shew that he accounted Gods promise to be vaine ? Yea and this speech also of Moses , f I am not able to beare all this people alone , because it is too heavy for me . And if thou deale thus with me , kill me , I pray thee , out of hand . And this , g Shall the flocke and the heards be slaine for them to suffice them ? Or shall all the fish of the sea be gathered together to suffice them ? h Did not Christs Disciples , and others that believed in him , account the promises of his resurrection to be vaine ? Too evident fruits of the great weakenesse of those worthy Saints were these . For , not to be stedfast in faith , is a great weaknesse . Afflictions do oft so stirre the corrupt humour of the flesh which is in every Saint , as it sendeth up such abundance of vapours of infidelity , as they cause a great mist to spread it selfe before the eyes of mens understanding , so as they cannot clearely see the light of Gods promises , whereby they are brought to make question of the truth thereof : even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overspread the face of the skie , and hindereth the beames of the Sun from shining on the earth . The best many times , thorow the violence of temptations , in the things of God shew themselves as children and fooles . Let us all learne , by such patterns of the weaknesse of the flesh , even in the best , to suspect our selves , and to i seare lest a promise being left us of entring into his rest , any of us seeme to come short of it . Before the time of triall come , let us pray , k as Christ did for Peter , that our saith faile not : and , according to the l promise made to Paul , that Gods grace may be sufficient for us : and that m the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous selfe-conceipt , that we be not like him , who in too much confidence of his owne strength said to Christ , n Though all men should be offended because of thee , yet will I never be offended : and againe , o Though I should die with thee , yet will I not denie thee . A worthy profession and resolution this was , if it had not beene uttered upon too great a confidence of his owne ability to stand , and withstand all temptations . But it being uttered on presumption of his owne strength , the issue thereof was most wofull . Nothing more provokes God to leave men to themselves , and to suffer Satan to prevaile against them , then an high conceipt of themselves . It is most meet that such should know their owne weakenesse . But nothing can give to man a more evident demonstration of his frailty and weaknesse , then his slips and falls when he is brought to the triall . This will make him say , p Behold I am vile ; what shall I answer thee ? q I abhorre my selfe , I repent in dust and ashes . §. 72. Of Saints reverend esteeme of God in their greatest straits . VII . * SAints in their disturbed passion beare a reverend respect to God. So did they who said to God , a Righteous art thou , O Lord , when I plead with thee , &c. b I will lay my hand upon my mouth . Once have I spoken , but I will not answer : yea twice , but I will proceed no further . And he who said of God , c How unsearchable are his judgements , and his waies past finding out : And thereupon made this inference , d O man , who art thou that repliest against God ? Though the Apostle were not disturbed in his passion when he uttered these speeches , yet the occasion which made him utter them was such , as did amaze many : But his respect to God made him admire and adore that which others excepted against . 1 There are certaine principles against which men of understanding will not oppose , or dispute : no nor search after the reason of them . Among and above all other principles those which concerne the infinitenesse and perfection of Gods essence , properties , word , and works are most infallible and undeniable . Saints therefore , who have a true and right understanding of God , dare not impeach Gods truth , justice , wisdome , power , mercy , or any thing els in God , though the works of God , and Gods dealing with them do seeme very strange unto them . Knowledge of Gods perfection works such reverence in them towards God , as they had rather remaine as in a maze , not knowing what to say , then impute any blame to God. If they lay any blame , it shal be rather on man then on God. 2 The spirit never wholly leaveth the Saints . Though the weaknesse of the flesh be very great , yet will the spirit keepe them from falling from their God. e The spirit is ready when the flesh is weake . Yea f The spirit lusteth against the flesh , and restraineth it from fulfilling the lusts thereof . So as when the flesh would rise against God , the spirit keepeth it downe . Let us therefore , as many as be perfect , be thus minded . Let us testifie our high esteeme of the Lord , our reverend respect towards him , by not daring to entertaine a thought , or to suffer a word to slip out of our mouth ▪ which may any way be derogatory to any of his excellencies : or to think any thing of him otherwise then indeed he is . Wilt thou condemne him that is most just ? Is it fit to say to a King , Thou art wicked ? Or to Princes , ye are ungodly ? How much lesse to him that accepteth not the persons of Princes , nor regardeth the rich more then the poore , ( Iob 34. 17 , &c. ) To admire and adore the unsearchable waies of the Almighty , may well beseeme sonnes of men . But to thinke a thought , or to utter a word that may lay any blame upon them , is sensuall and diabolicall . To have thine heart well seasoned with a due respect of God , be well informed in his excellencies , and oft meditate thereon . Ignorance of God is it that causeth many base and unmeet thoughts of him to enter into our hearts . Want of meditation maketh what we know , not to be remembred , or not to be regarded . Adde therefore to the meanes of information which God affordeth , serious and setled meditation : Thus thy mind being filled with divine thoughts , will not suffer impious and blasphemous thoughts to harbour there . §. 73. Of blaming men unjustly . VIII . * MEn must not unjustly be blamed . God made an expresse law against it , and said , a Thou shalt not beare false witnesse against thy neighbour . b Many like prohibitions are in the word . Though the wrong be done to man , yet the fact is c abominable to God : who to restraine men from it , hath enacted severe d lawes against such as transgresse therein . Yea they are accounted unworthy to e dwell in Gods holy hill . The wrong which by unjust accusing and blaming of men is done , is one of the greatest wrongs that can be done against man , because thereby that which of all other things is the most precious to man , his good-name , is impeached . In which respect this sin , though it be a direct wrong against man , is stiled g blasphemy : and they who speake evill of men unjustly , are said to h blaspheme them : which is , according to the notation of the Greeke word , to i hurt a mans same : or otherwise , to k assault one with tales , to gawle and vexe him with rumours and reports . Not without cause therefore hath the Holy Ghost resembled the tongues of such men to l the tongue of a Serpent , which is very poisonous : to m a rasor , which is very sharpe : and to n a sharpe sword , that pierceth deepe : their teeth to speares and arrowes , which are mortall instruments : their throat to o an open sepulchre , that devoureth much : and their words to p the poison of adders , which is a most venimous and pestilent poison . How watchfull now ought we to be over our tongues , whereby so great wrong may be done to man ? The tongue stands in a most slippery place ; words are out of the mouth many times before a man is aware of them : the more watchfull therefore we ought to be . q With the tongue we blesse God. Shall we therewith blaspheme men who are made after the similitude of God ? Shall there proceed out of the same mouth blessing and cursing ? My brethren , these things ought not to be so . As we make conscience of dishonouring God by improus , and prophane speeches directly uttered against his divine Majesty , so let us take heed of collaterall blasphemy against such as beare his image . He that said Thou shalt not take the name of the Lord thy God in vaine , said also , Thou shalt not beare false witnesse against thy neighbour . Now if thou blaspheme not the name of God , yet if thou belie thy brother , thou art become a transgressor of the law . Let therefore that reverend respect which thou bearest to the name of God , worke in thee a due respect to the name of man , that thou do no wrong thereto . §. 74. Of censuring all alike . IX . * PAssion makes men judge all alike . True it is that by reason of that naturall corruption which hath infected all mankind , all are alike . a There is no difference . For all have sinned , and come short of the glory of God. Thus b a Prophet , and an Apostle also , not in passion , but by immediate instinct of the Spirit , said , There is none righteous , no not one . Yea , in this sense c the Apostle useth the very words , that are here used , Every man is a lyar , and yet no man unjustly blamed . But to judge such as have the Spirit of God in them , and are in what they speake guided by the Spirit of God , yea and bring their message from God , to judge them to be as naturall unregenerate men are , lyars , this is a most unjust imputation . Yet thus did passion make this Prophet judge the Prophets of the Lord that came to him in the name of the Lord , with the word of the Lord , to be . Both passion and hardnesse of heart made d Pharaoh judge Moses and Aaron to be like to the sorcerers and magicians of Egypt . So did e Sennacherib judge Hezekiah and his people , and kingdome to be no better then the Kings , people and kingdomes of other nations . f It is oft noted of the Iewes , that they gave no more heed to such faithfull Prophets as the Lord sent , then to such false Prophets as ran of themselves , and were not sent : who spake a vision of their owne heart , and not out of the mouth of the Lord. Yea many times g more credit was given to such false Prophets , then to true ones . Passion in the soule is as colour in glasse . Now by experience we know , that what a man looketh upon thorow coloured glasse , appeares to him to be of the same colour that the glasse is of , though it be in truth of another colour . All objects are presented thorow such a glasse in one and the same colour . So to a man in passion all men seeme alike : all lyars , all deceitfull , all unjust , all unmercifull , all as one . Hence these or such like speeches oft come from them . I will believe no man. I will trust no man. No man will deale faithfully with me . None can do me any good . It is on this ground very requisite that men in passion , or overwhelmed with affliction learne to suspect themselves , and to suppose that they may be deceived . We use thus to perswade men that by sicknesse are distempered in their taste , and cannot discerne any difference betwixt meats , but loath all alike , to believe others that have both good understanding of what is wholsome and hurtfull , and also a taste well tempered , 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 a Abraham had so believed as his faith was counted to him for righteousnesse , he said , b They will slay me for my wives sake , which argued much feare . Of faithfull Iacob it is said , c He was greatly afraid . He that said , d 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 . ) e 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 f He feared them which were of the circumcision . g 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 . h 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 i 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 , a 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 b Render to them their desert . This word is also used , where the brethren of Ioseph say of him , c 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 , d 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 that generall particle ALL , to shew that from that present benefit which God had conferred upon him , his heart was extended unto a consideration of other favours which the Lord from time to time had done him . The word translated towards me , properly signifieth Over or above me . For it commeth from a verbe that signifieth to ascend : and to expresse the emphasis thereof , some thus translate it , All thy benefits go over me . But the preposition doth oft signifie ( as our English translateth it ) towards me : and it may very fitly be so taken in this place . The former part of the verse set out interrogatively by way of question ( what shall I render to the Lord ? ) manifesteth both an earnest desire to be truly and thorowly enformed of whatsoever may be acceptable and pleasing to the Lord : and also a setled resolution indeed to performe whatsoever he shal be informed of concerning that point . The latter part ( all his benefits are towards me ) are added as a reason of his resolution . The first particle ( for ) is not in the Originall . It maketh the sense somewhat doubtfull . Some set it downe as a preposition , without any stop betwixt the former and this part , making but one entire clause of all , and setting the interrogative point in the end of all , thus , e What shall I render unto the Lord for all his benefits towards me ? Others make two distinct sentences , and place the interrogative in the end of the first clause , thus , f What shall I render to the Lord ? all his benefits are towards me . The Kings Translators set a colon betwixt the two parts : which doth so distinguish them as two sentences . This difference is not great : howsoever the sentences be pointed , it is evident that the latter is added as a reason of the former . He was inquisitive what to render to God , because God had beene beneficiall to him . Behold here A gratefull disposition : which is manifested , By his Inquisition By his Profession . In the former there is considerable 1 The Subject , or matter enquired after . What shall I render ? 2 The Object , or person concerning whom the enquirie is made , The Lord. The latter manifesteth the just occasion of the former , His benefits : which are set out 1 By an amplification , all 2 By an application , towards me . These severall branches note out sundry properties of a gratefull mind . The Inquisition , ( What shall I , &c. ) sheweth that I. Gratefulnesse makes men inquisitive . The thing enquired after being indefinitely set downe , ( What ? ) implieth that II. A gratefull mind is ready to do any thing . The person ( the Lord ) for whose sake this enquiry is made , declareth that III. True gratefulnesse hath especiall relation to the Lord. The reason hereof being His benefits , giveth evidence that IIII. A right understanding of Gods benefits worketh gratefulnesse . The ample mention of Gods benefits in this generall particle all , manifesteth that V. Gratefulnesse raiseth the mind from some favours to all . The application of these benefits to himself in this phrase towards me giveth proofe that VI. Sense of Gods kindnesse to ones selfe doth most enlarge the heart to thankefulnesse . The Prophets profession of Gods benefits , thus , All his benefits are towards me , demonstrateth that VII . Gratefulnesse works acknowledgement of kindnesse . §. 77. Of the propertie of gratefulnesse to make men inquisitive . I. * GRatefulnesse makes men inquisitive . All manner of gratefulnesse whether to God or man hath this property . When David thought on Ionathans kindnesse to him , though Ionathan were dead , yet a he enquireth whether any were left of the house of Saul , that he might shew him kindnesse for Ionathans sake . And when he considered how God had established peace to his people , first b he enquireth and consulteth about bringing the Arke to the Tabernacle : and then c adviseth about building a temple for the Lord. Hypocrites had learned this of the upright : and therefore they from teeth outward are inquisitive , and say , d Wherewith shall I come before the Lord ? &c. In gratefull persons there is a good and high esteeme of the kindnesse that is shewed to them . With this esteeme the heart is affected . True affection of the heart is of an hot temper : it can no more be suppressed , and kept within the heart , then an hot vapour , which the more it is suppressed , the more violent it waxeth , till it have got vent . Such an affection therefore will shew it selfe . And that it may manifest it selfe in the best manner to the best content of him to whom they intend their thankfulnesse , they content not themselves with that which may first rise in their minde , or offer it selfe to their thought , but diligently enquire what may give best content , and what may be most acceptable . Which they are the rather moved to do , because they can do or give nothing worthy of God , and his kindnesse to them . By this outward evidence may men give evidence of their inward disposition ; and make others see how they are affected with the kindnesses that are done to them . They who care not to know what may be acceptable to such as do good to them , have assuredly an ungratefull heart . How can it be thought that they would do the things that please , when they care not to know what may please ? By this may gratefull subjects , people , children , servants , friends , and neighbours be knowne . Yea by this may gratefull subjects , people , children and servants of the great Lord of heaven and earth be knowne : if , at least , their enquiring after that which may be acceptable to God , come from an upright and honest heart : and from a full and faithfull purpose to performe what they shal be rightly informed in , and indeed to render what they shall learne to be acceptable to the Lord. They who are so minded , have an excellent help to be well informed . That help is Gods word , which distinctly and sufficiently revealeth what is the good , acceptable , & perfect will of God. Let all such therefore as are intirely provoked to enquire after that which may be pleasing to God , by the holy Scriptures m prove , and n understand the same . o Search the Scriptures , ( saith our Lord Christ ) for they are they which testifie of me . They testifie of him , what he is . They testifie of him , what he accepteth , what he approveth : in what and by what he accounteth himselfe honoured , and sufficiently recompenced for the kindnesse he sheweth . §. 78. Of a second propertie of gratefulnesse to doe any thing . II. * A Gratefull mind is ready to do any thing . The Prophet doth not here determine any set and particular things which he would be willing to render , but without limitation or exception of any thing , saith indefinitely , What ? What shall I render ? When Ahashucrosh had heard out of the Chronicles what a great good-turne Mordecai had done him , in revealing a dangerous treason plotted against his life , in true desire of thankfull requitall he saith , a What shal be done to the man whom the King delighteth to honour ? He prescribeth not any particular thing , but enquiteth wherein he may make the best requitall : and it appeareth that he did make that enquirie with a true intent to do any thing : for though Haman thorow his ambition ( supposing that the honour should have beene done to himselfe ) advised the King to do more then was meet to be done to a subject , yet the King commanded all to be done to Mordecai . Though David was not permitted to build a temple for the Lord , yet such was his desire to testifie his gratefull mind to God , as b he prepared what he could , even with all his might , for the building thereof . Zacchous was so ravished with that favour and honour that Christ did him in comming to his house , as in way of gratefulnesse c He giveth halfe of his goods to the poore , and promiseth to restore fourefold to all whom he had wronged . Gratefulnesse so enamoureth the soule of a man , as it makes him thinke that he can never doe enough , and therefore he is ready to do any thing that he may and can do . It will not suffer a man to hold any thing too deare for him , on whō his thankfull mind is set : especially when such a mind is set on God , who every way infinitely surpasseth us , who is so absolutely perfect in himselfe , as he needeth nothing that we have or can do , nor can receive any thing but that which is his owne , yet daily ladeth , with all manner of blessings , us who are lesse then any of his mercies , most unworthy of the least ? Who then would not willingly and gladly have what he might render to the Lord his God ? Behold here the most ready way that possibly can be prescribed to bring men to endeavour with the uttermost of their power in all things to please the Lord. Worke in them such an apprehension , a sense of Gods kindnesse to them , as their hearts may be stirred up to thankfulnesse : Then nor hope of reward , nor fear of revenge can so incite , or quicken them up to any duty , as their owne gratefull disposition . An ingenuous and generous mind ( as every gratefull mind is ) will do much more in thankfulnes for a kindnesse done , then in expectation of a kindnesse to come . Perswade men therefore of the goodnesse and kindnesse that God hath done for them , as you desire that they should be willing , ready and forward to do any duty to God. §. 79. Of a third property of right thanksgiving , to render it to God. III. * TRue gratefulnesse hath especiall relation to the Lord. A man that is well instructed in the right forme and due manner of thanksgiving will especially returne all thanks to God , whether it be for such benefits as come immediately from himselfe , as all those extraordinary benefits , whereof any that tooke due notice , might say , This is the finger of God , or , This is the Lords doing , and it is marvellous in our eyes . ( For such as these , a Moses and the men of Israel , b Miriam and the women of Israel gave solemne thanks to God ) or those ordinary benefits to the conferring whereof man addeth no helpe ( as the shining of the Sun , the courses of the moone , the former and latter raine , the bounds set to the sea , the sweet springs and rivers of water passing thorow the earth , and many other such as are reckoned up in the 104 Psalme , for which praise is there given to God ) or for such benefits as are conferred upon vs by the ministry of man. Thus Melchisedech blessed God for that victory which Abraham had gotten over his enemies : David blessed God for that counsell which wise Abigail gave him : and for those bountifull gifts which he , his Princes and people contributed towards the house of God : and the Saints give thanks to God , for the liberality of the Christians at Macedonia . So cleare is the point of returning thanks to God for all manner of benefits , as besides the many simple formes of giving thankes to God set downe thorowout the whole Scripture , but especially in the booke of Psalmes , when man commeth in any competition with God about this matter , he is utterly excluded : as where the Psalmist negatively of man , but affirmatively of God saith , Not unto vs , O Lord , not unto us , but unto thy name give glory . If ye wel observe the precepts of Scripture for performing this duty of thanksgiuing , ye shal find this obiect , the Lord either plainly expressed , or necessarily vnderstood . How frequent are these phrases ▪ Praise the Lord : Giue thankes to God. Yea to demonstrate that God is the proper obiect of praise , these words , Praise ye the Lords , are so compounded together , as they make but one word in hebrew , which is this , Halleluiah . All manner of benefits do originally come from God. If we receive any mediately by the ministry of man , or of any other creature , they are therein the instruments and hands of God whereby he reacheth out unto vs , & conferreth upon vs , his benefits . The benefits which we receive frō a wise King , iust magistrates , faithfull ministers , conscionable lawyers , skilfull physitians , honest tradesmen , industrious husbandmen , or which any receive from good husbands or wives , provident parents , mercifull masters , diligent and trustie servants , or any other persons , are Gods benefits . It is therefore most due that we enquire what may be rēdred to the Lord for thē . Learne we hereby in all manner of benefits to roule up our eyes to God , and as we taste of the sweetnesse of them , so to lift vp a thankefull heart to him that giveth them . It is a swinish part to eate the mast that falleth from a tree , and not to lift up an eye to the tree whence it falleth . It is not enough to render any thing to man , or to any other creature for the benefits we haue . The Prophets quaere is , What shall I render to the Lord ? To render any thing to the creature and nothing to the Creator , is to neglect the principall doner ; yea to thinke more highly of the servant then of the master , of man then of God , which is no better then idolatry . When therefore thou hast a thought of rendring , enquire what thou mayst render to God , what may be pleasing and acceptable to him : for which we had a direction * before . §. 80. Of the consideration of Gods benefits ▪ working gratefulnesse . IIII. * A Right understanding of Gods benefits workes gratefulnesse . On this ground that a the Psalmists soule did right well know Gods workes , he maketh this inference , I will praise thee . When b the Israelites had such c evidence of Gods prouidence over them , as they beleeved his words , then they sang his prayse . To induce men to be thankefull unto God , and to blesse his name , the Psalmist aduiseth men to take notice of the kindnesses of God towards them . Hereby is man convinced of the equity of the duty ; which is an especiall meanes to work upon the conscience , and provoke him to performe that which in his iudgement he seeth to be most iust and meet that 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 , d Israel doth not know , my people doth not consider . And when the Psalmist speaketh of their like ingratitude , he rendreth this reason , e 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 , a 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 , b Talke ye of All his wondrous workes . So c 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 d 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 , a O Lord , my God : b my strength , my defence , the God of my mercy , c 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 . d Thou hast maintained my right , and my cause . e 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 our hearts for benefits bestowed on them to whom we are united , as if they were bestowed on our selves . Instance that affection which was wrought in the heart of Abrahams servant for the good successe of his masters businesse : and the praise which he gaue to God for the same . If in common blessings we finde our selves to have a share , we shall be the more quickned to give thanks for the same : as the people that rejoyced at the coronation of Salomon . Who are they that are now best settled to giue prayse to God for this admirable decrease of the sicknesse ? Not they who thought it not infectious : nor they who thought they had such antidotes as the plague could not seize on their vitall parts : nor they who thought themselves safe enough in the country . But they who conceiving themselves to be in as great danger as others , perceiued a speciall care of God over them in preseruing them . That benefit which a man knowes himselfe to receive from the light of the sunne , influence of the heavens , sweetnesse of the aire , and other like common blessings , will make him heartily to blesse God for them . Search therefore narrowly wherein Gods benefits have beene towards thee in speciall . Do this daily and hourely , not onely about common benefits which the maker of all conferreth on all , but about private and daily blessings , and thou wilt diligently enquire what thou maist render to him . §. 83. Of a fift property of gratitude , to be prouoked thereby to make profession of benefits . VII . * GRatefulnesse workes acknowledgement of kindnesse . All the acknowledgements which in Scripture are recorded to be made by any of the Saints , of Gods benefits and mercies towards them ▪ are demonstrations hereof : as of a Noah ; b Abraham , c Melchisedech . d Sarah , e Abrahams servant , f Isaac , g Iacob , and many others . Acknowledgement of kindnesse maketh much to the honour of him that hath done the kindnesse . But he that indeed hath a gratefull mind desireth to doe all the honour that he can to the author of the kindnesse , wherewith he is affected . We heard before ( § . 77. ) how he requireth what hee may render . Will not then that mind which maketh him so inquisitiue to be further instructed in what he may doe more , provoke him to doe that which he can not be ignorant to be acceptable ? As for the Lord , he requireth thanksgiuing in our words , not that he hath any need thereof , but that he may teach us to be thankfull , and to acknowledge the doner of so great good things as he bestowes , Can we now imagine that they who conceale all kindnesses done to them , are gratefull persons ? were the nine lepers that being cured of their leprosie , made no profession thereof , thankefull ? If they were , wherein consisted the difference betwixt them , and that one , of whom Christ thus saith , were there not tenne cleansed , but where are the nine ? There are not found that returned to give glory to God , save this stranger . ( Luk 17. 17 , 18. ) As great an evidence of ingratitude it is , to keepe close , not to make knowne , not to acknowledge benefits , as can be given . Shew me then thy gratitude by the effect thereof . Out of the abundance of the heart the mouth speaketh . Even to men are these benefits to be acknowledged . Thus i Deborah acknowledged Iaells kindnesse : k David , Abigails : l Saul , Davids , and many other , other mens . Much more to God must his benefits be acknowledged , in regard of the multitude , greatnesse , freenesse , needfulnesse , profitablenesse , and continuance of them , together with many other circumstances whereby they are much amplified . And so much the rather , because acknowledgement is all that we can render to God : and it is all that God doth expect , which yet he doth most graciously accept . Make this holy profession therfore of the Lords benefits to God himselfe and to men : make it to God in secret and in publike : make it at all times , in all places : make it while the benefits are fresh before thee : lay up his benefits in thy memory , that thou maist in future times againe , and againe make it . Acknowledge the benefits which thou hast received , and thou shalt be sure to receive more . The tenth leper which returned to give glory to God , received thereby another , and a greater benefit , which was the cleansing of his soule from the leprosie of sinne ; as this phrase importeth , Thy faith hath saved thee . He was cleansed of his bodily leprosie before he returned . There was then somewhat more intended , by the pronouncing of this after his returning to glorifie God. The other nine that returned were cleansed in their bodies . This was said to him as an evidence of a greater benefit , then that which they receiued . For Gods sake therefore who is thereby honoured , and for thine owne sake who gainest thereby more benefits , acknowledge Gods benefits , and say , His benefits are towards me . 84. Of the interpretation and resolution of the thirteenth verse . PSAL. CXVI . XIII . I will take the cup of salvation , and call upon the name of the LORD . * THe second part of the Prophets Rhetoricall addubitation is here expressed , which is an answer to his former question : whereby hee sheweth that he made not the question simply on ignorance , as if he knew not what to render , but purposely to set out the great desire he had , and the forwardnesse that was in him to doe , what he saw most meet to be done . This phrase , cup of salvatition , is the most difficult and doubtfull phrase of all the Psalme . It s here figuratively used , and in that respect more subject to various interpretations . According to the divers significations of this word * cup , some take it one way ; some another . 1. It is taken for a part or portion : for in a cup , useth to be such a set portion of beere or wine , or physicall potion , or such like thing , as may be thought fit for him to whom it s given ; as where the Psalmist saith , My cup runneth over , his meaning is , the portion which thou hast given me is an abundant potion , even like a cup that runneth over . On this ground b some expound this place thus , I will c thankefully take that portion which the Lord allots me , and use it to my salvation , calling on his name and worshipping him . 2. A cup is put for affliction . d For of old they were wont to put poison into cups , and make such as were adjudged to death , to drinke thereof . After this manner were Socrates , e Psammonitus , Ph●cion ▪ , Theramenes , I and others put to death . Bitter things also are put into cups for medicines : and because afflictions are bitter , and as it were given to us by our wise and heauenly Father to drink , they are set out by a cup. f Some therefore according to that signification thus expound this Text , I will willingly drinke the cup of affliction which the Lord shal be pleased to give me , yea though it be death , which will assuredly turne to my salvation . 3. g The passion of Christ is stiled a cup : whereupon h many imagine that the Prophet hath here relation thereunto . i An ancient Father saith that the Hebrew thus hath it , I will take the cup of Iesus : which an Angel thus interprets , thou shalt call his name Iesus : for he shall save his people . Indeed k the Hebrew name translated Iesus , is derived from a root that signifieth to l save : But m the word here used is of the feminine gender and plurall number . Yet by that which follows it may be gathered that by this very Hebrew word , the same thing is meant as by the name Iesus , namely salvation . They who apply the cup of salvation to Christs passion , take it passively for martyrdome , or suffering for Christ , and so it little differs from the former interpretation . They who in these sences expound this text , say , that thereby is rendred the greatest thing that can be rendred by man , even his life . 4. In holy Scripture there is mention made of n drink-offerings , which were a certaine quantity of wine that used to be powred out before the Lord : as the very notation of the word importeth , comming from o a root that signifieth to powre out . As the meat-offerings , so the drinke-offerings were brought to the Lord in way of gratulation and thanksgiving . p Some therefore in allusion hereunto so expound this text , as a promise and vow of the Psalmist , to testifie his publike gratitude by such an externall and solemne rite as in the law was prescribed . This he tearmeth a cup , because that drinke-offering was contained in a cup , and powred out thereof : and he addes this epithete Salvation , because that rite was an acknowledgement of salvation , preservation and deliverance from the Lord. 5. After their solemne gratulatory sacrifices they were wont to have a feast . When David had brought the Arke of God into the Tabernacle , they offered burnt-offerings and peace-offerings , which being finished , He dealt to every one of Israel both man and woman , to every one a loafe of bread , and a good piece of flesh , and a flaggon of wine . Hereby is implyed that he made so bountifull a feast , as he had to give thereof to all the people there assembled . r In this feast the master thereof was wont to take a great cup , and in lifting it up to declare the occasion of that feast , and then in testimony of thankfulnesse to drinke thereof to the guests , that they in order might pledge him . This was called a cup of salvation , or deliverance , because they acknowledged by that use therof that God had saved and delivered them . Almost in a like sence the Apostle stileth the Sacramentall cup , ſ the cup of blessing . Here the Prophet useth the plurall number thus , t cup of salvations , whereby after the Hebrew elegancy , he meaneth many deliverances one after another : or some great and extraordinary deliverance which was in stead of many , or which comprised many under it . * The word translated take properly signifieth to lift up , and in that respect may the more fitly be applyed to the forementioned taking of the festivall cup , and lifting it up before the guests . u Most of our later Expositors of this Psalme apply this phrase , I will take the cup of salvation , to the forenamed gratulatory drinke-offering , or to the taking and lifting up of the cup of blessing in the feast , after the solemne sacrifice . Both of these import one and the same thing , which is , that Saints of old were wont to testifie their gratefulnes for great deliverances with some outward solemne rite . The former interpretations of this phrase , cup of salvation , applyed to a portion , or affliction , or martyrdome , or the passion of Christ , though simply considered in thēselves , they be truths , yet they are not so pertinent to this Text , as the two later of a gratulatory drinke-offering , or a festivall cup. For without question a solemne thanksgiving is here intended , as is afterward in the 17. verse plainely expressed . The other clause that is added , and call upon the name of the Lord , is the same that was x before used , and expounded . Here againe it is repeated , partly to shew that in the forementioned gratulatory rite he would y worship God. ( He would doe it piously and religiously . For prayer is an especiall part of Gods worship ) partly to shew that though by Gods delivering him he were now safe , and so had just occasion to praise God : yet would he not cease to pray unto God for continuance of his favour and blessing . He would both praise God , and also pray unto him . Thus is the phrase of calling upon the name of the Lord most properly taken . This very duty of calling upon the name of the Lord , is againe promised , and that as an appurtenance to thanksgiving being added thereto in the 17. verse , * where I purpose to handle it in the generall acception , as it signifieth worship done to God. Here I consider it in the particular and most proper signification , which is Petition . This verse being added as an answer to this clause , What shall I render to the Lord ? setteth out , Mans recompence to God. It consisteth of two parts . 1. Gratulation . 2. Invocation . The former is set out by a most solemne rite of rejoycing . The latter is expressed by the Action , ( I will call ) and by the Object ( upon the name of the Lord ) The two maine parts are joyned together by a copulative particle AND. Of the substance of solemne Gratulation , or thanksgiving , sufficient hath beene * before delivered . The inference of this profession upon the former inquisition , this being an answer thereto sheweth that , I. Gratitude is the best recompence that man can render to God. The manner of expressing it by a publicke rite of rejoycing teaches that II. Our inward motion of praysing God must be manifested by some outward action of rejoycing Of the substance of Invocation , even as it is here expressed , sufficient hath beene delivered on the 4. verse . The connexion of these two points , Gratulation AND Invocation , importeth that III. With gratulation invocation must be joyned . The different manner of expressing invocation from that which was in the fourth verse , ( For there it was set downe as a thing performed in his trouble , then called I , &c. Here it is noted as a duty to come , which he promiseth to performe , I will call , &c , and that after his deliverance ) implyeth that IIII. Prayer to God is to be continued after the thing prayed for is granted . §. 85. Of praise the best that man can render unto God. I. * GRatitude is the best recompence that man can render unto God. Surely this Prophet that made such enquiry of what he might render unto God , if he had knowne a better , would have here mentioned it . Where bulls , goats , and such like sacrifices are refused , it is said , Offer unto God thanksgiving . ( Psal . 50. 13 , 14. ) Praise is one of the sacrifices with which God is well pleased , ( Hebr. 13. 15. 16. ) Expresly it is said of praising God , that it pleaseth the Lord better then an oxe or bullocke , ( Psal . 69 ▪ 30 , 31. ) yet were those ordained for solemne sacrifices under the Law. Praise therfore is it which the Psalmist doth especiall vow to God , ( vers . 17. ) God standeth in need of nothing that we can doe , or bestow . But we stand in need of all that is his . Our thankes which we give him addes nothing to him , but makes him the more to respect us . By it ( if it be rightly performed ) God is acknowledged to be what he is , to give what he gives , and to doe what he doth . More then this the creature cannot doe : more then this the Creator nor exacteth nor expecteth , provided that it be not a meere lippe-labour , but come from an heart thorowly affected with his excellencies and kindnesses , and be ratified by an answerable carriage towards him . spirit and truth . Yet this hindreth not but that he may and must be also worshipped in body , and in outward actions . He must euer be worshipped in spirit , whether with the body , or without the body . Spirituall worship may be without bodily worship , and also stand with bodily worship : but bodily worship cannot stand without spirituall worship . 2 The Spirits of others are stirred up to joyne with us in congratulation , and mutuall thanksgiving . p When the people saw and heard Ezra blesse the Lord , they answered , Amen , Amen , with lifting up their hands . When q Hezekiah made it knowne that he meant to celebrate a solemne passeover , many of Ephraim , Manasseh , Ishaker and Zebulon came thereto . This is one principall end of externall rites of gratulation , mutually to stirre up one anothers spirit . 3 Our owne spirits are much roused and quickened hereby . Outward gratulatory actions , as they manifest an inward gratefull affection , so they are meanes , as it were by a reflection , to increase the heate of gratitude , and enflame our zealous affection the more . Now our dulnesse and coldnesse in all pious duties giveth evidence that all meanes that can bee used for quickening our spirits , are little enough . Too austere and severe are they , who censure as unlawfull , and condemne all chearefull rites , and actions of gratulation . Their maine ground is the evill consequence which followeth from thence . But that followeth not from a lawfull use of warrantable rites , but from an abuse of them , which is indeed unlawfull . If abuse of a thing were sufficient to prohibit the use of it , the use of the most necessary and bounden duties which the word commandeth , should be prohibited . It is an especiall point of wisdome to discerne whence every evill ariseth , and accordingly to be so circumspect in avoiding the evill , as a warrantable , commendable , needfull , usefull duty be not forborne thereby . The wise farmer neglecteth not to sow his ground because weeds use to grow among the corne . No wise man will forbid the drinking of wine because some by intemperancy are made drunke . Evill consequences arising from good things , give just occasion to be watchfull over our selves in the doing of those good things , that by our carelesnesse they prove not pernicious . So as , it is not a sufficient plea for intemperancy , to say , the thing that we doe is lawfull . He that hath warranted a thing to be done , hath prescribed rules for the manner of doing it , by a due observation whereof good things wil be well done . In generall , outward gratulatory actions must be 1 Such as are approved by God himselfe , as those were which we noted in the proofe of the point . For , how can we thinke that those things which he approveth not , will please him ? 2 Such as may beseeme the occasion : even such chearefull actions as may revive mens spirits : such also were those that are before mentioned . As outward rites of humiliation must be such as may humble the soule : so of gratulation , such as may quicken it , Psal . 81. 1 , &c. 3 Such as are not offensive : nor occasions to any corruption : As are drinking healths , especially on bare knees , and in measure above that which sober men are able to beare : lascivious dauncing : revelling on the Lords Daies , and other the like . Among other externall rites of gratulation , that which is here intended ( feasting ) is a principall one . Thereof See The Whole Armour of God , Treat . 3. Part. 2. § . 73. §. 87. Of joyning prayer with praise . III. * VVIth gratulation , invocation must be joyned . As with our petitions we must ioyne praises : so , with these , those . Prayer and praise are like two twinnes , which though they have each of them their severall and distinct members , yet by the navell are from their birth knit together , and so grow together , as if you force them asunder , you kill them both : one without the other cannot live . They are therefore in sacred Scripture oft joyned together : sometimes one , sometimes another set in the former place , thus , a In every thing by prayer and supplication with thankesgiving let your request be made knowne to God. b Pray without ceasing : in every thing give thanks . c Give thankes unto the Lord : call upon his name . d Praise the Lord : call upon his name . Observe the formes of praises , and of prayers noted in Scripture , and you shall finde , where the principall occasion hath beene gratulation , supplication to be added : and also where the principall occasion hath beene supplication , gratulation to be added . Such is our estate here in this world , and such is Gods dealing with us , as there never wanteth occasion of both . Never was any Saint brought into so desperate a distresse ▪ but that thorow the mist of his misery sweet beames of Gods mercy have shined upon him . Nor ever was there any set in so bright and cleare a sun-shine of Gods favour , but that some clouds have let fall showers of sorrowes ▪ if not in outward troubles , yet in regard of inward corruptions , yea and in the thought or feare of some eclipses of that sun-shine . Thus in greatest occasion of hearty thanksgiving , there is just occasion of humble petition . And where there is most cause of humiliation , there is also much cause of exultation . Herein lyeth a maine difference betwixt mens estates here and hereafter . Hereafter in Heauen is nothing but matter of gratulation : in Hell is nothing but matter of exclamation and ejulation . On Earth there is a mixture of both . As for adding invocation to gratulation , which is the particular here expressed , thereby our sacrifice of praise is sanctified . As every creature of God is sanctified by the word and prayer , so the actions that we performe , not pious and religious duties , and among them not the most principall , praising of God , excepted . The Word sheweth it to be a warrantable duty . Prayer presented to God in the name of Christ , maketh it an acceptable duty . And whereas every thing that passeth from us , is not onely imperfect thorow the defect thereof , but also polluted by that sinke of corruption which is in us , by faithfull prayer the defect is supplied , the pollution is purged away . What therefore God hath joyned together , let no man put asunder , Matth. 19. 6. Let us for removing evills , or for conferring any good thing , give all due thankes , and never forget the one or the other : but withall give our selves to prayer , to continuall supplications and much piety . §. 88. Of praying after God hath heard our prayer . IIII. * PRayer to God is to be continued after the thing prayed for is granted . After that the Psalmist in testimony of Gods hearing him had said , a I will praise thee , for thou hast heard me , and art become my salvation , he addeth , Save now , I beseech thee , O Lord : O Lord , I beseech thee , send now prosperity . Many such passages there be , as in the Psalmes , so in other bookes of Scripture . Indefinite exhortations to pray b in every season , c alwayes , d without ceasing , give good evidence to the truth of the doctrine . For , if after God hath heard us , we cease to pray , how can we pray without ceasing , alwayes , in every season ? None can doubt but that God heard the prayers of his faithfull servants in all ages : yet never did any faithfull servant of God thereupon cease calling upon God so long as hee lived . It is e the stile of a true Saint to call upon God. If they should cease to call upon God , they would shew themselves most unworthy of that dignity . 1 Some things there be , which though on Gods part they be granted , yet are we not so setled and satisfied in the grant of them , but that we may waver and doubt in our faith about them : as , Remission of sinnes , Reconciliation with God , Iustification in his sight , Conquest over our corruptions , Sanctifying graces , and such like . Other things there be whereof we stand in daily need , as food , sleepe , apparell , and other bodily necessities : meanes of spirituall edification : and the assistance of Gods Spirit . And many evils there be wherinto we may fall again and again after we are delivered from them , as sicknesse , paine , imprisonment , captivity , &c. Yea , and all manner of sinnes , and temptations to sinnes . In these respects , for the setling of our faith in that which God hath granted , for the continuall supply of such things as we continually stand in need of , for keeping us from falling againe into such evils as we have beene delivered from , it is needfull , it is usefull to call upon God againe and againe even after he hath heard our prayer . 2 All those generall motives that are of force to incite us to call on God before he hath heard us , as Gods command , Gods worship , Gods honour , the Necessity , utility , Efficacy , and Dignity of prayer , are also of force to provoke us to call on him after he hath heard us : yea as long as we liue . 3 Gods hearing our prayers is so farre from making us cease to pray , as among other motives , it is a very forcible one to draw us to God again . For , it giveth speciall evidence of Gods readines to heare , and ablenes to help , yea and of his mind and good-will to us in particular whom he hath heard . How many are of a farre other mind then this Prophet was ? If God have once heard them , and delivered them from a distresse , they have no care to call on God againe : especially when they find and feele themselves safe . What ? Do they thinke that there is but one thing wherein God can do them good ? Do they imagine themselves so secure , as they cannot againe fall into such need of Gods help as they were in before ? or can God be , as man , weary of doing good ? Are many supplications & petitions troublesome to God ? Fie of all such atheisticall conceits . If any that have better understanding of God , and of their owne frailty , do notwithstanding faile in this duty , having had good successe in their former performing it , they are either as beasts , which are affected onely with that which is present , or worse then beasts , using God , onely for their own turnes ▪ and so care not to call on him but when they sensibly discerne an absolute necessity for their own need and good . For Gods sake , for our owne sake let us in season , and out of season , in distresse and out of distresse , to remove and prevent evills , to obtaine and retaine the things that are good for us , before and after God hath heard us , call upon his name . Let us that have called upon him , say , We will call upon the name of the Lord. Let this purpose be in our hearts , let this profession be in our mouthes , let an answerable performance be in our deeds , and that so long as we shall abide in the land of the living where the Lord is called upon , that so we may indeed be in the number , and of the number of those that call upon the name of the Lord. §. 89. Of the sense and parts of the foureteenth Verse . PSAL. CXVI . XIIII . I will pay my vowes unto the LORD , now i● the presence of all his people . * THe first motive which the Prophet useth to quicken him the more to performe the forementioned duty of solemne praise is laid downe in this verse . It is taken from that bond whereby he had voluntarily tied himselfe , his Vow . The argument may be thus framed . That which by vow I am bound to pay , I will pay . But by vow I am bound to take the cup of salvation , &c. Therefore I will take the cup of salvation , &c. It appeareth by the manner of expressing this point , that in his distresse he had vowed a solemne , publike sacrifice of praise unto the Lord , if the Lord would be pleased to release him . For he saith not , I vow to pay this and that , but , I will pay what I have vowed . The word thus translated a I will pay , signifieth to finish and perfect a thing : and is here fitly used , to shew , that a vow till it be performed , is as an imperfect thing : performing of it , is the perfecting of it : if at least it be rightly made , and rightly accomplished . He mentioneth b vowes in the plurall number for emphasis sake : either because he oft vowed one and the same thing : or because he vowed many things : or one solemne thing accompanied with many circumstances about the manner of performing it . Neither of these do so crosse the other , but but that all of them or many of them may stand together . By a kind of property he applieth them to himselfe , ( my vowes ) because he himselfe was the author of them : they were not imposed upon him , but he voluntarily bound himselfe thereto : and thereby he made them his owne proper debt , which he himselfe stood bound to pay . These vowes were for performing of divine services , such as appertained onely to the true God. Wherefore , as they were made , so he promiseth to performe them to the onely true God , the LORD . The latter clause setteth out the manner of performing the said vowes . Wherein 1 He implieth the time , when he would do it , now . This signifieth the present time , and is opposed to all procrastination and delay . 2 He intimateth the place , in the presence of people , in such places where people meet , which are publike assemblies : and those not the least , but the greatest and solemnest assemblies , where not a few , but all the people meet . And that it might not be thought that he intended any profane assemblies , he adds this particle of limitation , his , which hath relation to the LORD : so as he meaneth all Gods people who were wont all to meet together at the Tabernacle , where God was most solemnly worshipped . In this patterne we have The disposition of a Saint delivered out of a distresse . His disposition is manifested two waies . 1 While he was in distresse . 2 When he was delivered out of it . The former is implied under the mention of vowes . For , from thence we may well inferre that in his distresse he made vowes . Here observe , 1 What was done ▪ Vowes 2 To whom , To the LORD . The latter is expressed . In which expression is noted 1 The Matter or thing to be done . I will pay my vowes . 2 The Manner of doing it : and that in three branches . 1 The time . Without delay , speedily , Now. 2 The Place . In a most publike place . In the presence of all the people . 3 The persons ; Saints , whom he stileth HIS people . The thing implied , and taken for grant to be done , importeth , that I. Vowes may be made . The Object to whom they are directed , The Lord , declareth , that II. Sacred vowes must be made to God. The promise of performing them , I will pay , sheweth , that III. Vowes made must be paid . The time here set downe being the present , Now , implieth that IIII. The first opportunity to pay a vow must be taken . The place where he professeth to performe this duty is in the presence of all people ; It is very probable that his vowes were made in secret betwixt God and himselfe . This promise then to performe them openly , and publikely intimateth , that V. Vowes seceetly made may be openly performed . The limitation of the persons with this particle of relation , HIS , which hath reference to God , doth us to wit , that VI. Saints are fittest witnesses of sacred duties . §. 90. Of making vowes to God. I. VOwes may be made . II. Sacred vowes must be made to God. Though these be two distinct points ( for vowes are made to others then to Iehovah , the true God. a Idolaters make vowes to their idolls : and men make vowes one to another , and that not onely impiously , but piously and justly also , as husband and wife one to another , and subjects to their governours , servants to their masters , and other to others ) yet the vow which is here mentioned , and which thorowout the Scripture ( for the most part ) is approved , being a sacred vow , which hath direct respect unto God , I will not sever these two doctrines , but handle them as one . For , all that I shall speake of vowes , shal be of sacred vowes to the Lord : for proofe whereof we have both b divine precept and approved c practise . According to the words of the second doctrine ( under which the first is comprised as * the generall nature of a thing under every species and particular kind thereof ) I intend to touch upon these two points . 1 The nature of a vow . 2 The directing of it to God. 1 To a vow properly so called , two things are especially requisite . 1 Intention . 2 Obtestation . Or to speak more plainely , a deliberate Purpose , and an absolute Promise . The former first bringeth on the latter . The latter fast bindeth the former . A true intention and deliberate purpose must of necessity go before , because otherwise a promise will not be made ( for who will promise that which he intends not ) or if it be made , there is little hope it wil be performed : or if it should be performed , yet the very making of it without an intention and purpose , is a plaine mocking of him who is a e searcher of the heart , and f understandeth our thoughts afarre off . This therefore is necessary , but not sufficient . For , a vow bindeth , as we shall hereafter shew : but every purpose bindeth not . g After Saint Paul was minded to come to Corinth , he altered his purpose upon just occasions . Many purposes come into mēs minds time after time . If they had the force of a binding vow , who should be loose ? Nay with how many bounds would every Saint be bound ? Their case would be inextricable . They would have so many fetters , and manicles , and chaines on them , as they could not tell how to shake them off : how to rid themselves . Many weake Christians that take every purpose for a vow , are exceedingly perplexed , partly thorow their care to performe those purposes , and partly thorow their griefe at their failings in those performances : supposing that they have broken so many vowes . But to the essence of a vow must be added an absolute promise . Absolute , I say , in relation to mans faithfull endeavour with his uttermost power to performe it : not in relation ( or rather opposition ) to Gods purpose or providence , to his will or leave . For , so can no man make an absolute promise . God can crosse and hinder him . h Saint Iames doth justly taxe such as in this case make absolute , or rather peremptory promises . This absolute promise I expressed under this word , obtestation , which is a fit word to expresse the nature of a vow . It signifieth a taking of God to witnesse , and that in particular for performing his purpose . This obtestation , maketh it indeed a vow . Obiect . Many vowes recorded in Scripture are conditionall : as Iacobs , i If God will be with me , &c. And Hannahs , k If thou wilt indeed , &c. and others . Answ . A conditionall sentence doth not necessarily importa doubtfull matter , but is oft used as a ground of an absolute and undeniable conclusion . As where Eliah saith , l If the Lord be God , follow him . Doth he here make any question of the Lords being God ? Farre be such a thought . But hereby he brings them the more evidently to see their folly , and drawes them from Baal , to follow the Lord : as will clearely appeare if we bring it into the forme of a syllogisme , thus , If the Lord be God , follow him . But the Lord is God. Therefore follow him . A condition or supposition respecteth the manner , rather then the matter of a vow . When in making a vow a necessary supposition is used , the vow is never a whit the lesse absolute , but the more discreet . As when I thus vow , If the Lord assist me , I will every morning pray before I go out of doores . Such a vow was Iacobs . 2 Annah and Iacob and others like to them might have by speciall and divine instinct , some assurance of that which they expressed in forme of supposition , and in that respect their vow be absolute . Questionlesse Hannah had assurance that the Lord would give her a man-child , which made her in such particular and expresse termes vow to give him to the Lord all the daies of his life , and that there should ne rasor come upon his head . 3 When a vow is made upon a condition , if the condition hold and be , as it is supposed , accomplished , then the vow remaineth as absolute , as if there were no condition . And the maker of the vow is as much bound in this case to performe it , as if it had beene made in the most absolute termes that can be . Yea the condition may be such , as it will more bind a man to his vow , then if there had beene no condition : as when the condition is a kind of consideration or a benefit in consideration whereof the vow is made . Thus if in a storme on sea , a man vow to give so much to the poore , if he be brought in safety to his country : This providence of God in keeping him safe , and bringing him home , more binds him to that worke of charity , then the most absolute vow that he could have made . m Iacob having made such a vow , neglecteth to performe it in due season . n God therefore commeth to him , and putteth him in mind thereof , that so he might not over long li● drenched in that sea of ungratefull oblivion . Thus then it is evident that a vow is an absolute promise of a deliberate purpose . Such a promise on such a ground doth as much order and bind the promise-maker , as the command of one in authority doth order and bind him that is under authority . 2 Such promises of sacred duties are to be directed unto God , to whom vowes are most properly due . The charge of making vowes mentioned in Scripture directeth us to God onely . o Vow and pay unto the Lord your God. p They shall vow a vow unto the Lord. q When thou vowest a vow to God. To God are all the approved vowes in Scripture directed . In this respect are vowes intituled Gods vowes . r Thy vowes , saith the Psalmist to God , are upon me . We heard that a vow ariseth from a true intention . Who can discerne that , but he who searcheth the heart ? To whom doe we owe such absolute homage , as to bind our selves in such a sacred and inviolable band , as a vow is , but onely to God , especially in such divine duties as are proper to a vow . In regard of this object to whom our vowes are to be directed , it is not necessary that they be uttered with words , or manifested by signes . When Hannah vowed her solemne vow unto God , it is said , She spake in her heart , ( 1 Sam. 1. 13. ) Indeed the earnestnesse of her affection , made her move her lips , and use such outward motions as Elie discerned her to be in some passion : but those were no signes of a vow . No creature could certenly have knowne thereby that she vowed a vow . As true and full a resolution , yea , and obtestation and promise too , may proceed from the soule by the very thoughts thereof , and be as well knowne to God , and as strongly bind a man , as by words or signes . Words and signes are of good use to testifie to man such vowes as wee make to God , that thereby wee may bee held somewhat the closer to them : yea and to quicken our owne spirits the more , words are of use . But to the being of a vow they are not necessary . He that defined a vow , to be A testification of a willing promise which ought to be made to God , &c. came nigh the mark in directing a vow to God , but fell short in restraining a vow to an outward testification , if he meant onely an outward testification . But to returne to the point , God being the proper object to whom sacred vowes are to bee directed , what may bee thought of those vowes which Papists ( not unlike to the idolatrous Israelites who vowed vowes to the Queene of heaven , Ier. 44. 25. ) vow to her whom they stile the a Queene of heaven , and to other Saints , and that in the same manner as they vow to God , namely thus , b I vow to God , and to blessed Mary , and to all the Saints that I will obey such and such a Prelate . Hereof they give this reason , that glorified Saints are mediators and intercessors by whom we receive good things from God : Yea they are Gods by participation . Thus they adde blasphemy to blasphemy : ratifying a blasphemous position by a more blasphemous confirmation . Concerning the position it selfe of making vowes to Saints , 1 The holy Scriptures give no intimation of any such matter ; but where it maketh any mention of vowes , it directeth them to God : whereof the Papists are not ignorant . For , they who write of this controversie , bring no shew of any proofe out of Gods Word for making sacred vowes to creatures . 2 All both ancient and later divines , both Protestants and Papists that treat of vowes , define it to be a promise whereby he that makes it , binds himselfe in a sacred and solemne manner to God. 3 None denie but that a sacred vow is a religious act , and a part of divine worship , and in that respect due onely to God. To make it to any other is plaine and palpable idolatry : yet ordinarily their vowes use to be made to this Saint and that Saint . For our parts , let us so wisely avoid their detestable excesse in making vowes to whom they ought not , as we fall not into a carelesse neglect of the duty , by making no vowes at all . It is a fooles part so farre to fly from one extreme as to fall into another . As occasion is offered , and as we find any need , let us among other evidences of that respect which we owe and beare unto God , give this , of vowing and voluntarily binding our selves to doe that which we see meet and behoofull to be done for the honour of his name , and our well pleasing of him . Especially if wee have just cause to suspect our selves , that if we be left loose and at liberty , we shall ( thorow the temptations whereunto we are subject , or thorow our owne indisposition and backwardnesse to the duties which in our judgements we conceive to be most behoofull ) faile to performe them . In such cases to bind our selves by a sacred vow to a bounden duty , as it testifieth a wise jealousie and holy feare that we have of the pronesse of our flesh to start backe from good intentions , and motions of the Spirit , so it manifesteth our true and earnest desire of doing that which we are perswaded wil be pleasing and acceptable to the Lord : yea so true and earnest a desire , as we will not have it left to our liberty to doe it , or not to doe it : least any thing might fall out to alter our mind . Zealous Martyrs , upon a setled resolution not to start in shew from that profession which they are about to seale with their bloud , being jealous of their weake flesh , and sensiblenesse of paine , have desired to bee fast bound to the stake . A sacred vow is as an iron gin to a tender and good conscience . c By it the will is unmoveably set and fastned upon that which is good : which questionlesse is a very commendable resolution . d The Philosopher thorow that light of naturall reason whereunto by diligent study and experimentall observance hee had attained , discerned the equity hereof . Hee that so bindeth himselfe to that which hee knoweth to be pleasing and acceptable unto God , as he will not leave a shew of liberty to his unruly flesh to start from it , thereby fortifieth himselfe against the temptations of Satan , and frailties of his weake and wavering flesh . In which respect he e that hath so tied himselfe , hath no cause to repent himselfe thereof : but he hath cause rather to rejoyce that he is so restrained from that , which thorow supposed freedome , might prove very dangerous and dammageable . §. 91. Of paying vowes to God. III. * VOwes made must be paid . This is true of all manner of lawfull vowes : even such as are made to mortall men ; much more of such as are made to the living God. Where in Scripture a charge is given for making a vow , there for the most part a charge also for paying it , is annexed . Vow and pay ( Psal . 76. 11. ) Pay that which thou hast vowed , ( Eccles . 5. 4. ) They shall vow a vow and performe it , ( Isa . 29. 21. ) Yea there are more strict charges for paying then for making vowes . So as , when thou vowest , thou bindest thy selfe , namely to performance . We read not of any penalty threatned for not making vowes . But for not paying vowes it is said , The Lord thy God will surely require it of thee : and it would be sinne in thee . They who vow and pay not , are counted such fooles , as God hath no pleasure in . It is therefore better that thou shouldest not vow , then that thou shouldest vow and not pay . Frequent are the professions which the Psalmist maketh of paying his vowes , in these and such like protestations , I will pay my vowes . Thy vowes are upon me O God , I will render praises unto thee . I will sing praise unto thy name for ever , that I may daily performe my vowes . Among other instances take notice of the solemne vow he made for bringing the Arke of the Lord into a setled place , ( Psal . 132. 2 , 3 , 4 , 5. ) and withall take notice of his care to performe it ( 1 Chro. 13. 2 , &c. and 15. 1 , &c. & 17. 1 , &c. ) Annah having vowed to give her sonne unto the Lord when she had wained him , she brought him and gave him to the Lord , 1 Sam. 1. 11 , 24 , &c. 1 Sacred vowes have immediate respect to God : they are or ought to be made to him , as we shewed in the former § . But 1 God is not mocked . His Soveraignty , his Dignity , his Majesty , his Omnipotency , his Integrity , his Iealousie , and other like infinite Excellencies in him , are forceable motives to presse performance of promises to him . The Wiseman , where he is earnest in urging this point , rendreth this reason , God is in heaven and thou art upon earth , Eccl. 5. 2. 2 Solemne vowes consist of many bonds . There is in them , 1 The bond of a good intention , yea and motion of the Holy Ghost . Such intentions and motions must not be suffered to vanish away in vaine . 2 The bond of a single promise , which bindeth the conscience to performance . 3 The bond of an obtestation , and taking God to witnesse . Now a three fold cord is not quickly broken , ( Eccles . 4. 1● . ) Better were it not to vow what thou doest , then not to doe what thou vowest . ● What matter of humiliation is here ministred unto us for breaking this strong cord , for mocking God by our too much carelesnesse in keeping our vowes , yea and impious profanesse in breaking them ? Who hath not cause to bee much humbled in this respect ? Some ( it may bee ) will say , we never made any vowes : and therefore cannot be guilty of breaking vowes . Let such consider that most sacred vow which every of us made in Baptisme . Let them consider the like sacred vowes made and renewed so oft as we have celebrated the Lords Supper . Let them consider the solemne vows that we have made in daies of humiliation and fast . Let them also consider the publike vowes which in the assembly of Saints have weeke after weeke beene made . And as for others which are more conscionable in their duty , let us consider the private vowes which in our daily prayers we make , especially those which upon some hainous sinnes lying heavy upon our conscience , in sicknesse or any other distresse , in earnest desire of some speciall blessing , we have vowed . Consider these and other vowes whereby we have fast bound our selves to the Lord , and we shall see that the Lord hath cause enough to account vs all sonnes of Beliall , refractary children , that wil be kept under no yoke , no not under those yokes that we have voluntarily put upon our own neckes . We come in this respect too neare to them , who say , against the Lord and against his Annointed , Let us breake their bonds asunder , and cast away their cords from us . Thus doe we justly deserve that God should disanull his promise and covenant of mercy and grace with us . Let these things be laid close to our consciences , that the wounds thereof may humble us , and being penitently humbled , we may earnestly crave mercy and pardon for this sin especially . Sinnes against the third commandement , as blasphemy , perjury , and breach of vowes , pierce deepe into a sensible conscience . But though they make deepe wounds , yet is there sufficient vertue in the bloud of Christ to heale them : The bloud of Christ cleanseth from all sinne . Apply that precious bloud to the wounds of thy soule . Seeing that which is past and done , cannot be recalled and undone , it is not meet that the wounds of thy conscience should continually be kept open , till all the life thereof be cleane wasted . Therefore in craving pardon for this sinne , beleeve that it is pardoned : and then be more watchfull over thy selfe , that thou fall not againe and againe into that sin . 2 To redresse for the time to come , what hath beene heretofore amisse , let these following rules be carefully observed . 1 On those vowes whereunto by vertue of thy Christian profession thou art bound , being solemnly made at thy Baptisme , at receiving the Lords Supper , and in publike prayer , oft and seriously meditate , day and night , when thou liest downe , and when thou risest up , when thou tariest at home , and when thou goest abroad , especially when thou undertakest any duty of piety , and art about in prayer to present thy selfe before God ; but most of all when thou art present at others Baptisme , and hearest the very vow which thou thy selfe mad'st before God. Frequent meditation on vowes , is an especiall meanes to keep them fresh in memory : a fresh remembrance of them putteth life into the conscience , and maketh it sensible : a quick and sensible conscience is afraid of wounds . Feare of wounds makes carefull in avoiding the things which make wounds : as breach of vowes doth . This therefore must needes bee a good helpe for keeping vowes , and performing them . 2 Oft renew thy vowes , and so bind thy selfe againe and againe thereto . A vow renewed is as new made . Men use to be very tender of their vowes , when they are new made , or while they remaine fresh : as they are of a new sute of apparell , or of their linnen while it is cleane and neate . This direction of renewing vowes is to be applied to vowes of necessary and bounden duties . But if vowes made be of such circumstances as are not necessary , yet very difficult , and cannot easily be performed , and much trouble and entangle the conscience , then , they being thorow weakenesse broken , the wisest and safest course is earnestly to crave pardon ( as we heard before ) for that which is past , and to take heed of the like folly , in ensnaring our selves for the time to come . If a thing be preposterously done , rashnesse is rather to be redressed then the promise performed . 3 When thou art tempted to a sinne , bring that sinne to the touchstone of thy vowes , and try whether it be not against them . This triall wil be a meanes to make thee think of thy vowes , and to be more carefull in keeping them , and in resisting temptations against them . When the Rechabites were tempted to drinke wine , they considered that it was against an ancient vow , and thereupon were restrained from doing it . They were not ignorant of the damage of breaking vowes . Object . If there bee such danger in breaking vowes , it wil be a mans safest course not to vow at all . An. This is no good consequence : For , a good thing is not therefore to be wholly omitted , because there is danger in an ill performing of it , or in a carelesse neglect of prosecuting that which is begun . He that turneth away his care from hearing the law , even his prayer shal be abomination . Is it therefore the safest not to pray at all ? Fie upon such a consequence . The just consequence to be thereupon inferred is this , Therefore turne thine care to the law and so pray . Such a consequence from such a ground doth the Apostle make : for where hee had said , Whosoever , shall eate the bread , and drinke the cup of the Lord unworthily , shal be guilty of the body and bloud of the Lord , Hee addeth as a just consequence following thereupon , Let a man examine himselfe , and so let him eat of that bread , and drinke of that cup. He saith not , let him forbeare to come to the Lords Table . In like manner the danger and dammage of breaking vowes ought not to restraine us from making needfull and usefull vowes : but it ought to make us carefull and conscionable in performing them . 4 Concerning voluntary vowes , that thou maist with comfort , confidence , and good conscience performe them ; be very warie and ▪ well advised in making them . Be not rash with thy mouth , and let not thine heart be hasty to utter any thing before God. In nothing doth rashnesse sooner cause repentance then in this . Wherefore for an advised making of vowes , 1 Consider what moveth thee to vow : what is the ground and occasion thereof . As an oath must not be taken without a just and weighty cause : so nor a vow made . A vow is a matter of much moment . 2 Take a view of thy condition , whether thou art in place , and hast power to make the vow which thou inte●dest : and whether thou art not under such authority as may keepe thee from performing it : If thou be in such subjection , how canst thou say , I will pay my vowes . 3 Examine the matter which thou art about to vow , and be sure that it be such a thing as thou maist lawfully , and can●● comfortably performe . Otherwise thou bringest thy selfe into a laborinth . For , the making of a vow bindeth a ma● to performance : performance of an evill vow bindeth a man to judgement . Thus he that voweth an evill thing , is as he that holdeth a dog by the eares . He knoweth not whether to turne . 4 Search thy heart , and see how that stands affected : whether there be in thee a single , simple , full , resolved purpose to performe what thou vowest . An invincible resolution is an especiall meanes to make good what is vowed . 5 Make thy vow with confidence on the assistance of Gods Spirit to enable thee to keepe it ▪ suspecting thine own weakenesse . Peters purpose was questionlesse sincere : and his resolution was good . But selfe-confidence was his fault . He presumed too much upon his owne ability : which that he might the better discerne , he was left to himselfe . Ye cannot accomplish such matters by your owne strength . Ye will faile if ye presume of your selves . But if ye rest on him to whom you vow , vow in the name of God , and ye shall assuredly performe it . 6 In making thy vow , pray for ability to keepe it . Yea time after time , till it be performed , pray for this grace . So oft as thou makest a solemne prayer betwixt God and thy selfe , let one petition be for keeping thy vow . And if thy vow be of some duty to be in performing all thy life ▪ long , all thy life long pray for this in particular . On these grounds goe on in doing thy uttermost for making good thy vowes ; and that as thou desirest to have the covenant of grace in Christ made good to thee . Performe what thou hast vowed : performe it to the full . Of all sacrifices that which was brought for accomplishment of a vow must be most perfect . Such defective sacrifices as might be offered for a free-will offering , would not be accepted for a vow . §. 92. Of speed in paying vowes . IIII. * THe first opportunity to pay a vow must be taken . The Law saith , a Thou shalt not slacke to pay it . b Deferre not to pay it , saith the Wise-man . By delay the occasion that moved a man to make a vow may be forgotten . The occasion that set the heart on fire to make it , being forgotten , zeale will soone waxe cold , as water when fire is taken from the vessell in which it is , or iron taken out of the fire . Nor iron , nor water , nor any other thing naturally cold , is more inclinable to coldnesse if the cause of heating be removed , then mans heart is to waxe heavy and dull , when the occasions of quickening them are either removed , or , which is all one , out of mind and memory . This then questionlesse is an especiall occasion of not performing many vowes , that they are not performed in their season : but opportunity is let slip . Had not God himselfe prevented Iacob , it is very likely that he would have failed herein . For he let slip his opportunity . We may observe it in all mens affaires , that by procrastination their resolution waxeth more and more slake . In nothing is this more verified then in matters of piety , matters wherein we have to do with God : and that both by reason of Satans subtilty and sedulity , endeavouring with might and maine to hinder us in all pious courses , and to weaken all the helpes we have therein ( among which , vowes are none of the sleightiest ) and also by reason of our own backwardnes and dulnes thereunto . Satan by time gaines great advantage : and we by time loose as much , in that our zeale is prone to slake in the heat of it . Strike the iron therefore , as it is in the proverbe , strike it while it is hot . It is then fit to be wrought upon for any thing . Take the first opportunity , which is the fittest season . If in any thing thou wilt make speed , and manifest forwardnesse , do it in performing thy vowes . Hast thou made a vow whilest thou art at sea ? pay it so soone as thou commest to land : if thou canst pay it so soone . Hast thou vowed in sicknesse ? let the payment of it , be the first thing thou doest upon thy recovery . So on other like occasions . Hast thou by vow bound thy selfe to read the word and pray every morning ? Let this be the first worke thou doest being up . If thou hast any weighty businesse to doe betimes , rise the sooner , that thy vow may bee first done . Let all things give place to it : it , to nothing . A man that is able and willing to pay a debt , accounts no money his owne , till the debt be paid . He will keepe in mind and memory the day of paiment , he will watch for it : his money ( as we say ) burneth in his baggs , till it be paid . Account thy vow a debt . No debt can be more due . No bond more binding . A man of his word had as leave forfeit a bond , as faile of his word . Be thou a man of thy word with God. Pay thy debt : performe thy vow , and that on the day of paiment , in due time ; even now , if the now be come , Deferre not to pay thy vowes . Very pertinent to this purpose , and emphaticall is this phrase of the Psalmist , Thy vowes are upon mee O God. Though hee made the vowes , yet he stiles them Gods vowes ; because being made to God , they were as a debt due to him , as a bond made by a debtor to a creditor , is not now the debters , but the creditors . Thus then he accounts his vow as a due debt unto God ; Thereupon he adds , Thy vowes are upon me , whereby he shewes , that as a faithfull debter , who hath a mind to discharge his bond , oft thinkes of the time of paiment ; and in that respect his debt lyeth as a burden upon him , neither can he be quiet , till it be paid ( As a porter that hath a burden on him , is not at rest till he be freed from it ) so this Psalmist had the vow which hee had made to God , as a debt , as a burden , upon him , whereby hee shewes , that his mind and desire was , with the first opportunity to be eased thereof , which could not be , but by performing the same . Such respect let us have to the vowes that we make to God , such let our care be in performing of the same , and that with all speed , so as we may truly use these words , Thy vowes are upon me O God. §. 93. Of performing vowes openly . V. * VOwes secretly made may be openly performed . This is to be limited according to the nature of the vow . Such things may be vowed , as in the performance of them , it is not meet that a the left hand know what the right hand doth . The doctrine therefore saith not , must be , but may be openly performed . So were most ( if not all ) of the approved vowes in Scripture . b I will praise thee in the great congregation ( saith the Psalmist ) and pay my vowes before them that feare thee : and againe , c I will go into thine house with burnt offerings : I will pay thee my vowes . d Hannah brought her sonne which shee vowed to the Lord , unto the Tabernacle at a festivall time when all the people assembled thither . e Iacob built an altar , a visible and open memoriall of his vow . f the Israelites gave a name ( as a publike proofe of the performance of their vow ) to the place where their vow was performed . 1 Hereby God is more glorified . An open testification of that respect which Saints beare to God , and of that care they have to bind themselves to do service to him , maketh much to his honour . 2 The Church is hereby much edified . Instances of Saints standing to their holy resolutions , and performing their pious purposes , cheere the strong , strengthen the weake : and thus is the Church built up . 3 They that make the vowes , by this open manner of making them good , cannot but bee much more cheered in spirit , when they see their good intentions so much to tend to the advancement of Gods glory , and others good . They who in testimony of their due respect to God , and in way of gratitude are moved to make vowes to the Lord , let them here learne what are the best kind of vowes , and by what vows they may give most honour to God , and do most good to themselves and others : even such as may be openly performed in publike assemblies . For a Prince , a Noble-man , a Magistrate , or any other of great esteeme , of high place , of good note and name , to vow to joyne himselfe with assemblies that use to worship God together , to vow to maintaine truth and purity of religion in the places where he liveth , is a worthy vow . For Ministers to vow to preach the word where people are gathered together diligently and faithfully , a worthy vow . For such as are taken captives , in danger on the fea , imprisoned , visited with sicknesse , or any other way so distressed , as they are restrained from the publike places of Gods worship , to vow when they are delivered openly , publikely to give thankes to God , a worthy vow . In common judgements , especially of plague , of famine , of sword , such vowes of publike gratitude are to be made , and publikely to bee performed . It is not enough to vow secret duties betwixt God and our selves , nor yet private duties in our families , but by this patterne we have direction and incitation for more open , common , and publike duties ; which are more honourable kinds of vowes . Yet that herein is a limitation , the next doctrine will shew . §. 94. Of performing holy duties in holy assemblies . VI. * SAints are fittest witnesses of sacred duties . That which in this verse is implied under this particle of restraint HIS , ( in the presence of all HIS people ) is other where more expresly noted , by a more apparent description , thus , a I will pay my vowes before them that feare him . None but true Saints do truly feare God. 1 This property of Gods people , that they feare the Lord , sheweth that they will make the best use of such sacred , solemne duties performed in their presence . They will glorifie God for this your zeale . They will joyne their spirits with your spirits in this open performance of duty . They will become followers of you , and learne of you to vow and pay unto the Lord , and that openly , publikely . 2 As for others , they are no better then such hogges and dogges , as are not meet to have such precious pearles , and holy things cast before them : lest they trample them under their feet . Be wise now ye that are moved to give open and publike testification of your inward and private resolution . Be wise in making choice of your company . You that have escaped sundry dangers on sea and land , that have had victory over enemies , that have beene eased and recovered of any maladies , that have beene preserved from the plague , that have had any other evidence of Gods speciall providence and favour , let not play-houses , let not tavernes , ale-houses , and tobacco-houses , let not assemblies of profane persons , of swearers , of drunkards , of riotous and licentious persons , be the places whither you resort to recount the deliverances which God hath given you . This rather beseemeth such as have vowed vowes to Bacchus , to Ceres , to Priapus , to Venus , yea and to Devils , then to the great Lord of heaven and earth . Associate your selves with the Saints , with such as feare God , with such as may encourage you in that which you do well , and instruct and direct you in that whereof you are ignorant , and wherein you do amisse . Goe to that place where that God who hath preserved , delivered , or any way blessed you , delighteth to be , where he most manifesteth his presence , where he expecteth that your vow should be paid to him . Let your heart bee set upon that place , while by force you are kept from it , as Davids was . So soone as possibly you can , come to it . You Captaines , Souldiers , Merchants , Mariners , Travellers , or others that come from the sea , or other dangerous places ; you women that are safely delivered in childbed , you that have beene sicke and are recovered , you that have beene cut of the stone , or cured of any other malady , you that are loosed out of prison , you that after any restraint have liberty , Let this be the first publike place that you come unto . So soone as you can say , say it in truth , say it and do it , I will pay my vowes unto the Lord now in the presence of all his people . Amen . §. 95. Of the meaning and method of the fifteenth Verse . PSAL. CXVI . XV. Precious in the sight of the LORD is the death of his Saints . THe * second reason to enforce the equity of the duty before mentioned , to praise the Lord , is here expressed : being taken from the high account which God had of his life . This is here indefinitely set downe in the third person , without any expresse application therof to himself : yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others . For in the verses before and after , he useth the first person , and expresly speaketh of himselfe , thus , I will pay , &c. I am thy servant , &c. To good purpose is this tender care of God thus indefinitely set downe , as , 1 To shew that his case was no other then the case of others . Others , and those Saints too , might be brought even to death , as well as he . 2 To declare the impartiall respect of God to all ▪ to others as well as to him : to him as well as to others . 3 To intimate the ground of that care God had of him , even because he was a Saint : and yet not himselfe to give that title to himselfe , least hee might seeme to doe it on vaine-glory . Thus we see how this change of person from the first , ( vers . 14. ) to the third ( vers . 15 ) from the third ( vers . 15. ) to the first ( vers . 16. ) as it hath an elegancy in it , so also an especiall emphasis . The persons among whom implicitly he reckons himselfe , stiled Saints , are in the originall set out by a word that importeth an especiall respect of God towards them . c The root whence that word issueth signifieth mercy . Whereupon the Hebrewes have given such d a name to a storke , which kind among foules is the most mercifull : and that not only the old to their young ones , as most are , but also the young ones to the old , which they use to feed and carie , when thorow age they are not able to helpe themselves . This title is attributed to men in a double respect . 1 Passively , in regard of Gods mind and affection to them . 2 Actively , in regard of their minde and affection to others . Gods mercy and kindnesse is great towards them : and their mercy and kindnesse is great towards their brethren . They are therfore by a kind of excellency , and property stiled e men of mercy . In regard of this double acceptation of the word , some translate it , f mercifull , tender , or courteous . Others with a periphrase , with many words , because they have not one fit word to expresse the full sense , thus , g Those whom God followeth with bounty , or to whom God extendeth his bounty . This latter I take to be the most proper to this place : for the word being passively taken for such as are made partakers of Gods kindnesse , it sheweth the reason of that high account wherein God hath them , even his owne grace and favour . We have a word in English that in this passive signification fitly answereth the Hebrew , which is this , favourite . By death , he meaneth their soule , or life , which is subject to death . For , in another place he saith , h Precious shal be their bloud in his sight . What here he calleth death , there he calleth bloud . And in Scripture phrase i bloud is said to bee the life of living creatures . Very fitly is this privative , death , mentioned in setting forth Gods care over their life , because by their death it is manifested , partly by preserving them from death , and partly by providing for them in death . A Trope not much unlike to this is used , where God saith , I wil be mercifull to their unrighteousnesse : that is , to them in freeing them from their unrighteousnesse . The word translated , * precious , is in Scripture attributed to things k Rare , or scarce ( The Word of God was precious . ) Sweet ( A good name is better then precious ointment . ) The preciousnesse of an ointment is in the savour of it , Eccl. 7. 1. Pure or holy ( Take forth the precious from the vile ) Ierem. 15. 19. Honourable ( Kings daughters among thine honourable , word for word , precious women ) Psal . 45. 9. * Deare or beloved ( Ephraim my deare , word for word , precious sonne . ) Much set by , or of great account ( His name was much set by , word for word , precious . ) 1 Sam. 18. 30. Of great value or worth ( Such were the stones which the Queene of Sheba brought to Salomon , Precious stones ) 1 King. 10. 10. The soules of Saints are every way precious to God : especially in the three latter respects , as they are deare , much set by , of great worth , being redeemed by the precious bloud of Christ . For , hee deales with them as men doe with things deare , much set by , of great value . Men use to keepe precious jewels safe . They make more esteeme of them then of all other things . They will not be prodigall of them . They will see good cause why they should part with them , or else they will not part with them . This is Gods mind towards the soules of his favourites . Saul acknowledgeth that his soule was precious in Davids eyes , because he did not take it away when he had opportunity . Surely then their soules must needs be precious to God , who doth not only not take them away when he may , but also preserve them , when they are in great hazard of death . On the contrary , when S. Paul esteemed not his life , in comparison of the Gospell , but was rather prodigall therof , he saith , I count not my life precious ( or deare ) to my selfe . This phrase in the sight ( word for word * in the eyes ) of the Lord , is used by way of resemblance , to shew that God taketh notice of our life and death : and is watchfull over the same , as men take notice of the things which are before them , and by fixing their eyes on things doe manifest a watchfulnesse : or otherwise it may indefinitely be used , as a note of application onely ; and so , in the sight of the Lord , imports no more but to the Lord : as if it had been thus said , Precious to the LORD is the death of his favourites . In this verse is set out , Gods esteeme of men . More particularly here is noted 1 What these men be . His favourites . 2 Wherein that esteeme consisteth . Their death is precious in his sight . These two parts give evidence of these two points . I. God hath favourites . II. God is tender of his favourites death . §. 96. Of Gods favourites . I. GOD hath favourites . Without all question they were his favourites that had these testimonies following . a The Lord had respect to Abel and to his offering . b Enoch was translated that he should not see death , for before his translation he had this testimony that he pleased God. c Noah found grace in the eyes of the Lord. d Abraham was called the friend of God. e The Lord spake to Moses face to face , as a man speaketh to his friend . f The Lord said to Ioshuah , I wil be with thee ; I will not faile thee nor forsake thee . g And to David , I have found David a man after mine owne heart . h Salomon was called * Iedidiah because of the Lord : the Lord loved him . i Daniel a man greatly beloved . k Zerubbabel as a signet . l Iohn , the disciple whom Iesus loved . m The rest of the Disciples he called friends . And n Paul a chosen vessell . Yea to the whole communion of Saints these titles are given , o A peculiar treasure above all people : p A chosen generation , a royall Priesthood , an holy nation : q the apple of Gods eye : r dearely , or onely beloved children : ſ first borne : t heires of God , joynt-heires with Christ : u Begotten againe to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven . If they that are made partakers of such prerogatives , be not compassed about , and followed with mercies , if they be not favourites , and that in regard of the favour of the great Lord and King of heaven and earth , surely there can be no favourites at all . These , and other like to these being a chosen in Christ , are b given of the Father to him and by him are c redeemed , d reconciled , e sanctified , cleansed , made holy and without blemish , f and made accepted . The beloved one of God hath taken these for g his wife , and made them h members of his body : by vertue of which mysticall and reall union , i God loveth them with that love he beareth unto Christ , and so maketh them his favourites . The very word of this text , * is primarily attributed to Christ : and in and thorow him to others . Good and great ground of comfort have Saints by reason of this prerogative , that they are the favourites of the great King. What needfull thing doe they want that they may not confidently expect from this their Liege ? What hurtfull thing need they feare ? Is not the King who favours them able to supply all their necessities ? Is he not able to protect them from all enmities ? If he be , what doubt can be made of the one , or of the other ? Consider what mortall Monarchs do for their favourites . l They invent , they consult how to doe them honour . Though it oft fall out that they have unworthy favourites , instance Haman , yet a King can deny his favourite nothing . Let a favourite aske Honours , Mannours , Offices , Immunities , for himselfe , or for his friends , he soone obtaineth what he asketh . k In the light of the kings countenance is life : and his favour is as a cloud of the later raine : and as l the dew upon the grasse . He is therefore counted an happy man that may come to be a Kings favourite . Such an one scorneth the envy , the disdaine , the backbiting , and all that the vulgar can doe against him . As for all his enemies , he puffeth at them . If it be thought an happinesse to be a mortall Kings favourite , what is it then to be a favourite of the King of Kings ? Kings on earth are not alwayes able to do what they will. Their favourites may desire , and they may be willing to grant , more then they can . They have not alwayes understanding to know what is best for their favourites . Their favourites may beg , and they give that which is pernicious . They doe not alwaies retaine the same mind . Their favour may be cleane alienated from their old favourites , and cast upon new . They do not alwayes live . They may die before their favourites , and their favourites then be the worse dealt withall even for that favour sake which by the deceased King was shewed unto them . Most of these may be exemplified in Ahashucrosh and his favourite Haman . But the Lord our God is subject to none of these . He is able to doe what he will : and what his favourites can justly aske . He knoweth what is good , what not good to be granted to his favourites . He is alwais of the same mind . His favor is stable , and perpetuall . He ever liveth . It never did , it never shall , it cannot repent any , to have beene this Kings favourite . As Christ himselfe that high , and chiefe favourite said , so may every one that is in him accepted for a favourite , say , The Lord is the portion of mine inheritance , and of my cup : thou maintainest my lot . The lines are fallen unto me in pleasant places : yea I have a goodly heritage . If thou wilt acknowledge the truth , God is thy delight , thy rest , thy health , thy joy , thy happinesse , thy refreshing , thy glory , and whatsoever thy soule may piously desire , God wil be all that to thee . Boldly and safely may we also on this ground encourage our selves against all the envy , malice , ill language , and evill intreating of the men of this world . What if the world account us forsaken , desolate , so long as God saith to us , Hephzibam , my delight in them , Isa . 62. 4. That we may the more soundly and safely comfort and encourage our selves in this great prerogative of being Gods favourites , let us distinctly note what evidences of Gods favour towards his favourites the Holy Ghost doth expresly set downe , and that in one booke , the booke of Psalmes . 1 The Lord sets apart him that is a favourite to himselfe , Psal . 4. 3. 2 Every favourite shall pray unto God in a time when he may be found , Psal . 32. 6. 3 Gods praise is in the congregation of favourites , Psal . 149. 1. They are incited to sing to the Lord : and to blesse him , Psal . 30. 4. & 145. 10. 4 The Lord will speake peace to his favourites , Psal . 85. 8. 5 He preserveth the soules of his favourites , Psal . 97. 10. 6 He exalteth the praise of his favourites , Psal . 148. 14. 7 Favourites shall shout aloud for joy , Psal . 132. 16. 8 This honour have all his favourites , Psal . 149. 9. That we be not puffed up with this prerogative , but rather provoked to m walke worthy of the Lord , n 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 , ●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 a bloud he accounts precious . If he have b 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 , c 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 . a Godsancient servants must praise him . b But I am Gods ancient servant . c 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 e 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 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 a the three great Patriarchs , Abraham , Isaac , and Israel : so also b Moses , c Iob , d all the true Prophets , the Apostles , as e Paul , f Peter , g Iude , yea and h Christ himselfe , stiled . Sundry are the respects wherein Saints may truly and properly be termed Gods servants . 1 As i all creatures are : being made , sustained , ordered and governed by the Lord. 2 As k many naturall men ; being deputed by the Lord to speciall functions and services . 3 As l 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 . m 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 n 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 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 , a 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 , b 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 , c Thou art my father , my God , and the rocke of my salvation . d Thou art my King , O God. e 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 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 , a 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 , b 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 c 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 . d 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 , a 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 . b 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 , c 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 , th●● 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. ) A good inducement this is to provoke parents to suffer this word of exhortation . 2 Be ye also , O Children , exhorted and perswaded , to yeeld your selves pliable ( from the time that you have any capacity ) to the good instruction of your parents : that by your continuing to grow in grace , answerably to the means which by the divine providence have been afforded you , you may with the greater comfort , and stronger confidence , both in time of humiliation when for preventing or averting some judgement , or obtaining or regaining some blessing , you powre forth your soules to God , or in time of gratulation for some judgement removed , or some blessing bestowed , you enlarge your hearts , and open your mouths , you may say to God , I am the sonne of thine hand-maid : and thou hast beene my God from my mothers wombe . Take heed that being borne in Gods house , and by your parent , the son of his hand-maid , you become not a bond ▪ slave , and have the flesh , a bond-woman for your mother . They that serve the flesh in the lusts thereof are such : What can such expect but the doome denounced against the bond ▪ woman and her sonne , which was this , * Cast out the bond-woman and her sonne : for the sonne of the bondwoman shall not bee heire with the sonne of the free ▪ woman . A wofull doome for such as are borne in Gods house , to be so cast out . Thereby they may know that they have nothing common with the true sonnes of God. Nothing , I say , in regard of those spirituall priviledges which belong to Gods free-borne children . So walke therefore , O children , that are borne in the Church , so carie your selves all your daies , as you may on all occasions say to the Lord , I am the sonne of thine hand maid . §. 103. Of childrens honour by pious parents . V. * IT is an honour to children to descend from pious parents . This is true in relation to ancient progenitors . For it was a greater honour to the Iewes in all succeeding ages , that they descended from the pious Patriarchs . But the nearer such parents are , the more honourable it is to children . Most of all honourable , when their immediate parents , from whose loines , and out of whose wombe they proceed , are pious . Of such an one the Prophet here speaketh , I am the sonne of thine hand-maid . For questionlesse he here calleth his mother Gods hand-maid , as hee called himselfe Gods servant : in a spirituall respect , in regard of Gods grace to her , and in her . Such were Salomons parents , of whom , for honour sake , he maketh a frequent mention . b Such was as Lois the grandmother , so Eunice the mother of Timothy . Nothing in truth can make any more honourable then piety . Whatsoever mens outward condition bee in this world , though never so meane , yet if they excell in vertue , they are most honourable in Gods eye . What man before God more noble then Peter , who was but a poore fisherman ? What woman more illustrious then blessed Mary , who is set out to be a carpenters wife ? Pious persons for birth , are borne of God : For dignities they are Gods favourites , of Gods Court , the most honourable therein : they are the spouse of his sonne . For revenewes , the exchequer of Gods treasures is alwayes open for them to have out of it his most precious jewels : yea they are the true heires of this world , and of the world to come . 1 Such parents as desire that their children should all their daies make an honourable mention of them , let them here take notice of the onely right course to have their desire accomplished . Let them so walke before their children , as they may have sure evidences that they are Gods servants : that when children make mention of their father before the Lord , they may have cause to say of him as Salomon did of his father , c Thy servant my father : and of their mother , d Thy hand-maid . For a child to stile himselfe the sonne of a Duke and Dutches , Earle and Countesse , Lord and Lady , or any other like , is not in truth such an honour as this , Sonne of Gods servant and hand-maid . By this , poore , meane , despised parents in this world may make their children honourable : and may make their owne names honourable to their children . 2 Such children as would have just cause not vaine-gloriously to bragge , but divinely to glory in their parents , let them here know what kind of parents doe give that just cause . If indeed their father be Gods servant , and their mother Gods hand-maid , let them not be ashamed of them , because they be poore , of meane condition , not esteemed in this world , but heartily thanke God that they are borne of such parents as may give them occasion to say , I am the child of Gods servant , and of Gods hand-maid . It is an hard taske to perswade most children hereunto . But they that know God , and the dignities and immunities of his servants , will without all question yeeld to the truth and equity hereof . §. 104. Of the resolution and instructions of the last clause of the 16. Verse . PSAL. CXVI . XVI . Thou hast loosed my bonds . THe * fourth reason which stirred up the Prophet to give publike thanks to God , was the kindnesse which God had done to him . That kindnesse was a gracious deliverance from a grievous distresse , thus expressed . Thou hast loosed my bonds . The argument may bee thus framed . They whose bonds thou O Lord hast loosed , are bound to praise thee . But Thou hast loosed my bonds . Therefore I am bound to praise thee . Thus these words have a relation to the principall duty promised in this Psalme . They may also have an immediate reference to the other part of this verse , and that as an effect following from the cause . The Lord accounted him his servant , and therefore loosed his bonds . To make this reference the better discerned , some joyne this part of the verse with the former in one entire sentence , which they expresse in forme of a petition thus , a I beseech thee , O Lord , seeing I am thy servant , I am thy servant , the sonne of thine hand-maid , loose my bonds . But the mood and b tense whereby this last clause is expressed , admitteth not the forme of petition . And the very matter whereabout he now is , namely gratulation , sheweth it rather to be a profession of a former , then a supplication for a future deliverance . Besides the inference of the 17 verse immediately on this clause doth demonstrate that he speaketh of a thing past , a favour done , and succour received . And that mention is here made thereof as of the cause of praising God. For , if the question should be asked , why mention is here made of loosing his bonds , The 17. verse giveth a ready answer , I will offer , &c. As if it had beene more fully expressed , Because the Lord hath loosed my bonds , therefore I will offer a sacrifice of praise . Wherefore to take the words as our English hath truly and properly translated them , thus , Thou hast loosed my bonds , c The word translated , loosed , doth properly signifio , to open ; and thus it is diversly applied , as to the parts of ones body , d mouth , e eyes , f eares , &c. To the earth ( and that when g ordinarily it openeth it self to receive rain , or seed , or extraordinarily , h aswhen it opened it selfe to devoure Dathan and his associates . ) To the i engraving of stones , k metals , or any like thing . To l doores , m gates , n treasures , and such like . To o 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 p the undoing of a girdle wherewith a man is girt : the q opening of a sacke that is tied : and the r loosing of cords and chaines wherewith one is bound . Where Nebuzaraden saith to Ieremiah , ſ 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 t 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 x 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 y 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 , z 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 . a The Lord redeemeth the soule of his servants . b He delivereth his servants from the hurtfull sword . c He revengeth the bloud of his servants . d He sent plagues among them that dealt craftily with his servants . e 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 , f 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 g 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 , h Make thy face to shine upon thy servant : save me for thy mercies sake . i Enter not into judgement with thy servant . k Deale bountifully with thy servant , that I may live and keepe thy word . l Destroy all them that afflict my soule : for I am thy servant . Believe Gods Word , and then say to God , m 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 a 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 . b 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 c Moses and Miriam , d Barak and Deborah , e David , f Iehosaphat , g Hezekiah , and many others . 1 Praise is that which God expecteth for his kindnesse in delivering us : for saith he , h 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 occasion . Yea this being the end why God delivereth thee , it lieth on thee as a debt , a most due debt which thou art to pay . The Psalmist therefore where he speaketh of praising God , gives this reason thereof , Thou hast delivered my soule from death , Psal . 56. 12 , 13. 2 Distresse makes men to call upon God. If upon deliverance from distresse they are not carefull to praise God , they shew that they performe duties of piety for their own advantage : and give just cause to suspect , that if it were not to reape benefit to themselves thereby , they would performe no duty at all to God. To satisfie Gods expectation , and to testifie that respect you owe ▪ him , and bear to him , O ye Kingdomes and nations that have had those bonds loosed , whereby you have beene bound by your enemies , render that unto the Lord which is most due , solemne , hearty thankes and praise . Doe so ye countries and people that have beene bound and pinched with the bonds of dearth and famine . And ye O cities and societies that have had the deadly bonds of the plague , and other contagious sicknesses ( wherewith multitudes lie still bound ) loosed . Ye also that have beene in prison , but are now loosed , praise the Lord. Ye that have gone forth against your enemies , and having beene compassed about by them before and behind ( as Abijah and his armies were ) are loosed and freed , be forward to performe your bounden duty , praise the Lord. Praise the Lord ye that goe downe to the sea in ships , and have there beene bound with vehement and violent stormes , and in great hazard of death , but are loosed : Especially if ye have beene taken by pyrates , made bondslaves , bound to gallies , or bound in dungeons , and are loosed . Yea and ye principall debters , or sureties , that have been fast bound to hard and cruell creditors , whereby your whole estate hath beene in hazard , and you have feared your owne , your wives , and childrens utter undoing , but are loosed from those bonds , offer to the Lord your sacrifice of thanksgiving . And ye O women who have beene bound with the strait and painefull bonds of travell , which are loosed , and whereof you are eased . All ye also that have beene hard girt with the bonds of the stone , the strangurie , the goute , the cholick , or any other painefull malady : or have beene fast tied to your beds with the cords of any sicknesse , and are loosed , give thanks unto the Lord. Whosoever ye be that have with any manner of bonds beene bound , say unto the Lord , Thou hast loosed my bonds : and as you say it , so know the end why ye ought to say it , namely to convince your soules of the equity of giving thankes to God , and to provoke them to doe it the more readily and cheerefully . When you are about to render solemne praise to God , doe as this Prophet did , thinke of your bonds which God hath loosed . Meditation thereon will much enslame ▪ your holy zeale of praising God. When the thought of your bonds which God hath loosed commeth to your mind , then withall enquire ( as Ahashuerosh did when he heard of the kindnesse done to him by Mordecai ) what hath beene rendred unto the Lord , what is to be rendred to him . This will make thee with such a mind as the Prophet did , use these words to the Lord , Thou hast loosed my bond . I will offer to thee a sacrifice of thankesgiving . §. 107. Of the resolution of the three last Verses . PSAL. CXVI . VER . 17. I will offer to thee the sacrifice of thankesgiving : and will call upon the name of the LORD . VER . 18. I will pay my vowes unto the LORD , now in the presence of all his people . VER . 19. In the Courts of the LORDS house , in the middest of thee , O Ierusalem . Praise ye the LORD . IN these three last verses of this Psalme the Prophet returneth to his profession of rendring praise unto the Lord : wherein some things , that were before set downe , are repeated : and other things are added thereto . For the better discerning whereof take notice of two maine points expressed therein . 1 A Protestation to praise the Lord himselfe . 2 A Provocation to others , so to doe . In his Protestation we have , 1 The Matter thereof . 2 The Motive thereto . The Matter consisteth of two duties . 1 Giving thanks to God. I will offer to thee the sacrifice of thankesgiving . 2 Calling upon God. And will call upon the name of the LORD . The motive is taken from his vow : where we have to consider 1 The generall Matter thereof , I will pay my vowes unto the LORD . 2 The particular Manner of performing it . The Manner is set out by two circumstances . 1 The Time. Now. 2 The Place ; which is largely described , and that 1 Indefinitely . In the presence of his people . 2 Determinately , by a description of the place where Gods people met . This is here described 1 By the Relation it had to God , In the courts of the Lords house . 2 By the Scituation of it . In the middest of thee O Ierusalem . The Provocation to others , is in the very last clause of all , thus expressed , Praise ye the LORD . The first duty in the Protestation was before set downe , verse 13. I will take the cup of salvation . Here it is in other words repeated , thus , I will offer to thee the sacrifice of thanksgiving . The second duty is here repeated in the very same words wherein it was expressed before verse 13. thus , And I will call upon the name of the Lord. The Matter of the motive , and the amplification thereof by the Time , and by the place , as it is indefinitely set downe , are all , word for word , repeated in this 18 th verse , as they were before expressed in the 14 th verse , thus , I will pay my vowes unto the LORD , now in the presence of all his people . The determinate description of the place in the 19 th vers . by the relation it hath to God , and by the scituation of it , thus , In the courts of the LORDS house , in the middest of thee , O Ierusalem , is for substance the same that was noted before , in the latter end of the 14 th and 18 th verses . Concerning these repetitions , we may not thinke that he which used them , used them in vaine . He was guided by that divine spirit which would not suffer the least title to bee in vaine . By repetitions good doctrines are fast fixed in mens minds . Besides other ends * before noted for repeating of one and the same thing , whether in the same , or in differing words and phrases , this is a principall one , to testifie , and expresse the more lively , how deeply the soule is affected with such and such a thing . Fit and not affected repetitions are cleare expressions of deepe affections : yea they are also forcible incitations to incense holy passion in him that useth them , and in them that heare or read them so used . These are the ends why Rhetoricians have invented figures of all manner of repetitions , as , 1 a By repeating the same words immediately together in the same sentence , as in the verse before ▪ I am thy servant , I am thy servant : and in the Psalme before this , b Not unto us O Lord ▪ not unto us , &c. 2 c By repeating the same in the end of one sentence , and beginning of the next , thus , d Sing unto the LORD with the harpe : with the harpe , and the voice of a Psalme . 3 By e repeating the same in the beginnings of severall sentences thus , f Blesse the Lord O house of Israel . Blesse the Lord O house of Aaron , &c. 4 By g repeating the same in the ends of severall sentences , as h where every verse of a Psalme endeth with this clause , His mercy endureth for ever . 5 By i repeating the same in the beginning and in the end , as k 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 l repeating the same in the beginning , middest , and end , thus , m 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 n 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 o goodnesse , which doth most of all enlarge a mans heart unto all gratefulnesse . 6 He acknowledged God to be his p 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 q love was setled on God. Nothing can more enflame zeale then love . 8 He sets God alwayes r 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 ſ 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 t 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 u 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 x all Gods benefits came to his mind , which much increased the heavenly fire of zeale in him . 13 y He knew nothing to render by way of satisfaction to God : therefore he is the more stirred up to praise him . 14 He useth z outward rites to quicken his spirit the more . No marvell then that he is so full of life in performing this duty . 15 a He goeth to the courts of the Lords house , where Gods people were assembled together : An especiall means to quicken his spirit . 16 b 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 , a I will sacrifice the sacrifice of thankes . The expresse relation of this oblation to God , in this phrase b to thee , importeth a kind of donation , that thereby something was given to God. The attribute of thanksgiving , distinguisheth the kind of sacrifice . The c word signifieth confession , and it is applied sometimes to mans sinnes , and sometimes to Gods properties and works . Ioshua useth this word where he saith to A. chan , d Make confession to God , meaning confession of sinne . And the Psalmist useth this very word where he saith to God , e I will publish with the voice of confession , ( or thankesgiving ) and tell of all thy wondrous workes . In this sense this word is oft used . That staffe of the Psalme of praise which is foure severall times repeated , by this word , doth set out praise and thanksgiving to God , thus , f Let men confesse before the Lord his goodnesse . Hereupon that sacrifice which was offered up when men recounted and acknowledged Gods mercies towards them , was called a g sacrifice of confession : which phrase is here used in this text , and translated ▪ sacrifice of thanksgiving , or sacrifice of praise . The signification of the Hebrew word , is the rather to be observed , because it doth excellently set out the nature of thanksgiving , or praise , as it hath reference to God , which is , * to confesse and acknowledge God to be what he is , to do what he doth , and to give what he giveth . To offer a sacrifice at such a confession , or thanksgiving , added much to the solemnity thereof : and made it more honourable in it selfe , and more acceptable to God : which that we may somewhat the more distinctly discerne , let us take a briefe view of the severall sacrifices which were appointed by the law to be offered . §. 111. Of the severall sacrifices of the Law. A Sacrifice ( as the word is usually taken in the Law ) was A pious rite whereby something was offered to God. I terme it , a rite , because it was one of those externall ceremonies which God ordained to be used in his Church till the fulnesse of time should come . I adde this attribute , pious , unto it , to shew that it was an action of piety , a part of divine worship . In every sacrifice something either with , or without life , was brought , and by the Priest , in the name of him that brought it , offered to the Lord. Herein lieth a maine difference betwixt this , and other rites , and in speciall betwixt a sacrifice and a sacrament . The essentiall action of a sacrament is a receiving from God ; of a sacrifice , an offering to God. They which entred into the arke , and abode therein , they which passed thorow the red sea , and they which were under the cloud ( a all which were sacramentall rites , answerable to our sacrament of Baptisme ) received thereby preservation , protection , and direction from the Lord. So they which were circumcised received the seale of remission of sinnes . They which celebrated the Passeouer received the scale of deliverance from bondage . They also which eate Manna , and dranke the water that flowed out of the rock ( b which answered to the Sacrament of the Lords Supper ) apparently received both spirituall and temporall blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord , as will more evidently appeare by a particular enumeration of the severall sacrifices : which may thus be distinguished . Two ends there were of sacrifices . One to pacifie the wrath of God provoked against man for his sinne . On which ground David giveth this advise to Saul , c If the Lord have stirred thee up against me , let him smell an offering . Another to gratifie God for some favour received . Thus d Asa and his people having gotten victory over the Ethiopians , that came against him with an army of ten hundred thousand , offered of the spoile to the Lord. According to these ends sacrifices were , 1 Expiatory , for expiation of sinne . 2 Gratulatory , for testification of thanks . Expiatory sacrifices were expresse types of the sacrifice of Christ , by which onely sinne could be taken away . Vnder this head are comprised e Whole burnt offerings for attonement , f severall sorts of sacrifices for the sinnes of severall persons , as of Priests , whole assemblies , Princes and private persons , and all kinds of sacrifices for g cleansing such as were legally uncleane , as lepers , those that had running issues , or had touched a dead corps , or any uncleane thing , with the like . Gratulatory sacrifices were visible representations of that h praise , i obedience , and k benevolence which all Gods people are bound unto . Of these there were two sorts . 1 Such things as had life , and were slaine . 2 Such as had no life , and were offered to God. Many peace-offerings , free-offerings , vow-offerings , and first-lings of living creatures , were slaine for gratulatory sacrifices : and that to shew , that even in gratulation expiation must be made , and that by the bloud and sacrifice of Christ all things are made acceptable to God. l The word therefore that importeth , slaying , is attributed to gratulatory sacrifices . Their m meat-offerings , and n drink-offerings ▪ many free-offerings and vow-offerings , first-fruits , tithes , and such like , were of things without life . These are usually expressed by o a word that properly signifieth a gift , which we translate offering , because in way of gratitude they were given to the Lord , and offered up to him . Gratulatory offerings were ordinary , or extraordinary . Ordinary were those which were p constantly offered every morning and evening , and at other times in their seasons were brought as first-fruits , tithes , &c. Extraordinary , were such as for q removing some great and imminent judgement , or r conferring some speciall blessing were brought and offered unto the Lord. 1 The offering up of these extraordinary sacrifices set out a most solemne and extraordinary manner of praising God. And this is the substance of that which the Prophet here intendeth under this phrase , I will offer to thee the sacrifice of thanksgiving . For , they offered to God , not in regard of any need that God had , but as giving thankes for what hee gave : and as sanctifying the creature . Of an extraordinary manner of praising God for extraordinary favours , sufficient hath beene before delivered , § . 3. 2 The testifying of his gratitude by an outward warrantable rite , was before expressed , Verse 13. § . 86. 3 The kind of sacrifice whereby the Prophet would testifie his thanksgiving , was a duty of piety , an especiall part of Gods worship , prescribed by God , and of force in those daies : from which particular wee may safely inferre this generall . I. True gratitude to God is to be testified by performing due worship to him . 4 This rite being such an one as in and by it , that which God by his law required , was given to him , it giveth instance that ▪ II. What is warrantable must in gratitude bee given to God. §. 121. Of testifying gratitude by piety . I. TRue gratitude to God is to be testified by performing due worship to him . As this is implied under offering of sacrifices , ( whereby the Iewes were wont to testifie their gratefulnesse when they had more then ordinary occasion to do so ) so is it in other places more plainely and expresly set downe : as where the Psalmist saith , b I will come into thine house in the multitude of thy mercies , and in thy feare will I worship toward thy holy temple . c I will sing praise unto thee : I will worship toward thy holy temple , and praise thy name for thy loving kindnesse . As he promiseth for himselfe , so he stirreth up others after the same manner to testifie their gratitude , saying , d Give unto the Lord the glory due unto his name : worship the Lord. Where Iacob in his vow of thanksgiving useth this phrase , e This stone shal be Gods house , what els doth he meane , but that that place should be consecrated to duties of piety , for worshipping of God. Thus Abrahams servant in testimony of his thankfulnesse to God for the good successe which hee gave him , f Worshipped the Lord : so did the g Israelites after Moses had brought them newes of their deliverance from Egypt . So h Ioshua , i Gedeon , k Iehosaphat with his people , l Hezekiah with his also , and many others . Yea the m celestiall spirits do use in praising God to worship him . 1 A maine end of praising is to glorifie God. For , saith the Lord himselfe , Who so offereth praise , glorifieth me , ( Psal . 50 23. ) But there is nothing wherein and whereby we may more glorifie God then by worshipping him . Witnesse the practice , not onely of them who on earth are instructed by the spirit of illumination in the good acceptable , and perfect will of God , but also of them in heaven , who are made perfect in all knowledge and understanding thereof . 2 Workes of piety , wherein the worship of God consisteth , are the workes wherein God most delighteth , and which he best accepteth . The spouse therefore of the Lord , that the King might greatly delight in her , hath this advice given to her , Worship thou him , Psal . 45. 11. 3 By workes of piety all other actions of rejoycing are seasoned , and sanctified . This moved the pious Iewes to begin their weighty affaires with sacrifices , ( which were then , as we have heard , principall parts of piety , and of divine worship ) and therewith to end the same , compare 1 Sam. 10. 8. with 1 Chro. 16. 1. 4 By giving thanks in and by such duties as are prescribed for Gods worship , we shew that our hearts are set on God , and prepared to doe service to him , who hath done kindnesse to us . Yea the duties wherein service is done to God will raise our minds unto God , and fix them the more stedfastly on him . So as this kind of sacrifice is questionlesse the best and greatest that we can offer up : a perfect oblation in the kind of it . And this will prove an occasion of much confidence to us . As occasions of thankfulnesse are offered unto us , and as by Gods Spirit we are moved to take those occasions for giuing thanks , let us here learne how to order , how to sanctifie , how to make the same acceptable to God. Though the particular ceremony of worshipping God by sacrifices be now abrogated , yet the generall equity of performing due worship to God , doth still , and ever shall remaine in force . Take notice therefore of that manner of worshipping God which now under the Gospell is warrantable . The parts of divine worship are prayer , singing of Psalmes , reading , preaching , hearing the Word , and celebrating the Sacraments . These are as sacrifices of bullocks and calves , goats and kids , sheepe and lambs , turtles , pigeons , spartowes : and all manner of meat and drink-offerings . By a pious , devout , reverend , and upright manner of performing these , thou testifiest , and sanctifiest thy thanksgiving to God. When these holy duties of piety are performed for gratitude sake , when in , with , and by them thanks is given to God , then are they for substance in a spirituall respect sacrifices of thanksgiving : and the Lord will accept them as sacrifices of thanksgiving . §. 113. Of giving to God. II. WHat is warrantable must be given to God. The sacrifices , whereof mention is here made , were by the Law prescribed : and in all manner of sacrifices by the Law prescribed , something was given to God. They therefore that appeared before the Lord without a sacrifice , are said to appeare a empty : which was expresly forbidden . The many b precepts of bringing oblations , vow-offerings , free-will offerings , first-fruits , tithes , and other gifts unto the Lord , and c Gods gracious acceptation thereof : yea and the many d threatnings against those who brought not those gifts unto the Lord , and judgements executed upon them , give sufficient proofe to the fore-mentioned must . What is warrantable must be given to God. The pious Iewes manifested herein much zeale to the Lord. When the Tabernacle was first to be made , the people were so free-hearted and bountifull in bringing rammes skins , badgers skins , Shittim wood , oile , spices , sweet incense , fine linnen , blue , purple and scarlet , brasse , silver , gold , and all manner of precious stones , as they brought e more then enough : a proclamation was made to restraine them . Wonderfull great and precious were the treasures which f David and his Princes prepared for the Lord towards the building of his house . At that time g they offered burnt offerings to the Lord , a thousand bullocks , a thousand rammes , and a thousand sheepe , with their drink-offerings and sacrifices in abundance . h 4sa and his people offered seven hundred oxen , and seven thousand sheepe . i Hezekiah and his people , two thousand bullocks and seventeen thousand sheepe . k Iosiah and his people three thousand and eight hundred bullocks , and thirty seven thousand six hundred small cattell . l Salomon went beyond all these , and offered a sacrifice of two and twenty thousand oxen , and an hundred and twenty thousand sheepe . Behold here what testimonies of gratitude were given to the Lord. Object . To what end were such oblations , when as God required them not , nor cared for them , Psal . 40. 6. Answ . 1 Singly and simply in themselves , as externall and earthly things , God tooke no delight in them , Psal . 50. 8. 2 As meere ceremonies separated from the substance and truth which they tipified , God neither enjoyned nor required them , Psal . 40. 6. 3 As clokes for hypocrites to cover and colour their impieties and iniquities , God detested them , Isa . 1. 10 , &c. Isa . 66. 3. But as externall evidences of true piety , as types of Heavenly Truths , as parts of that outward worshippe and service which God prescribed , as visible demonstrations of gratitude , hee was well pleased with these sacrifices : they caused a sweet savour to enter into his nostrills , Genes . 8. 21. Exod. 29. 18. Levit. 1. 9. Though God the Creator of all things stand in need of nothing that the creature hath , or can offer to him , yet by giving to him the things which in his Word we find to be acceptable to him , we manifest a willing and ready mind to do what lieth in our power : and give evidence that if any thing which we had , could stand the Lord in any stead , or do him any good , we would with all our hearts gratifie him therewith : which mind God doth as kindly and graciously accept , as if indeed he were profited by that which we offer unto him . Be liberall and bountifull to the Lord , whosoever ye be that have any thing to give to the Lord. And who is it that hath not something , yea that hath not much to give , if hee be no niggard of what he hath ? The poorest that be , have as many calves , as Salomon had , to offer to the Lord : calves of their lips , ( Hos . 14. 2. ) These are sacrifices which may bee offered up to God , ( Heb. 13. 15. ) The poorest that be , have a body , which they may present as a living sacrifice holy and acceptable to God , ( Rom. 12. 1. ) The poorest that be may every day morning and evening and at other times also direct their prayer to God as incense , ( Psal . 141. 2. ) Yea they may mixe therewith the sweetest incense of the intercession of Christ , and offer all up upon the golden altar which is before the throne , ( Rev. 8. 3. ) The poorest that be may bring to God a broken heart and a contrite spirit , which is a sacrifice that God will not despise , ( Psal . 51. 17. ) The poorest that be may do justly , love mercy , and walk humbly before God , which the Lord preferreth before burnt offerings , and calves of a yeare old : yea before thousands of rammes , or ten thousand rivers of oile , ( Mic. 6. 8. ) These and other like offerings have all of all sorts ( not the poorest excepted ) now under the Gospell to bring and give unto the Lord. These sacrifices Saints offer to God. These sacrifices they solemnize without intermission day and night , especially that of giving themselves to God. All good workes are sacrifices fit for God , and acceptable to him . There are also severall talents given to severall persons , though not to all alike , ( for to one are given five , to another two , to another but one ) yet to him that hath the least so much is given , as by a good improvement thereof , hee may bring some increase and advantage to the Lord , and that so acceptably , as the Lord thereby wil be moved to say , Well done thou good and faithfull servant , thou hast been faithfull over a few things , I will make thee ruler over many things , &c. ( Mat. 25. 21. ) As for rich men , they may yet further honour God with their substance , ( Prov. 3. 9. ) They may do good and distribute : for with such sacrifices God is well pleased , ( Heb. 13. 16. ) They may so communicate to the necessities , not onely of the poorest Saints , but also of the Ministers of Gods Word , as what they doe in this kind may be an odour of a sweet smell , a sacrifice acceptable and well pleasing to God. ( Phil. 4. 18. ) Thus as there were sacrifices of old , there are sacrifices still : as oblations of old , so oblations still . Onely the kind of them is altered . These sacrifices allowed , approved , accepted under the Gospell , f Please the Lord much better then oxen and bullocks that have hornes and hoofes : yet to us are they nothing so chargeable , as the oblations , and sacrifices were to the Iewes . Why then do we returne so little to the Lord ? Are his mercies fewer in number , or lesse in worth to us under the Gospell , then they were to his people under the Law ? If the difference betwixt the old and new covenant , betwixt Gods dealing with his Church before , and since Christ was exhibited , were thorowly discerned , we should find just cause to say , He hath not dealt so with the Iewes , as he hath dealt with Christians . We want those zealous affections which the pious Iewes had . Were our inward disposition answerable to theirs , we would not , we could not come so short as we do of outward expressions of gratefulnesse . Let us by due meditation of Gods surpassing kindnesse to us , be stirred up willingly and chearefully to give what we shall understand to be acceptable to him . God gives all : to God againe let all be returned . §. 114. Of vowing praise to God. PSAL. CXVI . XVIII . I will pay my vowes unto the LORD , now in the presence of all his people . THe immediate inference of this verse upon the former , sheweth the principall matter of the Prophets vow . For he maketh mention of his vow , as of a motive , the more to provoke him to offer up a sacrifice of thanksgiving . But if he had not vowed such a sacrifice , what motive could his vow have beene thereto ? This approved patterne of the Prophet giveth evidence , that , Praise to God is a meet matter to be vowed . Where mention is made of performing vowes , expresse mention useth there to be of this very matter , and that where directions are given for vowes , thus , a Offer unto God thanksgiving , and pay thy vowes : and where performance is promised , thus , b My praise shal be of thee , I will pay my vowes . c Thy vowes are upon me , O God : I will render praises unto thee . d I will sing praise to thy name for ever , that I may daily performe my vowes , The praises which he sang to the Lord tending to this end , that hee might performe his vow , evidently prove that he had vowed so to doe . Where Iacob vowed that e the stone which he set for a pillar , should be Gods house , what intended he thereby , but that publike and solemne praise should be given to God ? This was the maine substance of f Iepthahs vow , that in way of thanks he would give something to the Lord. If his vow had not too farre extended it selfe , even to such things as might not bee offered to the Lord , it had beene a warrantable and commendable vow . 1 A vow rightly made is of something to be done for the Lords sake , and to testifie our respect to him . If a vow be made against any sinne , or against temptations or occasions that lead thereto , it is because by sinne God is offended and dishonoured . Now to vow against that whereby God is offended and dishonoured , is implicitly to please and to honour God. If a vow be made for performing any duty , that is made somewhat the more directly to the honour and praise of God : for , all good duties tend thereunto . Now , because there is nothing wherein and whereby we can more honour God , or better testifie our respect to God , then by giving praise to him , to praise God must needs be a very fit subject for a vow : yea the best that can be . 2 In making a vow something is aimed at , either as received , or as expected from the Lord , which occasioneth the making thereof . When in distresse a vow is made , it is in expectation of deliverance from that distresse . When to avoid sinne , a vow is made , it is to gaine assurance of pardon for that sinne before committed , and assistance against it for the time to come . Though in these and other like cases a vow be made before the kindnesse , for which it is made , be received , yet it is to binde us unto gratitude for the kindnesse which wee desire and expect . If after a kindnesse conferred a vow bee made , then it is an apparent testimony of gratefulnesse . But what duty more proper to gratitude then praise of God ? Wherefore , to praise God is a matter most meet to be vowed . 3 Those duties whereunto we are most bound , from performance whereof , no superiour power on earth may hinder us , which by the gift of grace , that God useth to give to his children , wee are able to doe , wee ought especially to vow . But in the uppermost rancke of all such duties , praising of God , is most justly to bee placed . So as , if any bee meet to bee vowed , this is of all most meet . 4 A vow must alwayes bee joyned with prayer . Commonly when men earnestly desire the removall of some evill , or the obtaining of some good thing , in opening their desire to God , they will vow something to him . At least when a vow is made , prayer must then be made for grace to keepe it . Now when in making any petition to God , the mind is fixed on rendering something to God , and is thereby brought to vow praise unto him , this vowing of praise will much enlarge the desire of a mans heart , and settle his soule in assurance of obtaining what hee desireth . A vow of praising God in craving any blessing from God , is like to this protestation , As wee forgive them that trespasse against us , annexed to the fift petition , whereby we are stirred up more earnestly to crave , and more stedfastly to believe , pardon of our sinnes . The thought of praising God , especially when it is ratified by a vow , workes much confidence in Gods favour towards him , that is in truth resolved to performe that vow . Is not this then a very meet matter to be vowed ? Do ye now enquire , what ye may vow , what ye may render ? Whether such creatures as were sometimes offered on altars ? Thou needest offer no such thing . There is in thee what thou maist vow and render . From the arke of thy heart bring forth the incense of praise . Now therefore yee who are well informed in the lawfulnesse , meetnesse , excellency and utility of this duty of making vowes to God , ( whereof before ) and are thereupon moved to put the duty in practice , here take notice of this maine matter of a vow , and be forward in vowing praise to God. When for themselves men crave in sicknesse , recovery of health ; in penury , supply of their necessities ; in restraint , liberty ; in sterility , children ; in oppression , protection ; in their labours , successe ; in any danger , safety ; or in any other case , any needfull blessing ; yea when they pray in the behalfe of others , whether for the Church in generall , or such parts thereof as are in distresse , or for their owne nation , citie , towne , parish , family , children , or any others : when they pray for any more then ordinary blessing , and favour from the Lord , let them in making that prayer vow to render praise unto the Lord : that when the Lord giveth any evidence of hearing their prayer , they may say , I will praise thee , O Lord , that I may performe my vow . See more of this verse , before , on verse 14. §. 115. Of the meaning and method of the last Verse . PSAL. CXVI . XIX . In the courts of the LORDS honse , in the middest of thee , O Ierusalem . IN these words the Prophet * determinately and expresly setteth downe the place where he vowed to praise the Lord. In the former verse , and before that in the 14 th verse , he generally professed to do it , in the presence of all Gods people . Here he describeth the place of the presence of Gods people , where they assembled together : and that 1 By the Relation thereof to God. 2 By the Scituation of it . The place in relation to God is stiled the LORDS house . This title is in Scripture used to expresse a select place , or an elect people . As it hath reference to a place , it is taken indefinitely or determinately . 1 In an indefinite acception any place where God is pleased to afford an especiall representation of his presence , may be named Gods house . Thus a that place where Iacob in his journey lay and slept , is called The house of God , because of that divine vision wherein the Lord there appeared to him . The reason of this name given to that place , is expresly rendred in these words , b Surely the LORD is in this place . On a like ground the places where the Lord appeared to c Moses , and to d Ioshua , are called holy ground . Determinately , this title , Gods house , is attributed to places on earth , or in heaven . On earth it was given to two places , the e Tabernacle and the Temple , both f that which was built in Salomons time , and g that also which was built after the captivity . These in their severall times were places where were especiall representations of Gods presence , and whither Gods people by Gods appointment assembled to worship him , and in those respects were called Gods house . 2 The Tabernacle continued to be Gods house the space of 487 yeares , from the first making of it in Moses his time , till the Temple which Salomon built was finished . h Then was the Tabernacle caried into the Templ● and after that remained no more to be of use for an 〈…〉 God. 3 The Temple which Salomon 〈…〉 continued to be Gods house for the space of foure hundred ●●ares , from the time when it was first built i till the burning of it downe in Zedekiahs time . 4 The Temple built after the ●aptivity continued for the space almost of five hundred yeares , k from the time of Zorobabel , till it was l utterly ruinated by the Romans . 5 The * highest heaven is called Gods house , most properly , because the most perspicuous manifestation of Gods presence , that can be given , is there given . 6 The elect people who are stiled , The house of God , are those that are comprised under this title , Church , which is the communion of Saints . In this communion , m all that professe the true Christian Religion , and subject themselves to the ordinances thereof , are , in the judgement of charity , reputed . To these n S. Paul having given this title , house of God , to shew whom he meant thereby , he addeth , which is the Church of the living God. These Saint Peter meaneth where he saith , Iudgement must begin at the house of God , ( 1 Pet 4. 17. ) For as the whole Church jointly considered in it selfe , so also every particular member is counted and called Gods house . Thus is this phrase taken where the Apostle , in relation to the Lord , saith , Whose house we are , ( Heb. 3. 6. ) and againe , Ye are the temple of the living God , as God hath said , I will dwell in them , ( 2 Cor. 6. 16. ) So as every one may account himselfe to be a spirituall house of God , so he walk not in the flesh , but in the spirit . Concerning the particular house of God , which is here in this Psalme mentioned , it can hardly be determined for certen which it should bee , because the Author , and Time of penning this Psalme are not expressed . If the Psalme were penned by any Prophet after Davids time , then questionlesse he meaneth the Temple . If David ( as it is most probable ) were the penman of it , then can it not be meant of the Temple , which was not then built : but rather of the Tabernacle . But hence ariseth another doubt . In Davids time there were two sacred Tabernacles . p One made by Moses , called the Tabernacle of the Lord , which was in the high place at Gibeon . q The other made by David for the Ark of God. r In both these Tabernacles there were Ministers appointed to performe daily services to the Lord. Which then of these Tabernacles is here meant ? They were in severall places . ſ Gibeon was one of the cities of Benjamin allotted to the Priests . There was the Tabernacle . But the Arke was in the city of David , which was * Zion in Ierusalem . The title , house of God , and the courts applied to that house , give some evidence , that he meaneth the Tabernacle made by Moses . For t that is usually stiled the house of God , the u Tabernacle of the Lord. But the Tabernacle that David made is never so called . Besides we read of a x spatious court appertaining to the Tabernacle made by Moses . For , that Tabernacle ( as afterwards the Temple after the patterne thereof ) was divided into three parts . 1 y The innermost , called the Sanctum Sanctorum , the most holy place , whereinto z the High-Priest onely was to enter , and that but once a yeare . 2 The Middlemost , called the a holy place , wherein the Priests performed their daily services , in which respect it was called the b court of Priests . 3 The outermost ; called the c court of the Tabernacle . d Into this came all the people : in which respect it was called e the great court . f Hither they brought their sacrifices ; here they stood and beheld the Priests offering them : for g the great altar whereon the ordinary sacrifices were offered stood at the partition betwixt this court and the holy place . Hence was it , that the people are said to h compasse the altar : and to i lay hold on the hornes of the altar . But we read not of any such courts appertaining to the Tabernacle which David made . Yea after David had made a Tabernacle for the Arke , k the most solemne assemblies were notwithstanding at the other Tabernacle . It is therefore most probable , that by the Courts of the Lords house he here meaneth that publike and solemne place of assembling at the Tabernacle of the Lord. Object . That Tabernacle was in Davids time l at Gibeon , how can that stand with the scituation of the place here mentioned , In the middest of Ierusalem . Answ . It is not necessary that both those clauses be applied to one and the same place . But as he mentioneth two duties , so he noteth two places fit for each duty . The first duty is to offer sacrifice of thanksgiving . This was most fit to be done in the Tabernacle at Gibeon , which was the court of the Lords house . The other was to call upon the name of the Lord. This was most fit to be done before the Arke which was in the Tabernacle that David had made for it , m in his owne city , even in the middest of Ierusalem . Ierusalem was the most famous city that ever appertained to the Iewes . It was the place where Melchizedek the first , most ancient , and best King that we read of after the floud , even that King , who by reason of his integrity was called a a King of righteousnesse ; and by reason of the peace which he preserved , the place where he raigned was called b Salem . That Ierusalem was this Salem , both the notation thereof , and also the title c Salem ( after it was called Ierusalem ) given to it , do give sufficient proofe . The d Hebrewes do use the name Ierusalem where this Salem is mentioned . This title Ierusalem is compounded of two words . One is taken from that proverbiall name which Abraham gave to the place where he was about to sacrifice his sonne , e Iehovah-jireh , the Lord will provide . The other is taken from the name of the place where Melchizedech was King , which was Salem , peace . So as the meaning of the name of Ierusalem is , He will provide peace , or the vision of peace . The Hebrew word is oft set down in the f duall number , a number that signifieth two , because of the two places whereon it was built , which were Salem before mentioned , and Moriah , the place whither God sent Abraham to sacrifice his sonne . This place being the chiefest of all the cities that were among the Iewes , the onely people of God under the Law , wherein the Arke then was , wherein the Temple was to be built , was an especiall type of the Church of God : and as h in the Old Testament the militant Church is oft set out by that name , i so in the New , the triumphant Church . Though therfore I cannot but think , that the Prophet here meaneth literally the city which was called Ierusalem , yet I doubt not but that under this title may also typically be meant the k Church of God. The substance of that which he intendeth by this description of the place is to shew that he would performe the forenamed duties in publike and populous places , such were the courts of the Lords house , where all the people of the Lord met together . Such also was Ierusalem the metropolis , and chiefe city of the Kingdome , where the Kings court was , and whither all of all sorts resorted . And that he might not be thought to intend to do it in a private corner of the city , closely and secretly , he addeth , in the middest , in the most open and populous part of that ample and populous place : which implieth an holy boldnesse : he would not be ashamed to bind himselfe publikely to performe such bounden , publike duties . Yea further to shew how his heart was set on that place where the Arke of the Lord was , by a most elegant and familiar kind of turning his speech to that place , as speaking to a most familiar friend in whom he delighted , he saith , thee , O Ierusalem . In the midst of thee . In this patterne of the Prophet is declared A fit place for solemne and publike duties . Of this Description both the Matter and the Manner are distinctly expressed . The Matter pointeth at two places . 1 That which was consecrated to sacred duties . 2 That where the most glorious representation of Gods presence was set . The former is set out 1 Generally , by the use of it . In the courts . Courts are places for assemblies . 2 Particularly by the quality of it . House of God. Gods house is a sacred house , where sacred duties of piety are performed to him . The latter is expressed by the name of it , Ierusalem : and amplified by that part thereof where hee would performe the fore ▪ mentioned duty , the middest . The Manner of setting out this latter is by an Apostrophe , turning his speech to the place it selfe , and speaking to it as to an intelligible creature , thee O Ierusalem . 3 There are times of founding new Churches , and edifying setled Churches . Planters and Founders may have more liberty then such as find Churches planted , and setled in good order . 4 There are places of persecution where no liberty is granted for publike assemblies : and places of peace , where Churches have much rest , and great liberty . In places of persecution bounden duties must rather be performed in private , then omitted . For matter of circumstance must give place to matters of substance : matters of conveniency to matters of necessity . Wherefore to leave extraordinary persons to their extraordinary warrant , we that live in well setled Churches , where thorow the diviue providence we have publike places for divine services set apart , whereunto we have much liberty on all occasions to resort , ought to bee of his mind , who a Was glad when they said , let us goe into the house of the Lord : and was b exceedingly perplexed when by force hee was kept from thence . It was of old fore-told that this should be the disposition of Saints under the Gospell in the kingdome of Christ : to say , c Come ye , let us goe up to the mountaine of the Lord , &c. Christ and his Apostles , though they had just cause and good warrant to performe many publike duties in private places , yet did they much frequent those publike places , where publike duties were in their time performed . Of Christ it is expresly recorded that , d as his custome was , he went into the Synagogue on the Sabbath day . Of the Apostles also , and of them that continued in their doctrine and fellowship , it is said , e They continued daily with one accord in the Temple praising God. Herein lieth a maine difference betwixt such , as like Christ , do all to edifying ( f He ever taught in the Synagogue and in the Temple , whither the Iewes alwaies resort ) and such as doe all for their owne ends , seeking to beguile others . ( g They creepe into houses , and lead captive silly women . ) Wherefore to manifest a mind that aimeth at Gods glory , the edification of the Church , the quickening of our owne spirits , let us take the occasions that are offered , to go into the courts of the Lords house , and performe duties of piety according to their kind , publike duties publikely , solemne duties solemnely . This is a good Christian decorum , agreeable to that Apostolicall h rule , Let all things bee done decently and in order , ( 1 Cor. 14. 40. ) Let us therefore be every one of his mind who said , in the midst of the faithfull people I will praise thee , I will publish thee , O Lord. §. 117. Of Gods houses . II. * PLaces set apart for Gods worship are Gods houses . More then five hundred times is this title house of God , or house of the Lord , in holy Scripture attributed to places deputed unto divine service . And because worship is done to God , not onely in materiall Temples , but also in the communion of Saints , yea and in the bodies and soules of particular Christians , they also are called a Gods houses . 1 Though the Lord in his infinite essence be every where present , b filling heaven and earth : and have c the eyes of his providence in every place beholding the evill and the good : yet d the speciall presence of his grace and favour abideth in the places where he is truly and and duly worshipped . These places therefore are to him as Kings palaces and houses : which most properly they account their owne . 2 Gods greatest care is over these places . He bringeth light into them by his word : he beautifieth them by his ordinances : he continually repaireth them , and keepeth them from ruine by holy discipline . In them are the treasures of his graces . Orders , Offices , All needfull provision , The bread of life , The wine of spirituall consolation and other like blessings of an house are there . There God dines and suppes with his people . All things fit for an house are there ; which , whosoever observeth , cannot but say of such a place , it is the house of God. 3 God is very jealous over such places . He cannot endure to have them defiled , profaned . It was one cause of the Iewes captivity , that they polluted the house of the Lord. O how enamoured should we be with such places ! If we be where we cannot come to them , nor joyne with Gods Saints in worshipping the Lord , how should it grieve us ? No place in the world , were it every way as faire , as fertile , as pleasant , as profitable in all earthly commodities , as Eden , or Paradise was , should give us content , if Gods house be not there : if no place be there for Saints to assemble together to worship God. In nothing is any part of the earth made more like to heaven , then in having Gods house scituate on it . The Prophet fore-told that the mountaine of the Lords house should be established in the top of the mountaines , and exalted above the hils . Why should it not be accounted the hill of hils , where there is such plenty of all delectable things : where there is such a plenitude of plenty ? It is an hill of peace , an hill of joy , and hill of life , an hill of glory . We count cities and townes that have Kings and Noblemens houses in them , happy , by reason of the great provision , and all manner of commodities that are brought to them . Much more happy may we account those cities and townes where are many houses of God : if indeed they be true houses of God. Externall buildings made with stone or bricke , timber , lead , iron , and other such materialls , though never so pompous and glorious without and within , can not justly be accounted Gods houses , if Gods people assemble not in them to worship God , if Gods ordinances be not there duly observed , if there be no prayers made to God , no Word of God preached , no Sacraments administred , no divine discipline exercised in them . But where these are , there are Gods houses . And happy are the places where Gods houses are . Ye that desire to dwell in cities or townes , be sure that Gods houses be in those cities or townes . What are best ordered companies without the communion of Saints ? What the best merchandizes without such as are brought from the celestiall Canaan ? What all sort of wares without such as the wisdome of God setteth out ? And ye that desire to have your houses stand by themselves in the open aire , bee sure that an house of God be so neare them , as on all occasions ye may resort to them . What is the sweetest aire without the breath of Gods Spirit ? What the most fertile soile without the fruitfull word of God ? What the clearest springs and brooks without the current of grace ? What the best growne woods without Gods plants ? What the most melodious singing of birds without Saints singing hymnes and spirituall songs , making melody to the Lord in their hearts ? What all country or city commodities without divine ordinances ? But in Gods houses ( rightly and justly so called ) are all these to be had . There is a kind of fatnesse of Gods house , that is a fulnesse and sweetnesse , whereby all that duly frequent the same , shal be satisfied . Be therefore , if possibly ye can , where Gods house is . Blessed are they that dwell there . The Psalmist in a rhetoricall amplification of this point seemeth to envy the sparrowes and swallowes which roosted and built their nests about the house of God whereunto he could not come , though his soule longed and even fainted for it . Finally , ye that have that favour and honour to dwell where Gods house is , esteeme it as a great favour and high honour : and testifie as much by your answerable cariage . 1 Frequent Gods house on all occasions . The Christians of the purer primitive times of the Church , continued daily with one accord in the Temple . This one thing did the Man after Gods owne heart desire , and professeth more and more to seeke after it , even to dwell in the house of the Lord all the daies of his life : that is , as an inhabitant to have recourse unto it on all occasions . For , saith he to the Lord , I have loved the habitation of thy house , and the place where thine honour dwelleth . 2 Keepe thy foot when thou goest to the house of God : that is , keepe thine heart , which is to thy soule as thy foot to thy body , to carie it this way and that way . Go therfore to Gods house with a well prepared heart . There is he present , who searcheth and trieth the heart . 3 At the very entring into Gods house , let an holy trembling and awfull feare possesse thy soule . The great God , the King of glory is there . When Iacob by a divine vision , which was shewed him in a place where he slept , perceived that the Lord was in that place , hee was afraid and said , How dreadfull is this place ? This is none other but the house of God. 4 When thou art there , keepe thy thoughts from wandring . Let not thy soule be fixed on any other thing then on God , and his holy ordinances which thou performest , least thou be reckoned in the number of them , Who draw neare to God with their mouth , and with their lips do honour him , but have removed their heart farre from him : and so thy service be rejected of God. 5 Prophane not Gods house with Merchandizes , for which Christs indignation was so incensed against the Iewes in his time , as with a scourge he drave them out . Prophane it not with worldly communications , or actions : much lesse with any impious or unrighteous words or deeds . 6 Pervert not Gods house by making it a pretext for any impiety or iniquity . As if having Gods house by thee , thou shouldest thereby be justified , or bolstered up against evill . Will ye steale , commit adultery , sweare falsly , and walke after other gods , and come stand before me in this house ( saith the Lord ) which is called by my name , and say , we are delivered to do all these abominations ? §. 118. Of holy boldnesse in praising God. III. * GOds praises must be boldly set forth . We may not be daunted , or ashamed therein , as men which do things secretly in a corner , but by doing this duty in the middest of populous places , manifest holy boldnesse , as he that said , a I will praise him among the multitude . b I will speake of thy testimonies also before Kings , and will not be ashamed . c Before the Gods will I sing praise unto thee . Thus Saint Paul , though as a malefactor he was brought before d King Agrippa and Bernice sitting in great pompe , with Festus , the chiefe captaines , and principall men of the city , where were great multitudes of people , yet in declaring the admirable worke of God in his conversion , saith , e I speake freely . Herein hath the Lord Christ made himselfe a worthy patterne : for in this case thus he saith , f In the middest of the congregation will I praise thee . My praise shal be of thee in the great congregation . 1 Such is the excellency , such the necessity of praising God , so honourable , so acceptable unto God , so usefull and beneficiall is it to us , by so many bonds are we bound thereunto , as if all the things in the world which can be pretended to make any ashamed or afraid thereof , whether reputation , promotion , riches , friends , liberty , life , or any thing els , were put into one ballance , and the inducements to move us boldly to performe it , put into another , they would be found beyond all comparison too light . 2 By Saints boldnesse in praising God , as they who are like minded , are much affected and stirred up to blesse God , so the weake and faint-hearted are strengthened and encouraged , and gaine-sayers , scorners , and all sorts of adversaries daunted and put to silence . Great cause of just complaint may hence be taken , not onely against impious and prophane persons , who care not to give any praise at all to God , either in private corners , or in the middest of assemblies , but also against such as in their judgements are convinced of the equity of the duty , and in their consciences perswaded of the necessity thereof : and thereupon are moved inwardly in their hearts , or secretly in their closets , or other like places to praise the Lord : but to do it in assemblies , in the middest of populous places , they are ashamed . What is this but to preferre man to God , and applause of men to Gods approbation ? May it not be said of such , They have their reward ? Surely their owne judgement and conscience are terrible witnesses against them . Fearefull is the doome which Christ hath denonnced against them ; For , saith he , Whosoever shal be ashamed of me , and of my words in this adulterous and sinfull generation , of him also shall the fonne of man be ashamed , when he commeth in the glory of his father with the holy Angels . If therefore we stand before Kings and Governours for the Lord , we ought not to be ashamed , but resolute and constant . Be bold , be bold , ye servants of the Lord , in sounding forth the praises of your God. Goe into presses of people : and in the middest of them praise the Lord. Wicked men are over-bold in belching forth their blasphemies to the dishonour of God : they care not who heare them . They sticke not to do it in the middest of cities . Shall they be more audacious to dishonour God , then ye zeelous to honour him ? Assuredly Christ will shew himselfe as forward to confesse you , as you are , or can be to confesse him . This holy boldnesse is the ready way to glory . To adde an edge to this exhortation , well observe these few rules following . 1 Duly consider the difference betwixt God and man. It is dis-respect of God , and too much respect of man , that maketh many ashamed and afraid to declare before men that duty which they owe to God. 2 Take an invincible resolution to doe what you see just cause to do . Want of a setled resolution makes men when they meet with any discouragements , to turne back , and to cease prosecuting that , which in their conceipt causeth feare and shame . 3 Passe not for praise or dispraise of men : but k 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 , l In the middest of the Church will I praise thee , said also , m I receive not honour from men . But n 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 . o 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 , a Our feet shall stand within thy gates , O Ierusalem : b I will seeke thy good . c 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 , d Awake , awake , put on thy strength , O Zion : put on thy beautifull garments O Ierusalem , the holy city , &c. e 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 , f We wept when we remembred Zion . g 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 , h 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 i love of her , k desiring and l longing after her , m fainting for her , n 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 o Queene , Kings daughter , p Virgin , q Bride adorned for her husband , r Spouse , ſ Wife , t Fairest of women , u 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 a mercy-seat . So as in the Church is b 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 b Arke , which , being a kind of chest , prefigured that in the Church are all Gods treasures to be had . Christ is this Arke . c In him are hid all Gods treasures . 3 There was an High-Priest , who appeared before that mercy-seat , d to beare the names of the children of Israel for a memoriall before the Lord continually , and e to make an attonement for all the Congregation of Israel . Christ Iesus is that true High-Priest , who continually f appeareth in the presence of God for us : and g is the true propitiation for our sinnes . 4 There was an h altar for all manner of offerings ; and i 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 k table to prefigure an holy communion l betwixt the Lord and his people . 6 There were m lights , n bread , o 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 p Out of the outward court there was passege into the holy place , and c●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 , yea cleane put out our delight in the Church . II. To manifest thy delight in the Church , 1 Be a a member of that blessed communion . 2 Be b a companion of the other members thereof . 3 c Let her praises be ever in thy mouth . 4 d Pray for her peace . 5 e Seeke her good . 6 f Rejoyce in her prosperity . 7 g Mourne for her misery . §. 120. Of provoking others to praise God. PSAL. CXVI . XIX . Praise ye the Lord. THe Prophet having abundantly testified his owne readinesse and forwardnesse to praise the Lord ; contenteth not himselfe therewith , but that the more praise might redound to God , in the close of his hymne he stirreth up others , even all of all sorts without any limitation or exception of any to do the like , in this compound word , a Praise ye the Lord. Of the duty implied in this phrase , which is to praise the Lord , sufficient hath beene spoken before . It remaineth here to speake of the meanes of spreading abroad and propagating the praise of God , by inciting others to praise him . This cohortation being added to his profession , two usefull observations hence arise . I. We must provoke others to praise God. II. We must our selves practice what we provoke others unto . 1 For the first , the duty of provoking others is in Scripture applied to all points of piety , justice , and charity . For , what we find behoofull for our selves to do , we must thereunto incite others . In generall therefore it s said , b Consider one another to provoke unto love and to good works . c Exhort one another . d Edifie one another . But more particularly for inciting others to praise God , as other bookes of Scripture , so especially the booke of Psalmes doth abound with incitations thereto : stirring up e Angels , Kings , Princes , Iudges , Priests , Levites , old , young , male , female , all of all sorts : yea by a Rhetoricall Apostrophe he turns his speech unto unreasonable and senslesse creatures , and calls on them to praise the Lord , thereby the more to quicken sensible and reasonable creatures thereunto . The 136 Psalme was purposely penned and appointed to be sung time after time , both daily in the f temple , and g on extraordinary occasions , to incense the spirits mutually of one another to praise God. The celestiall spirits ( though they be every one most forward to praise the Lord , and need no incitation , yet ) to shew their earnest and unsatiable desire to have it continually done by all , they cry one to another , Hallelu-jah praise ye the Lord , Rev. 19. ● , 3 , 4 , 6. When we receive a good turne from man , we use to stirre up others , to thanke him in our behalfe . Much more ought we to invite and incite others to praise God with us and for us . The zeale we ought to beare to Gods glory : The love we owe to our brethren ; The comfort that we may reape to our owne soules , by provoking others to praise the Lord , are as a three-fold twisted cord to hold us fast to the performance of this duty . 1 The more persons are brought to praise the Lord , the more is Gods name hallowed . Now it is an evidence of a great zeale of Gods glory , not onely with the uttermost of our owne power to praise him our selves , but also to be a meanes to draw on others so to do : as he that said , I will make thy name to be remembred in all generations : therefore shall the people praise thee for ever and ever . 2 It is an evidence of much love to our brethren to incite them to praise the Lord , both in regard of the great need wherin they stand therof , and also in regard of the great benefit they may reape therby . All have great need to be daily stirred up to this duty , by reason of their naturall backwardnesse thereunto . The more excellent any duty is , the more backward we are by nature thereunto : but of all duties , none more excellent , none more divine , none wherein we come nearer unto the celestiall spirits , then this of praising God : which maketh our earthly , perverse disposition to be so dull to it , as it is , Can heavy things of the earth be forward to ascend upward ? but in praising God our spirits ascend to heaven where God is . Hence also is it , that , though we are at some times quicke and forward thereunto , yet we soone waxe dull therein , and as it were fall downward , as heavy weights , which though they be pulled up , by their owne heavinesse fall downe againe : or as water , which though with fire it be heated , of its owne nature waxeth cold againe . Therefore as weights are oft to be pulled up , as fire is of● to be put under water , and blowne up , so our spirits are oft to be quickned and stirred up by mutuall cohortations . The benefit whereof is very great , by reason of the true vertue and efficacy of incitations . As souldiers , even fresh water souldiers , and all that strive for masteries by running , riding , rowing , shooting , wrastling , &c. are much animated and whetted on by acclamations , and incitations , so Christians by holy exhortations are much quickened to praise the Lord. 3 We give evidence to others , and gaine assurance to our selves of the spirit of grace abiding and bearing rule in us , by drawing on others with us to praise the Lord. This spirit is called the annointing , ( 1 Ioh. 2. 20. 27. ) It is as an ointment powred forth , ( Cant. 1. 3. ) which so diffuseth the sweetnesse of the favour that is in it , as all that are neare it , carie away some of the sweetnesse of it . And is it not a great comfort to have assurance of such a spirit ? What now can be more blessed , then not onely to glorifie the good God with our owne tongues , but also to stirre up others by our meanes to glorifie him . Certenly these , with other like motives , were of force with him , who said to God , I have not hid thy righteousnesse within my heart : I have declared thy faithfulnesse , and thy salvation : I have not concealed thy loving kindnesse and thy truth from the great congregation , ( Psal . 40. 10. ) And againe , I will declare thy name unto my brethren : in the middest of the congregation will I praise thee . I will give thee thanks in the great congregation : I will praise thee among much people , Psal . 22. 22. The application of this point concernes all of all sorts . Especially it concernes Ministers to whom are committed in a peculiar manner the words of exhortation . The Priests and Levites were of all most of all bound , as to praise the Lord themselves , so in the middest of great assemblies to incite others , and to sing and say , Praise ye the Lord. Next to Ministers , Magistrates , who are as Generalls and Captaines in the Lords army , are bound by vertue of their authority over others to provoke them to praise the Lord. Thus Moses and the children of Israel , not he alone , but he with them , he directing and inciting them , sang unto the Lord. So Deborah and Barak said to the people , Praise ye the Lord. The like I might 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 unto others , Praise ye the Lord. Oh that Ministers , Magistrates , Governours of families , and all that have either function , or disposition to call upon others to praise the Lord , would first take notice of the many , just , and weighty occasions that themselves have to praise him , and answerably bind themselves so to do , and be carefull to performe what they are bound to performe , having their owne hearts filled with matter of praises , and their mouthes wide opened to utter the same : so might they with much courage and confidence speake to others and say , PRAISE YE THE LORD . §. 122. Of Gods present mercies to England . FOr a particular application of the generall summe and scope of the Psalme , and of the two last mentioned duties of praising God our selves , and of provoking others so to doe , let us take a view of the speciall occasions which the Lord doth now , even at this present time give us to quicken our owne and others spirits to render all possible thanks unto him for his unspeakable blessings on our owne , and other nations . 1 We here in England doe still enjoy the great blessing of peace , together with that farre greater blessing the Gospell of peace , and a free use of all Gods holy ordinances requisite for our spirituall edification and eternall salvation . At this time this blessing ought to be the more highly esteemed , because it is in a manner proper to us . For most of the parts of Christendome are now , or lately have beene exceedingly annoyed with bloudy warre . Of this blessing , Scotland , Ireland , and all the parts of His most excellent Majestie our Soveraigne Lord King CHARLES , do partake . Of the benefit of this blessing I have els where treated . So as here I need no longer to insist upon it . 2 The last yeare there was great scarcity of corne every where in this land . Corne rose to a greater price then hath beene knowne in our memories . And where in former times supply in like cases hath beene made by the plenty of other countries , All the nations round about us were pinched with penury : so as there was too great cause of fearing a famine . But the Lord was pleased to heare the heavens , whereupon the heavens heard the earth , and the earth heard the corne , the grasse , and all manner of fruits , and they heard England , and the cry of the poore therein . Thus by the divine providence our land brought forth such a plentifull harvest , and the heavens afforded so faire a season for gathering it in , as scarcity is turned into plenty , dearenesse into cheapenesse . Our floores are now full of wheate : we eat in plenty and are satisfied . The misery of famine giveth sufficient proofe of the great benefit of plenty . 3 There was also the last yeare great feare of much sicknesse : and that of the infectious , pestilentious sicknesse , which some few yeares before had moneth after moneth , weeke after weeke , day after day destroyed such multitudes , as the feare of the returne thereof was the more terrible . Physitians gave up their opinion , that the aire was infected . The famous Vniversity of Cambridge was so smitten therewith , as for the space of halfe a yeare and more , Colledges were dissolved , Students dispersed , Readings and Acts intermitted , that populous place made desolate , and the poore that remained much pinched with poverty . Other great market townes round about in the country were also the last yeare much infected with the plague : and many people were thereby destroyed , or brought into great exigences . But now hath the Lord healed our land . Sicknesse is removed , and health restored to our borders . If the miserable desolation that the plague maketh in many places , taking away Magistrates from their subjects , Ministers from their people , husbands and wives one from another , parents from children , children from parents , deare friends , helpfull neighbours one from another ; and then especially depriving persons of the comfort of their best friends , when they stand in most need of them . If ( I say ) the miserable condition occasioned by the plague be well weighed , we shall find our deliverance and freedome from the same to be a great blessing . To amplifie this blessing the more , Gods more then ordinary providence , not onely in abating the violence of that extraordinary sicknesse which in the yeare 1625 so fiercely but also in his speedy suppressing , and utter removing it , is frequently and seriously to be considered . A distinct narration thereof is e before set downe . The more terrible the three evill arrowes of warre , famine and plague are , the more remarkable are the blessings of peace , plenty , and health . 4 We in our dayes have such a blessing conferred upon us , as hath not fallen out in England fourescore and thirteene yeares before : which is the Birth of a Prince , heire to the crowne . Blessed in this respect be the nine and twentieth day of May 1630. On that day was Prince CHARLES borne . From the twelfth of October 1537. whereon Prince Edward ( who was Edward 6. King of England ) was borne , to the said 29 of May 1630 , England was not honoured with such a blessing . This is an incomparable blessing to this present age , and to future ages also , as we stedfastly hope , and from our hearts with the most humble devotion , and the most earnest affection that we can , we daily pray . §. 123. Of the present liberty of the reformed Churches in France . CHristian charity requireth that we be affected with the blessings conferred on others : especially such as are of the same faith and profession that we are . Let us therefore cast our eyes on other Churches , and their present condition : which if we duely observe , we shall find Gods gracious providence to be more then ordinarily extended towards them in these our daies . We will begin with the reformed Churches in France . When Henry 4 stiled the great , deceased , by that favour he had shewed , and peace he had given to those of the reformed religion in his kingdome , they were made so safe and secure in mans opinion , as it was supposed that no power was able to wrest their liberty from them . They had above two hundred walled and fenced townes for their refuge and safety . Many of the greatest nobility in France were their partizans , and seemed most affectionate to the religion . They had troupes and armies of men well disciplined in armes , with many brave Commanders , and old-beaten soldiers . They were well provided with all store of amunition . Nothing requisite for defence and safety was wanting in mans imagination . It is to be feared that they were too confident in the arme of flesh : which that they might the more thorowly discerne , the Lord withdrew his protection , and left them to defend themselves against the power of their owne Soveraigne , which at first they too much sleighted . Soone after that their now Soveraigne had raised and brought his forces against them , many of their chiefest Commanders revoulted , their souldiers were slaine , their treasures exhausted , their cities and townes of defence were violently wrested from them , or treacherously given up : many bloudy 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 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 ) ●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 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 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 su●●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 a how true gratefulnesse hath especiall relation to God , and ascribeth the glory of all deliverances to him : and that b Praise is the best gift that can be given him : and that thereupon c 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 d manifest their inward gratitude by outward gratulation ▪ and that e publikely , boldly , among much people , in the middest of great assemblies : f exhorting and inciting others to praise God with thee : and g 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 may be praid against . 50. From Death God can deliver . 103 Death of Saints precious . 202. Death of Saints ever seasonable . 208. Death not to be feared by Saints . 209 Delight in Gods house . 266. Delight therein how wrought ▪ 268 Evidences of that Delight . 268. Deliver . See Preserve . Despaire not . 109. Distresse wherto Saints brought . 22. 34. Distresse no ground of censure . 35. Distresse in the extremity of it to be acknowledged after deliverance . 37 Directions how to do it . 38. Distresse requires enquiry after a remedy . 40. Distresse requires prayer . 42. Distresses particular in which prayer is to be made . 43. 44. Distresse moves God. 60. Distresse none so extreme as to exceed ▪ God 's ability . 77. Distresse in extremity is Gods opportunity to helpe . 802. Distresse may soile Saints . 107. Distresse procures answerable remedy . 110. Distresse cannot suppresse faith . 140 Distresse make question Gods promises . 146. Distres makes not forget God. 157 Distresse removed binds to praise God. 228. Draw neare to God in faith . 47. 51 Dulnes in praising God. 263. 264. Duty to be practised . 115. To Duty bind thy selfe . 129. With Duty answer mercy ▪ 130. E EArnestnesse with God. 218. Earth the land of the living . 114. 123. Ejaculations not sufficient . 21. Englands mercies . 120. Esteeme God aright . 147. 148. Expiatory sacrifices . 240. Extenuate not distresse . 37. Extraordinary praise . 6. Extremity of distresse to be acknowledged after deliverance . 37. Extremity none exceeds Gods ability . 77. Extremity of man Gods opportunity . 80. F FAith in Gods goodnesse an encouragement to call on him 68. Faith works boldnesse of speech . 138 Faith how it makes to speake . 139 Faiths stability in trials . 140. Faith may be with feare . 153. In Faith draw neare to God. 47 , 51 Faith nourished by continued evidences of Gods favour . 220. Faith justified by works . 116. Faithfulnes of God in promises . 58 Faithfulnesse of God ground of faith . 59. Familiarity of Saints with God. 46. 47. Familiarity with God , how wrought . 100. Favour of God ground of Saints rest . 92. Favour of God how obtained . 94. Favour of God well weighed works familiarity with God. 100. Favourites of God. 202. Favourites favours . 205. Favourites duties . 206. Favourites death precious . 207. Favourites seeke to be . 210. Feare and faith may be together . 153. Fervent must be our love of God. 15 Fervency of prayer . 48. Fervency , a note of confidence . 49. Fervent prayer in extremity . 81. Fortune an enemy to providence . 31 G GIve to God man may . 245. Give to God much by Iews . 244 Give to God the poorest may . 245. Give to God what the rich must . 246. God heareth prayer . 19. 23. God forward to heare prayer . 23. God as knowne by name to be called upon . 45. God affords familiar accesse to Saints . 46. Gods attributes of goodnesse . 52. Gods righteousnesse or faithfulnesse 53. 58. Gods gratiousnesse . 53. 56. Gods mercifulnesse . 54. 60. Gods goodnesse from himselfe . 56. God worthy of all praise . 58. Gods faithfulnesse . 58. God moved with mans misery . 60 Gods greatnesse . See Greatnesse . Gods goodnesse . See Goodnesse . God to Saints hath a particular relation . 64. God most careth for such as wholly depend on him . 73 ▪ God able to helpe in all extremities . 77. God perfectly saveth . 78. God onely to be trusted to . 79. God helpes at a pinch . 80. Gods favor groūd of Saints rest ▪ 92. God can deliver from death . 103. Gods power how rest on . 104. God to be set before us . 120. God rightly to be esteemed . 149. God especially to be praised . 160. God hath favourites . 203. God receiveth of man. 244. Goodnesse of God from himselfe . 56. Goodnesse of God agreeing with his greatnesse . 62. Goodnesse of God mixed with greatnesse to be meditated on . 63. Goodnesse of God especially to Saints . 67. Goodnesse of God an encouragement to call on him . 68. Goodnesse moves God to deliver his people . 69. Gratefulnesse . See Praise . Gratefulnesse makes inquisitive . 157. Gratefulnesse makes ready to doe any thing . 159. Gratefulnesse hath especiall relation to God. 160. Gratefulnesse is wrought by right understanding Gods benefits . 162. Gratefulnesse , from one kindnesse raiseth the mind to all . 163. Gratefulnesse is most stirred up by sense of kindnesse to ones selfe . 165 Gratefulnesse works acknowledgment of kindnesse . 166. Gratefulnesse manifested by gratulation . 174. Gratefulnesse joyned with invocation . 177. Gratefulnesse to God testified by duties of piety . 242. Gratiousnesse as in God. 53. 56. Gratulatory actions . 177. Gratulatory sacrifices . 240. Greatnesse of God agreeing with his goodnesse . 62. Greatnesse of God as mixed with his goodnesse to be meditated on . 63. H HAters of God. 14. Heare . See Prayer . Heart with voice in prayer . 21. House of God , what it is . 251. House of God diversly taken . 251. Houses of God are all places set apart for Gods worship . 259. House of God to be delighted in . 261 , 266. House of God had prerogatives prefigured in the Temple . 267. Hypocrites . 121. I IErusalem described . 254. Ingratitude . 174. Causes of it . 162. Ingratitude conceales kindnesses . 167. Iudge . See Censure . K KIndnesse of God seasonable . 110. Kindnesse of God to be observed . 131. Kindnesse apprehended workes a care to please . 160. Kindnesse applied to ones selfe makes gratefull . 165. Kindnesses to bee acknowledged . 166. 167. Know God by name . 46. Knowledge of Gods goodnesse an encouragement to call on him . 68. Knowledge without practice vaine . 116. L LAnd of living earth . 114. 123. Land of living how to bee used . 126. Life time to please God. 126. 128. Life-time let slip prejudiciall . ●27 Life of Saints how many waies preserved . 208. Living many are dead . 124. Love , what it is , when good . 9 , 11. Love due to God. 13. Love must be servent . 15. Love nothing as God. 16. Love enflamed by apprehension of kindnesse . 17. M MErcy to be sought of God. 61. Mercy how it may be found . 61 Mercy of God to be answered with duty . 130. 131. Mercifulnesse as in God. 54. Misery . See Distresse . Mourning to be moderated . 107. Mustles five in mans eye . 51. N NAme of God. 45. Necessity of man moves God to afford an answerable remedy . 110. O OBlations how accepted . 245. Observation of Gods mercy to others works acknowledgement of his mercy to us . 8● . Observe kindnesse to thy selfe . 165. Opportunity of life . 118. Oppressors of oppressed inhumane . 88. P PArents to dedicate children betimes to God. 220. Parents pious an honour to children . 222. Passion in Saint . 104. 141. Passions to be k●ept downe . 142. Passions distempered cause unadvised speech . 144. Passion judges all alike . 151. Passion setled blameworthy . 152. Persevere in good . 118. Plague how great with us . 7. Of a Plague a wonderfull decrease . 8. Please God here . 126. Power of God how rested on . 104. Pray boldly . 138. 2●9 . Prayer heard of God. 19. 23. Prayer heard , a great kindnesse . 26 Duties hereon inferred . 26. Prayer heard , a motive againe to pray . 28. Prayer heard to be observed . 30. Prayer how known to be heard . ib. Prayer in affliction . 42. Prayer to God as knowne . 45. Prayer servent . 48. Prayer in danger of death . 50. Prayer and praise together . 177. Pray after praiers heard . 179. Prayer quickened by vowes of praise . 249. Praise . See Gratefulnesse . Praise the best gift . 173. Praise solemne for great deliverances . 6. Praise to God for all . 160. Praise outwardly to be manifested . 174. Praise and prayer together . 177. Praise deliverer from distresse . 101. Praise never sufficient by soule affected with Gods mercies . 233. Praises cold not acceptable . 234. Praise must be with zeale . 235. Praise fit to be vowed . 247. Praise vowed quickneth prayer . 249. Praise to be boldly published . 263. Rules for that end . 264. To praise God others must be provoked . 269. Practice duty . 115. In practice persevere . 118. Practice our selves wee must what we incite others to . 273. Preservation to be prayed for . 50. Preservation which from God , perfect . 71. 72. 78. Preservation to be ascribed . to God. 101. Preservation out of distresse binds to praise God 228. Precious how taken . 202. Precious the death of Saints . 207. Promises to God how made . 129. Promises of God questioned in distresse . 146. Prosperity of world not to be envied . 67. Providence empaired by fortune . 31. Provoke others to praise God. 269. Publike duties in publike assemblies . 199. 256. Publike assemblies have many benefits . 257. Publike duties distinguished from private . 257. 258. Q QVestion made of Gods promises in distresse . 146. Quicken themselves men may . 96. Quickened how men may bee in praising God. 271. R RElations betwixt God and us may boldly be acknowledged . 64 217. Remedy to bee sought in misery . 40. Remedies which God , answerable to necessities . 110. Repay how God doth . 85. Repetitions why used . 212. 232. Repetitions of the same in different phrases . 237. Rest of Saints spirituall . 89. 90. Rest of Saints in Gods favour . 92. Rest of worldlings restlesse . 93. Rest not till true rest attained . 94 Righteousnesse of God. 54. Righteousnesse of God how pleaded . 60. S SAcrifice what it is . 239. Sacrifice and sacrament differenced . 239. Sacrifices , their ends 239. Sacrifices , their distinct kinds . 240 Saints brought to deadly danger . 34. Saints must not misjudge themselves . 35. Saints familiarity with God. 46 , 47. Saints particular relation to God. 64. Duties thereon arising . 66. Saints especially partake of Gods goodnesse . 67. Saints oft unsetled . 87. Saints have a rest . 89. Saints rest spirituall . 90. Saints condition different from worldlings . 91. Saints rest on Gods favour . 92. Saints quicken themselves . 96. Saints subject to passion . 104. 141. Saints failed by distresse . 107. Saints due respect to God in their greatest straits . 147. Saints fit witnesses of sacred duties . 199. Saints Gods favourites . 204. Saints favours . 205. Saints death precious . 207. Saints death seasonable . 208. Saints need not feare death . ●09 . Saints servants of God. 214. Saints may professe interest in God. 217. Scorne of men not to be regarded . 123. Seasonable kindnesse . 110. 111. Bind thy selfe to duty . 129. How one may counsell him selfe . 97 Sence of kindnesse to ones selfe stirs up gratitude . 165. Kindnesse to ones selfe especially to be regarded . 165. Practice thy selfe what thou provokest others to . 273. Men may quicken them selves . 96. Weakenesse to be suspected in our selves . 147. Servant , what it signifieth . 212. Servants of God Saints are . 214. Servants of God a dignity . 215. Servants of God , their duty . 216. Servants of God much respected by him . 227. Simple who . 71. Simple cared for by God. 73. Simple to be pitied by men . 75. Sorrow turned into solace . 105. Soule how delivered . 49. Speech of faith . 139. Stoicks condemn● all passion . 104. Stupid persons . 41. Straits . See Distresse . Sudden passions in Saints . 141. Sympathy . 105. T TAbernacle Gods house . 252. Teares effect of sorrow . 98. Temple house of God. 251. Temple typified Churches prerogatives . 267. Thankes . See Praise . Thankfulnesse . See Gratefulnesse . Thoughts undue of God. 148. Tongue unruly . 145. Trialls establish faith . 140. V VNgratefull after deliverance neglect God. 162. 167. Vnworthinesse keepes not from God. 57. Voice in prayer . 20. Voice and heart together . 21. Vow , what it is . 182. 184. Vowes must be absolute . 185. Vowes sacred onely to God. 187. Vowes may inwardly bee made . 187. Vowes to be made . 184. Vowes made must be paid . 190. Vowes broken to bee lamented . 191. Vowes broken how made up . 192. Vowes , how they may bee kept . 193. Vowes with speed to bee performed . 195. Vowes broken by delay . 196. Vowes are debts . 197. Vowes secret openly paid . 197. Vowes , which are best . 197. Vowes to bee paid before Saints . 199. Vowes to praise God. 247. Vowes evidence of respect to God. 248. Vowes to testifie gratitude . 243. Vowes to bind to duty . 249. Vowes of praise quicken prayer . 249. W WAit to the uttermost . 81. Walke , what it importeth . 112. Walke continually . 119. Walke before God. 120. Weake established by God. 108. Weakenesse to be suspected in our selves . 147. Works to be done . 116. Worldlings condition different from Saints . 91. Worldlings rest restlesse . 93. Words o●● of passion violent . 144. Worship of God a testimony of gratitude . 242. Worship of God , wherein it consisteth . 243. Z ZEale in praising God. 235. Directions thereto . 235. FINIS . Notes, typically marginal, from the original text Notes for div A01981-e140 America . Notes for div A01981-e9680 * Thetis . Notes for div A01981-e48820 c Ier 32. 27. d Mar. 10. 27. e Psal . 115. 3. f 1 Sam. 2. 1 , &c Notes for div A01981-e48970 a Exo. 14. 13. b Mat. 15. 28. c Luke 17. 14. d Mat. 9. 6. Ioh. 5. 8. e Mar. 5. 41. Luke 7. 14. Ioh. 11 43. f Mar. 5. 19 , 20. g Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est perfectè . Ita videlice● ut nihil ad eam sdlut●m possit amplius desiderari . Beza in annot . major . in hunc loc . Encouragement to seeke helpe of God. Mar. 5. 20. Disswasion from trusting to any thing but God. 2 Ch●o 16. 12. Va 〈◊〉 qui tempore tribulationis atque a●gusti● non confi●unt in Domino , sed in Aegy●tiorum , id est secularium ●ominum auxilio . Hier. Comment l. 10. in Isa 31. Notes for div A01981-e49310 * § 38. ● Gen 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc apud Hebr●os exivit in proverbi●m , u●si quando in Angustia constituti sunt , & Domini optant auxilio sublevari , dicant in monte Dominus vide●it Hier. Quaest ▪ in Gen. Quantum ad vo l●n●atem attinet , cruentaverat dextram Patriarcha , &c. Chrys . in Gen 22. Hom 47. 2 King. 1● . 3. 2 King 19. 35. Exo 14 25. Psal . 106. 9 , 12. Admonition to wait . Isa . 28 16. Hab. 2. 3. Direction to pray more earnestly , and believe more stedfastly in extremity . Heb. 1● . 5. Heb. 10 37. 1 Cor. 10. 13. Isa . 43. 2. Confidat qui agit paenitentiam , quum venit tempus salvandi . Hier. Comment , in Psal . 101. Notes for div A01981-e49970 * §. 58. 1 Sam. 2. 1 , &c. Luk. 1. 46 , &c Instruction in the benefit of observing Gods dealing with others , & applying it to our selves . Notes for div A01981-e50130 * See §. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Exo. 23 , 12. Gen. 8. 9. c Ruth 1. 9. Deut. 28. 65. d Lam. 5. 5. e Isa . 28. 12. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Gen. 16 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods repaying . k Psal . 18. 20. l Ier. 51. 6. m — 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Psal . 116. 12. o — 137. 8. p Psal ▪ 119. 17. q — 141. 7. r Targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribuit bonum . s L X X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bene●ecit . t Sic Hier. Aug. alijque . Summe . g Ioh. 12. 27. h Mat. ●6 . 38. i — 19. k — 27. 46. 1. Reprehension of such as disquiet the disquieted . m Psal 60 26. n Iob 16. ● . o Ma 27. 34 , 48 Psal . ●9 . 21. Vrgere iacent●m est inhumanum . C●● pro C ●ab . Post . 2. Admonition to do what may be to settle the unsetled . p Isa . 50. 4. q Rom. 15. 1. r Gal. 6. 1. ſ Pro. 17. 17. 3. Instruction for being well setled . t Hebr. 13. 9. — quantum vertice ad our as Aetherias , tantum radice in Tartara tendit , &c Virg. Georg. l. 2. u Col. 2. 7. x Eph. 3. 17. Notes for div A01981-e51480 a Psal 42. 11. — 43. 5. b Ioh. 16. 33. Rom. 5. 1. — 14 17. c Heb 4. 9. d 2 Thes . 1. 7. Notes for div A01981-e51640 * §. 43. Bona & tranquilla conscientia est lectus anima ▪ In hoc requiem capit anima . Bern. S●rm parv . 1. b See The whole Armour of God ▪ Treat . 2. part . 5 §. 724. e Rom. 5. 3. f Act. 12 6. g Act. 16. 23 , 24 , 25. Instruction in the true estate of Saints . h Heb. 12. 6 , 8. i 2 Tim. 3. 12. Discamus captivos Dei serves non deseri a Domino sao . Aug. Epist 122 ad Victorian . k 1 Cor. 10. 13. l Mar 2. 27. m Heb 12. 10. n — 11. o 2 Cor. 4. 8 , 9. Information in the difference betwixt Saints and worldlings . q Mat. 8. 20. Videntur habere tranquillitate● , videntur quietefrui : sed non est quies ub ▪ a●imus inquietus est : non e●● tranquillitas mentis ubi animus exagitatur obnoxi● flimul● conscienti● . Amb. Comment in Psal . 112. Serm 17. vers ▪ 5. Exhortation to rest content in spirituall rest . Hebr. 4. 9. Notes for div A01981-e52390 * § 43. a Psal . 42. 11. — 43. 5. b Rom. 5. 1. c Phil. 4. 7. d 1 Sam. 30. 6. e Psal . 18. 2. f — 46. 1. g — 16. 5. h — 119 114. i — 71. 3. k Ecl. 1. & 2. l Psal . 4. 6. Psal . 42. 1 , 2. Instruction in the restlesse rests of m●n . Quo plussunt potae , plu● s●iun tur aqu● . Ovid Fast . lib. 1. Ecl. 1. 8. ●●pic● compara● mari quod nu●quam potest qui ●s●ere●sed e●iam in summa tran quillitat● , fractis ad li●●ora volvitur s●●ctibus : sinisque cius lutum est , & conculca tio . Hier Comment l. 16. in Esai . 57. Admonition not to rest till we attaine the true rest . Gen. 8. 9. Luke 1. 53. Rev. 21. 6. Direction for assurance of Gods favour . See The Whole Armour of God , Treat . 2. Part. 6 § 71. 72. Psal . 119 49. See The Whole Armour of God Treat . 2. Part 6 §. 25 , &c. * Vers 5. §. 26 Ioh. 13. 1. Ier. 31. 3. Isa . 49 14 , &c Exhortation to rest in Gods favour . Psal . 119. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 37. 8. — ●8 . 40. Psal . 104. 22 Inh●rete illi qui secit v●s . State c●● eo & stabitis Requiescite in eo , & quieti eri●●s . Aug. Confess l 4 c. 12. Notes for div A01981-e53220 * §. 43. a Psal . 42. 5. b — 62. 5. c — 103. 2. d — 146. 1. e Heb. 4. 11. f — 16. g — 6. 1. h — 10. 22. i Act. 14 , 15. * § 44. k 2 Tim. 1 6. l Mat. 26. 41. m Rom 7. 22 , 23. Direction for counselling ones selfe . Psal . 42 5. Spera in Domine , respondet conturbanti se animae suae , & quasi rationem reddenti pertur bationis su● propter mala quibus abun●at hic mundus . Aug. Enar. in Psal 41. Notes for div A01981-e53660 * Metonymia effecti . 2 Cor. 1. 8 , 9. * In abstracto . b Lam. 1. 2. c Heb. 4. 15. d — 5. 7. * Metonymia Effecti vel Adiuncti . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Psal . 118 ●13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eripult anima● mcam dc morte , oculos mcos à lachrymis , p●des meos à lapsis . De morte , dando bonam conscientiam ; a lachrymis , dando tranquillam & bonam : à lapsu , dando securam . Bern. Serm parv . 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A01981-e54710 * §. 4 ● . a Exo. ●3 . 12 , 13 , 〈◊〉 . b 2 Sam ● . 27. c Ifa . 6. ● . d — 38. 3. e Dan 7. 19. — 10. 1● . f Eph. 3. 12. g 1 King. 20. 33 h 2 Chro. 20. 7. Isa . 41. 8. Cant. 5. 1. i I am . 2. 23. Notes for div A01981-e55050 * §. 49. a Gen 14. 20. b — 3● . 10. c Exo. 15. 1 , 20. d Iudg. 5. 1. e 1 Sam. 12. 11 f 2 Sam. 23. 1. g 2 Chro. 15. 11 h — 20. 26. i Isa . 38. 9. k Est . 9. 17. l Acts 4. 24. m Rev. 15. 3. Reprehension of such as ascribe deliverances to any but to God. n Dan. 5. 22 , 23 o Act 24. 2. p Isa . 10 8. &c. Act. 12. 23. Gen. 49. 6. Exhortation to give God his due . Si D●i beneficia commemoremus ad maiorem il ▪ lum benevolenti . am excitabimus Chrys . Hom. 2. in 2 Cor 1. Notes for div A01981-e55490 * § 49. Particular desperate cases out of which God delivereth . c 1 Sam. 17. 34. d 2 Cor. 1. 8. e 2 King. 20. 1. f Ion 1. 17. g Dan. 3. 26. h Isa . 43. 2. i 1 King 17. 22 2 King. 4. 35. — 13. ●1 . k Mat. 9. 25. Luk 7. 15. Ioh. 11. 44. Act. 9. 40. — ●0 . 10. Mat. 27. 52. Rom. 1. 4. l Ezc. 37. 2 , &c m Ioh. 5. 28. n Rev. 20. 13. o Heb. 2. 14. Consolation in all distresses p 1 Sam. 30. 6. How Gods power is to be rested upon . q Dan. 3. 17. Sorites . Admonition in all straits to rest on God. r 2 Chro 20 12 Notes for div A01981-e56100 * § 49. a Psal . 6. 6. b Est 4. 1. c Psal . 32. 3. d Mic. 1. 8. e Iob 6. 12. 1. Refutation of Stoicall senslesnesse . Cic. Tuscul . quest l. 4 Lege Lactant de vero cultu l. 6 c. 14 & Aug. de Civ . Dei l. 14. c. 8 , 9 ▪ & l. 9. c. 4 & Quaest in Gen l. 1 c. 30 contra Stoicorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Reprehension of rash censures . 3 Exhortation to Sympathy . k Rom. 12 15. l 1 Cor. 12. 26 , 27. 4. Taxation of insulters at others sorrowes . m Psal . 6● . 10 , 21 , 2● , &c. Notes for div A01981-e56480 * §. 49. 〈◊〉 oculos eius a lachrymis . Fugit enim dolor , & tristitia & gemitus . Amb in Orat de Obit . Theod . e Psal . 51 8. f — 90. 15. g Ier. 31. 13. h Zac. 8 19. * Isa 30. 19. i Psal 30 12. k — 126. 1 , 2. l Luk. 7. 38. &c m Isa . 38. 1 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E● stevi● stetu magn● . n Isa 61. 1. &c. o Isa . 3● . 5. p 2 Cor 1. 3. q Ioh 11. 33 , 35 r Luk. 7 13. ſ Exo 3. 7. t Psal . 56. 8. Admonition to mederate mourning . u 1 Thes . 4. 13. x Mat. 26. 75. y Psal . 39. 12. Notes for div A01981-e57100 * § 49. a Psal 7● ▪ 2 b — 91. 18. c — ●8 ●7 . d — 73 ●6 . e — 7● . 9. f — 7● . 3. g — ●1 . 10. Exhortation to looke to our feet . h ● eb . 12 12 , 13. Me●onymia Effecti & Adiuncti . S● nequaquam rect● suis factis iacta●e audeat , cum videat tantorum virorum & cauendas tempestates & slenda nausragia . Aug. de Doctr. Chr. l. 3. c. 23. Notes for div A01981-e57360 * §. 49. a Rom. 14. 4. b Psal . 40. 2. c — 94. 18. d 2 Cor. 12. 9. Sic paratus est Deus suscipere cadentem , & ●ripere fugi●●tem , ut videri p●ssi● 〈◊〉 o●●●ous alijs ●i so●i op●ram da re . Ber. in Psal . Qui habit . Ser. 2. Disswasion from despaire . * Mat. 14. 30 , 31 f Psal . 121. 3. 〈…〉 Prom●●sa 〈…〉 in Psal . 101. Exhortation to 〈◊〉 for hel● in ●alling . h Mat. 14. 〈◊〉 . i Isa . 43. 2. k Isa 49. 15. Expedit omni anim● Deum sempe● attendere , tanquam proprium non modo adiu●●rem , sed etiam inspectorem . Ber lcc . citat . Notes for div A01981-e57800 * §. 49. a Exo 13 ▪ 21. b — 164. c — 17● . d — 15. 25. e — 17. 8. Reddetur populo ●al●citas pris●i●a quam aliquando habuere in eremo , pr●ceden●e Domino eos per d●em in columna nubis , & per no ctem in columna ign●s , ut nec in prosperis , nec in adversis aliquan d● turbentur . Hier. Comment . in Isay 4 Directions . 1 Pray for seasonable blessings . Iam. 4. 3. 2 Seasonably do good . Psal . 78. 72. Mat. 5. 48. Notes for div A01981-e58220 * See § 2 , 43. a Gen 17. 1. b 2 Chro. 6. 16 c 1 King. 15. 26 d Ier 7. 6. e Psal . 119. 1. f Isa . 33. 15. * Hithpael . indesinen●●r ambulabo . Trem. & I●n . Trip●ex est sig●i ficatio Hithp . ● . 1 Recioroca ▪ 2 Passiva . 3 Frequentativa . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Gen ● . 2● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 2 King. 23 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Col 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Psal . 139. 7. m — 12. n Ier. 17. 10. o Col 3. 23. Heb. 11. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regio●ibus . p Psal . 56. 13. q Iob 10. 22. Notes for div A01981-e59580 a Psal . 1●8 . 1. b Eccl 1● . 1● . c Deut 11. 22. — 19. 9. d 1 Ioh. 5. 3. e Gen. 17. 1. Deut 10. 12. f Gen 6. 9. Luke 1. 6. g Gen. 5 24. h 2 King. 20. 3 i 1 Pet. 2. 9. k Mat. 5. 16. l Ioh. 15. 8. m Heb. 12. 1. n 1 Thes . 17. 2 Cor. 9. ● . o 1 Pet 3. 1 , 2. p — 16. Fidem ●u●m dilectio anim●t , pro● et actio B●r. super Cant. Serm 2● . ●●st●monium praesentiae spiri tu● pr●●ent opera Idem de S. And● ▪ Serm. 2. Reprehension of such as practise not what they know and like . Ne scientiam tibi satisfacer● putes , propterea adiecit qui ambulant . &c. Basil . in Psal . 117. Or● ut ad agenda bona op●ro s●s●inemus . N●q ●nim a●●●er salvari nos p●ssibil● est . Chrys . Hom 47. in Gen. 22 Via regni non causa regnandi Bern. de Grat. & lib. arbitr . Vt ad meritum satis est de meritis non praesumere : sic carer● meritis , satis est ad iudicium . Bern. sup . Cant Serm. 68. Luk. 17. 10. Heb. 13. 16. Notes for div A01981-e60370 * § 57. Persist in duty . a Gal. 6. 9. b Phil 3. 17. c — 12. d — 13. e — 14. f — 16. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitu● ordo in acie a fronte ad extremum agme● p●●y ●us Th●● l. 4 g Pro 4. 8. h Ezek. 47 , 2 , &c. i Eph 2 21. k 1 Cor ● . ●4 . l Psal 92. 12. m Mar 4 27. n — 32. o Eph 4. 16. Vnum necesse est e duobus , aut proficere ●cilicet , aut prorsus desi●●re . Ber. de 3 Ord. Eccl. Exhortation to be ever walking r Heb. 1● . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ſ 1 Cor. 9. 24. In H●thpael●v●r ba in hac coniugatione significant vehemen tiam aut frequentiam . Pagu . Instit . Hebr. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefits of setting God before us . Thales dixit , homines existimare oportere , Deum omnia cernere , Dei omnia ess● plena : fore enim homines castiores Cic de leg . f Isa . 38. 3. g Pro. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Gen. 24. 40. i Isa . 41. 8. k Gen. 24. 40. l 2 King. 20. 3. m Psal . 26. 1. n Heb. 11. 27. o 2 Chro. 20. 12 2 Chro. 24. 17 Notes for div A01981-e61520 * § 58. a Psal . 27. 13. b — 142. 5. c — ●2 . 5. A s●●ssus est d● terrâ viventium , ut post vitam quam vixit in terrâ , mortuus terr● , coelis viv●ret in aeternum Hier. Cōment . l. 14. in Esa . 53. i Gal. 2. 20. k 1 Tim. 6. 12. Reprehension of such as living are dead . l 1 Tim. 5. 6. m Rev. 3. 1. n Mat. 8. 22. o Eph 2. 1. 2 Cor. 5. 14. p Gen. 23 4. q Ezek. 39. 11 , &c. r Isa . 14. 23. ſ Gen. 6. 7. * — 19. 25. t Hebr 3. 17. u Lev. 18. 28. x 2 King. 17. 6. y 2 Chro. 36. 16 * 2 King. 21. 13 a Mat. 13. 39 , 41 , 42. g Ezek. 36. 27. h Ier. 31. 33 , 34. — 3● . 39. 40. Attende quod non dixerit , speravi ▪ aut spero , sed sperabo . Hoc , inquit , est votum meum , hoc propositum meum , haec intentio cordis mei . Bern. in Psal . Qui habit . Ser. 2. Notes for div A01981-e62370 * §. 58. a Ier. 14. 7. b Zac. ●3 . 9. c Isa . 38. 20. d Psal . 138. 2. Tanto amplius timere Deum , & magis solicitus esse debuerat , quanto ●ai●ra tius munera percepit . Bern. in psal . Qui habit . Ser. 1 ▪ Admonition 1 To take notice of Gods kindnesse . Psal . 139. 14. * See The Whole Armour of God Treat . 3. Part 2 §. 63 , 64 , 69. Eph. 5. 17. Rom. 1● . ● . 1 Thes 4. 1. 2 Cor 3 5. Phil. 2. 13. Heb. 13. 21. Col. 1 10. Notes for div A01981-e62880 a Lyranus . Aignanus . Rickelius . b 2 Sam. 16. 3 , 4 c See § 5. d 2 Cor. 4. 13. e Vatabl. in annot . in hunc loc . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquar . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silu● sive Soph pasuc est pausa perfectae sententiae , quae usurpari solet in fine versuum . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d a King. 7. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ●estinarent f Psal . 104. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrebuntur . * Vatab Annot in 2 King. 7. 15. si● exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dum trepidan tes fugerent . Athanas de Passion . Dom. Gratian. de Poenit. h Rom. 3. 4. Calvinus Comment . in hunc loc . Sic & Lorinus , aliique Commentat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summe . Notes for div A01981-e64660 a 2 Cor. 4 , 13. b Gen. 18. 24 &c. c — 32. 26 , &c. d Exo. 32. 11. e Isa . 38. 11. f Dan. 9. 18 , 19 g Psal 119. 106 h 2 Chro 15. 14 i Neh. 5. 13. k Psal . 57. 7 , &c — 136. — 148. l Neh 86. m Eph. 3. 12. Per Antiperistasin Vide Aristot . Meteor . lib. 2. cap. 8. & 9. 1 Demonstration of the truth of saith . 1 Cor. 13. 7. 2 Direction How faith is to speake . o Psal . 81. 10. p 1 Sam 1. 15. q Psal 38. 9. r — 119. 46. ſ 2 Tim 1. 12. t Mar 8 38. u Luk. 17. 15. x Psal . 57. 8. y Act. 13. 22. Eph. 6. 19. Neh. 8. 6. Gen. 18. 19. Ier. 20. 9. 2 Cor. 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustin . Mart. Expos . Fid. Notes for div A01981-e65420 * §. 66. a Iob. 13. 15. b Psal 23. 4. c 2 Cor. 4. 8 , &c. d Rom. 8. 38 , 39 Inexpugnabilem fidem sup●rar● non potuit saviens diu plaga repetita . Cypr. Epist . l. 2. ●p 6. Ier. 17. 8. Psal . 92. 13. Ioh 4. 14. Heb 6. 19. Luk 22. 32. Instruction in the benefit of faith . See The Whole Armour of God Treat 2. Part. 6 § 69 , ●0 . d 1 Chro. 29. 11 ▪ &c. e 2 Chro. 20. 12 f 1 Sam. 30. 6. g Os● . 6. 1 , 2. Admonition to get , preserve , increase faith . h Eph. 6. 16. Notes for div A01981-e65930 * §. 6● . a Psal . 31. ●● . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Num. 10. 10. d 1 Sam. 25. 22 e Ion. 4. 1. f Luk 9. 54. g Acts 15-39 . Sancti cum mente sint spirituales , adhuc tamen isto corruptibili corpore quod aggravat animam rect● intelliguntur esse carnales . Aug cont Iul. Pelag l 6. c. 11. Reprehension of unjust reprehenders . Isa . 5. 20. Heb. 12. 23. Admonition to keepe passion downe . Nos affectus & perturbationes , quam diu in tabernaculo corporis huius habi●amu● , & fragili carne circumdamur , moderari & regere possumus , amputare non possumus . Hier. ad Demetr . de Virg. serv . * §. 4. Iudg. 21. 25. Isa . 5. 20 ▪ ● Sam. 15. 10. 1 King. 1. 5. Passiones habent utilitatem suam , s● per eas considerantis pervigil currat intentio . Chrys . Hom. 2 in Heb 1. Notes for div A01981-e66540 * §. 66. a Numb . 20 10 b 1 Sam. 25 ▪ 22 c Ion. 4 1. d Luk. 9. 54. e Psal 106. 33. f Mat. 12. 34. Words arising out of passion violent . g Iam. ● . ● , &c. Quotidiana sor●ax nostra est humana li●gua . Aug. Consess . l. 10. c. 37. h Psal . 34 12. 13 i Pro ●8 . 21. k — 21. 23. l Psal . 141. 3. Lingua non fr●●●●a in u●● est , usi qu●a ●a●●le ●●bitur . Aug Enar. in Psal . 83. Illa quidem gladius , calamus , at hac erat non secundum propriam naturam , sed secundum utentium electionem . Linguae enim natura & huius & illius una erat , operatio autemnon una . Chrys . ad Pop. Hom. 4. Notes for div A01981-e67030 * §. 66. a 1 Sam. 27. 1. b Psal . 31. 22. c Gen. 12. 2. d — 13. 16. e — 15. 2. f Num. 11. 14 , 15. g — 12. h Luk. 24. 11 , 25. Dicitur infirmitas , non esse solidatum in side , simpliciter neque pers●●tum esse . Chrys . Hom. 28. in 2 Cor. 13 Direction to suspect our weaknesse . i Heb. 4. 1. k Luk. 22. 32. l 2 Cor. 12. 9. m 1 Cor. 10. 13. n Mat. 26. 33. o — 35. p Iob 40. 4. q — 42 , 6. Notes for div A01981-e67520 * §. 66. a Ier. 12. 1. b Iob 40. 5. c Rom. 11. 33. d — 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . Analyt . l. 1. c. 1 e Mat 26. 41. f Gal. 5. 17. Dehortation from undue thoughts of God. Quisquis Deum cogitat pie caueat quantum potest aliquid de Deo sentire quod non sit . Aug de Trin. l. 5. c. 1. Direction to esteeme God aright . Notes for div A01981-e67850 * §. 66. a Exo. 20. 16. b — 23. 1. Pro. 24. 28. Mat. 7. 1. Tit. 3. 2. c Pro. 6 16 , 19 d Deut. 19. 19. e Psal . 15 3. g Eph. 4. 31. Col. 3. 8. h Tit. 3. 2. 1 Pet 4. 4. 2 Pet. 2. 10. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . samam ladere . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . impo●ere r●moribus . l Psal . 140 3. m — ▪ 52. 2. n — 57. 4. o — 5. 9. p — 140. 3. Admonition to watch over our words . q Iam. 3 9. Notes for div A01981-e68310 * §. 66. a Rom 3. 22 , 23 b Psal . 14. 3. Rom. 3. 10. c — 4. d Exo. 7. 11. e 2 King. 19. 11 f Ier. 5. 31. Lam. 2. 14. Zac. 13. 4. Mic. 3. 5. g 1 King. 22. 8. Ier. 18. 18. — 37. 19 ▪ Passion like coloured glasse . Haec est ver● dementia , non cogitare , nec scire quod mendacia non diu fallant : noctemq ▪ tam diu esse , quam diu illucescat dies . Cypr. Epist l ▪ 1. ep 3. Setled passion blame worthy Notes for div A01981-e68650 * §. 66. a Gen. ●5 . 6. b — 20. 11. c — 3● . 7. d Psal . 5● . 5 , 16 e Mat 8. 26. — 14. 31. Luk 24. 37. f Gal. 2. 12. g 1 Cor. 13. 9. h Exo. 17. 8 , &c. i 2 Sam. 3. 1. Timorem non de malitia , neque de superbia , vel contemptu praecepti dominici , sed de animi infirmitate venientem noluit Dominus imputare . Aug Quaest . sup . Ios . l. 6. ● ult . Notes for div A01981-e69280 * §. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meaning of words . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psal 18. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b — 28 ▪ 4. c Gen. ●0 . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redder . do reddet . d 2 King 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia benefits ▪ tua ●aperant m● Trem. & Iun. e Genev. interpr . f Trem. & Iun. Summe . Parts . Notes for div A01981-e70740 * §. 76. a 2 Sam 9. 1. b 1 Chro. 13. 2. c — 17. 1. d Mic. 6. 6 , &c. Dabo quidem quicquid in me primum est : sed nihil dignum dare potero . Hier. Comment . in Mic. 6. Demonstration of a gratefull heart . Direction for such as are inquisitive . m Rom. 12. 2. n Eph 5. 17. o Ioh. 5. 39. Notes for div A01981-e71060 * § 76. a Est . 6. 6. b 1 Chro. 29. 2. c Luk. 19. 8. Quis non appetat gaudebundus & laetus in quo aliquid & ipse Domino s●o retribuat ? Cyp Epist . l. ● ep . 25 ▪ Direction how to bring men to please God in all things . Notes for div A01981-e71290 * §. 76. Semper habendae gratia , & nemini alteri nisi sold Deo. Chrys . Hom 2. in 1 Cor. 1. a Exod 15. 1. b — 20. Gen 14. 20. 1 Sam. 25. 32. 1 Chro. 29. 13 2 Cor. 9. 13. Psal 115 ● ▪ Totum superna gratia tribuamus . Chrys . Hom 21 in Gen. 5. Psal . 148. Eph 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See The whole armour of God. Treat 3. Part. 2. § 60 , 61. Exhortation to render thanks to God. * §. 77 , 78. ● Notes for div A01981-e71740 * §. 76. a Psal . 139. 14. b — 106. 1● , c — 100. 3 , 4. Instruction in the cause of ingratitude . d Isa . 1. 3. e Psal . 106. 21. Non dubium quin excitet ad laudandum beneficiorum recordatio Bern. super Cant. serm . 10. Direction for gratitude . Notes for div A01981-e72070 * §. 76. a Compare 1 Chro. 16. 8 ▪ &c ▪ with Psal . 10● . 1. &c. Read Psal 78. to the end . b Psal . 105. 2. c 2 Chro. 20 ▪ 21 d Psal 9. 1. c — 103 2. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per tran . sp●si ●one●● & transmutationem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit ullus . Direction to rouse up our spirits in thanksgiving Psal 22. 10. See in the whole armour of God , Treat . 3. part . 2 § 64 , 6● . &c. a catalogue of benefits . Notes for div A01981-e72410 * §. 76. a Psal . 30 12. b — 59. 17. c — 18. 2. d — 9. 4. e — 18. 16. 17. Admonition to observe Gods dealing with ourselves Psal . 66. 16. Psal . 78. 70. Gen. 24. 27. 1. Kin 1 40. Vnum hoc obsecro , singulis dicbus & horis supputemus nobiscum , non communia tantum beneficia , quae toti naturae omnium opisex contulit , sed & privata & quotidiana , &c. Chrys . Hom. 26. in Gen. 8. & Hom. y2 . ad Pop. Notes for div A01981-e72730 * §. 76. a Gen 8. 20. b — 12. 7. c — 14. 20. d — 21. 6. e — 24 27. f — 26. 22 , 25. g — 32. 10. Dominus in sermonibus gratiarum actionem exigit , non quod ea ipse opus habe at , sed vt nos d●● ceat gratos esse , & agnoscere tantorum bonorum suppeditatorem . Chrys Hom. 2● in Gen. 8. Discovery of ingratitude by concealing kindnesse . Exhortation to acknowledge benefits . i Iudg. 5. 24. k 1 Sam. 25. 33 l — ●4 . 19. Luk. 17. 19. Notes for div A01981-e73120 * §. 76. This was one Iohn Lodwicke , a Spaniard by nation , a Monke by profession , who lived ten yeares together in England , lodging in an house by Bishops gate , London , who day after day went forth in a beggars attire , and as occasion was offered , belched forth most impious blasphemies against the blessed Trinity , especially against the sacred person of our blessed Saviour Iesus Christ ( whom he ordinarily called Deuill ) and against the holy Scripture , for which he was convented before authority , and being convicted by witnesses and by his own confession was sent over to Spaine ▪ there to be proceeded against , in the yeare of our Lord 1618. This blasphemous Heretique accounting the things that were written by the Prophets and Apostles to be meere dotages , said that David was one of the worst , and that in penning this Psalme he shewed himselfe to be a drunkard and a lyar , by reason of this , and the tenth verse . As if by taking the cup of salvation , he had intended the drinking of an health , as drunkards use to do . Wherby we see how dangerous it may be to take that literally , which is meant metaphorically . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psal . 23. 5. Per calicem mēsura intelligitur , &c. Hier. Cōment . in hunc loc . b Trevet . Genebrad . c Isa . ●1 . 17 , 22. Mat. 20. 22. d Sollicitoque bibas veluti doctissimus olim , in perturbato quod bibit ore reus . Ovid in Ibid. e Herod . l. 3. Cic Tusc . l. 1. ● Pluta . in vit . Phoc. f Origin . Hieron . Augustin . Plac. Parm. g Mat. 26. 39. h Lorinus aliique Papist . i Hier. comment in hunc . loc . In Hebraeo ita habet , calicem Iesu accipiam , &c k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Gen. 35. 14. Lev. 23. 13. Num. 15. 5. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudit . p Cajetan . Genebr . 1 Chro 16. 3. r In mensa laticum libavit honorem , &c. Virg Aen. 1. Turneb . l. 12. c. 13. A the l. 11. c 11. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10. 17. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calicem salutum Vatab. Omnis salutis . Tremel . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Calvin . Vatab. Muscul . Moller . Montan. Aliique . x verse 4. y Nomen Dei colam . Vatabl. * See §. 112. Summe . * See sect ; 76 , &c. to this §. Notes for div A01981-e74500 * § 83. Ante omnia Deo gratias agamus , cui nibil gratius , nibil acceptius est Chrys . Hom 2. in 1 Cor. 1. Deus alic nius nostri non eget , ●ed nos omnium quae illius sunt i●digemus . Siquidem gratiarum actio illi quidem nihil omnino addit , nos autem illi magis familiores ponit . Chrys . Hom. 26 in Mat , 8. p Neh. 8. 6. q 2 Chro. 30. 5. &c. Reprehension of indiscreet reprehenders . Notes for div A01981-e74920 * §. 84. Vide Hippocrat . de Nat ▪ pueri . Sect 44. de Gemellorum partu . Item lib. 1 de Di●ta Sect. 23. ubi tres reddit rationes ob quas Gemelli fiunt similes inter se . a Phil 4. 6. b 1 Thes 5. 17 , 18. c Psal 105 ▪ 1. d Isa . 12. 4. 1 Tim. 4. 5. Gratias Deo ag●mus propter tentationum resolutionem & horum ●●nquam obliviscamur ▪ crat●●nibus vaccmus , supplication : bus continu●● , ●i●tat● multae . Chrys . Hom. 17. ad Pop. Notes for div A01981-e75150 * § 84. a Psa . 118 21 , 2● b Eph. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Luk. 18. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 1 Thes . 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 1 Cor. 1. 2. Acts 9. 14. 2 Tim. 2. 19. Why prayer is to be continued after prayer is heard . Of these motives , See The Whole Armour of God. Treat . 3. Part. 1. §. 15 , 16 , &c. Reprehension of such as being helped neglect God. Notes for div A01981-e75540 * 〈◊〉 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summe . Notes for div A01981-e76400 a Ier. 44. 2● . b Psal 76. 11. Isa . 19 21. c Gen. 28. 20 , 21 Psal 61. 8 * Genus sub specie . The nature of a vow . e Acts 1. 24. f Psal 139. 2. g 2 Cor. 1. 15 , &c. Vowes absolute . h Iam. 4. 13 , &c i Gen. 28. 20. k 1 Sam. 1. 11. l 1 King. 18. 21 1 Sam. 1. ●1 . m Gen 28. 20. n — 35. 1. Sicut homo imperando ordinat quodammodo quid sibi ab alijs fiat ita promit●●n lo ordinat quid ipse pro alio ●acere deheat . Thom. Sum. 2 ▪ ● . q 88 art . 1. Sacred vowes to be directed onely to God. o Psal . 76. 11. p Isa . 19. 21. q Ecl. 5 4. r Psal . 56. 12. Vowes may inwardly be made . In te est quod voveas & reddas Aug. Enar in Psal . 55. Volum est testificatio quadam promissionis spontanea quae Deo , &c. Magist . Sent l. 4. Distinc 38. Popish vowes to Saints . a B. Maria Reginae appellationem singulariter meretur . Bellar. de bon oper . l. 1. c. 15. b Vove● Deo & B. Mariae & omnibus sanctis , &c. Bellar. de cult . Sanct. l. 3. c. 9. Exhortation to vow . Dum vitant stulti vitia , in contraria currunt . Hor. Sat. 2. l. 1. c Per votum immobiliter voluntas firmatur in bonum . Thom. Sum. 2. 2 : q. 88 art . 6. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist Hil ▪ l. 2. c. 4. e Non te vovisse paniteat , immo gaude iam tibi sic non licere , quod cum tuo detrimento licuisset . Aug Epist . 45. ad Arment . Notes for div A01981-e77610 * §. 89. Quia iam vovis●e , iam le . obstrinxisti Aug. Epist . 45 ▪ ad Arment . Deut. 23. 21. Eccl. 5. 4 , 5. Psal . 22. 25. — 66. 13. — ●6 . 12. — 61. 8. 1 Gal. 6. 7. Melius suerat to non vovisse & sacere , quam vovere & non sacere Amb. lib ad virg . de vot . ●● . Humiliation for breach of vowes . Surrexi , reditis● Deo quotidianis votis ire caper amus , &c. Aug. de Ord. l. 1. c. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absq , ●ugo . Psal . 2. 2 , 3. 1 Ioh. 1. 7. Direction for keeping vowes Si praeproperè sa ct●● fuerit , magis est corrigenda ●emeritus , quam persolvenda promissio . Aug. Epist . 45. ad Arment . Ier. 3. 56. &c. Danger in breaking vowes no sufficient cause to keepe from making vowes Pro. 28. 9. 1 Cor. 11. 27 , 28. Eccl. 5. 2. Direction for making vowes Quae possunt & de●ent voveri docet . Aug. Enar . in Psal . 75. Mat. 26. 33 , 35. Viribus vestris non implebitis : deficietis si de vobis praesumitis . Si autem de illo cui vovetis , vovete : securi reddeti● . Aug loc . citat . Lev. 22. 21 , 23. Notes for div A01981-e78470 * §. 89. a Deut. 23. 21 b Eccl. 5 4. Instruction i● a maine cause of breaking vowes . Gen. 35. 1. Exhortation to be speedy in paying vowes . Libenter voveat . & celeriter reddat , & in hoc quod votum reddit meliori semper conatu proficiat . Aug. de Fide ad P. Diac . c ▪ 3. Psal 56. 12. Vowes are debts . Notes for div A01981-e78750 * §. 89. a Mat. 6. 3. b Psal . 22. 25. c — 66. 13. d 1 Sam. 1. 24 , &c. e Gen. 35. 7. f Num. 21. 2 , 3. Instruction in the best kind of vowes . Notes for div A01981-e79020 * § 89. a Psal . 2● 25. Consiteor non tanti●m coram te , D●mine , &c. sed etiam in auribus credentium , filiorum hominum , soci●rum gaudij mei , &c Aug. Confess . l. 10 c. 4. Mat ▪ 76. Direction for persons among whom vowes are paid . Psal 84. 1 , &c. Notes for div A01981-e79260 * § 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b consecravit . benefecit . Ciconia ▪ Avi● benefica , & grata . Quantum temporis Ciconia suis ●oetibus educandis clargiuntur , tantum & ipse a pullis suis invicem aluntur . So. linus . Petronius appellat Ciconiam pietatis cultricem . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Isa . 57. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homines benignitatis . f Psal . 18. 25. Cum benigno benignum te exhibes . g Quos ipse benignitate prosequitur . Tremel & Iun. h Psal . 72 ▪ 14. i Gen. 9. 4. Lev. 17. 14. Heb. 8. 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 1 Sam 3. 1. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occul●um . * Ier 31. 20. LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Sam. 26. 21. Act. 20. 24. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Summe . Notes for div A01981-e80500 a Gen 44. b Heb. 11. 5. c Gen. 6. 8. d Iam. 2. 23. e Exo. 33. 11. f Ios . 1. 5. g Act. 13 2● . dil●ctum Deo. Componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Dei. h ● Sam. 12. 25. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Dan. 10. 11. k Hag 2. 23. l Ioh. 21. 7. m Ioh 15. 15. n Acts 9. 15. o Exo. 19. 5. p 1 Pet. 2. 9. q Zac ▪ 2. 8. r Eph 5 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ Heb. 12. 23. t Rom 8. 17. u 1 Pet. 1. 4. a Eph. 1. 4. b Ioh. 6. 39. c Eph. 1. 7. d — 2. 16. e — 5. 26 , 27. f — 1. 6 ▪ g 2 Cor. 11 ▪ 2. Rev. 21. 9. h Eph 5. 30. i Ioh. 17. 23. * Psal . 16 ▪ 10. Acts 2. 27 , &c. — 13. 35. Instruction in the prerogative of Saints . l Est . 6. 3 , &c. k Pro ▪ 16. 15. l — 19. 1● . Psal . 16. 5 , 6. Si vis verum agnoscere , Deus est dilitiae tuae , requies tua ▪ sanitas tua , gaudium tuum , foelicitas tua , refrigerium tuum , amoenitas tua , & quicquid sau●tè possit desiderare anima tua , totum tibi Deus erit . Aug. ad Frat in Erem . Ser 55. Information in favours conferred on Gods favourites . In all the places following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in this text is expressed : though translators do diversly turne it . Direction to favourites m Col. 1. 10. n Eph. 4. 1. Si voluntatem Dei nosse quisquam desideret ▪ fiat amicus Dei Non autem quis quam ●●●citur amicus Dei , nisi purgatissimis moribus . Aug. cont , Manich. l. 2. Notes for div A01981-e81920 * § 96. a Psal . 7● . 14. b — 56. 8. c Mat. 10. 29 , 30 , 31. Comfort in death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . Ethic lib. 3. cap 6. Oc●a●●o non est danda Gentibus , ut nos merito reprehendant , quod quos vivere apud Deum dicimus , ut exti●ctos ac perditos lugeamus &c. Cypr. Ser. 4. de Mortal . Incitation to be a favourite . Preciosior est unius Sancti anima , quam insi ●it● mu●utudin●s 〈…〉 Hier. Com in Psal . 143. Notes for div A01981-e82240 * See §. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula incitantis : affe ctum significat & impetum Est semper in initio sententiae . Per Aphae resin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae semper postpo 〈◊〉 . Notes for div A01981-e82660 a Exo. 32 13. b Num. 12. 7. c Iob 1. 8. d Ier. 7. 25. e Rom 1. 1 ▪ f 2 Pet. 1. 1. g Iud. 1. h Isa . 42. 1. i Psal . 119. 91. k Ier. 25. 9. l Mal. 1 ▪ 6. Isa . 4● . 19. m Num. 12. 7. n Isa . 42. 1. o Dan. 6. ●0 . Gratulation for this dignity to bee Gods servants . Nobilis servitus de qua & David ad Deum loquitur , Ego servus tuus , &c. & beata Maria ad Angelum , Ecee ancilla Domini . Hanc servitutem hab●it & Moyses , &c. Nec mirum quamvis sanctos homines tamen Deiservos nobiliter appella ●i , cum per Esay am Pater loquatur ad Filium , Magnum tibi est vocari te puerum meum . Hier. Com. in Tit. 1. Particular prerogatives of Gods servants . Direction to duties of servants . Notes for div A01981-e83750 * §. 98. a Psal . 95. 7. b Isa . 64. 8. c Psal . 89. 〈◊〉 . d — 44 4. e — 3. ● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruction in a ground of confidence . Respicias populum tuum , qui quondam tuus est appellatus populus . Hier. Comment . l 17 in Isa . 64. How Gods mind to us may bee knowne . Notes for div A01981-e84060 * § 98. a Isa . 63 ▪ 16 : b Psa . 80. 14 15 c 1 Sam. 28. 6 , 7 d Psal . 80 4 , &c Exhortation to manifest confidence by earnestnesse . Acceperunt repromissiones expectando atque confidendo quod acciperent . Si igitur considere sit accipere , possumus sic accipere Chrys . Hom. 23 in Hebr. 11 Notes for div A01981-e84270 * § 98. a Psal . 2● . 9 , 10 ▪ b — 7● . 5 , 6. c 1 King. 18. 12. Admonition to parents betimes to dedicate their children to God. Of parents duty in this kind , See Domesticall Duties . Treat . ● . § 4 , 17 , 37. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verna . Qui hominis servus est , liber est D●● , & qui h●minibus liber ●st , servus est Christi : Ambo ●r go unum sunt . Hier. Com. 1 Cor. 7. Exhortation to children . * Gal. 4. 30. Lij●e ancillam hinc & si●ium eius . D●sca● , iuquit , iam quod nihil commune habebit filius ancillae cum filio m●o Isaac . Chrys Hom. 46. in Gen. 21 Notes for div A01981-e84710 * §. 98. a Prov 4 3. — 31. 1. 1 King 8. 17. b 2 Tim. 1. 5. Summa apud Deum est nobilitas , clarum esse virtutibus , Quid apud Deum in viris nobilius Petro , qui piscator & pauper suit ? Quid in soeminis beata Maria illustrius , quae spon●a fabri describitur ? Hier. ad Celant . de Iustit . Matris fam . Direction , for parents how to leave an honourable memoriall . c 1 King. 8. 25. d Psal . 86. 16. Direction to children in what parents to glory . Notes for div A01981-e85030 * §. 2. a Obsccro , Ieho va , cum ego sim ▪ servus tuus , simservus tuus , filius ancilla tua , solveris vincula mea . Tremel . & Iun. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indicat . praeterperfect . solvi●i . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ezek 33. 22. e 1 King. 8. 29. f Isa . 50. 5. g — 45. 8. h Psal 105. 17. i Exo. 28 9. k 1 King. 7. 36. l Isa . 2● . 2. m 2 King. 15. 16 n Deut. 28. 12. Gen. 41. ●6 . o Psal . ●7 14. p Isa . 5. 27. q Gen. 44. 11. r Iob 30. 11. ſ Ier. 40. 4. t Psal . 107. 14. Eccl 7. 26. Isa . 28 ▪ 22. — 52. 2. Ier. 2. 20. — 30. 8 ▪ Nah. 1. 13. x Ezek. 37. 13. y Ier. 40. 1. z — 4 ▪ Summe . Notes for div A01981-e86340 * §. 104. a Psal . 34. 22. b — 144. 10. c — 79. 10. d — 105 ▪ ●5 , &c. e — 35. ●7 : * §. 96. f Isa . 48. 9 , 11. Eze. 39. 25 , &c g 1 Pet. 5. 7. h Psal ▪ 31. 16. i — 14● 2 ▪ k — 119. 17. l — 143. 12. m — 119. 49. Notes for div A01981-e86690 * §. 104. a Psal . 107 ▪ 2 , &c. b — 103 : 1 , &c : c Exo ▪ 15. 1 , &c d Iudg. 5. 1 , &c ▪ e 2 Sam. 22. 1 , &c. f 2 Chro 20. 26 g Isa 38. 9. h Psal 50. 15. Propheta dicit , immola Deo sacrificium laudis . Et cur hac faciat adiecit , quoniam eripuit animam meam de morte . Hier. Comment . in Psal . 55. Exhortation to all that are loosed to be free in praising God. 2 Chro. 13. 13. Vausquisque nostrum excitet & ex●or●c●ur animam suam , & dicat ●i , benedi● anima mea Domium , &c. Aug. Enar. in Psal . 102. Notes for div A01981-e87070 Bonorum repetitio doctrinam in animabus b●ne slabilit . Chrys . Serm de fide & lege . * § 98. Repetitions import deepe affection . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Psal . 115. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Psal . 9● . 5. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Psal . 135. 19 , 20. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal ●36 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Psal . 8. ● , 9. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Psal . 47. 6. Notes for div A01981-e88220 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affectus concitatus . n Vers . 3. o Vers . 5. p Vers . 6 , 7 , 8 ▪ q Vers ▪ 1. r Vers 9. ſ Vers . 10 , 11. t Vers . 15. u Vers 16. x Vers . 12. y Vers . 12. z Vers . 13. a Vers . 19. b Ibid. Notes for div A01981-e88750 Debet id , quod illustranda alte riu● rei gratia assumitur , ipsum esse clarius ●o ▪ quod illuminat . Quintil lib. 8. cap 3 ▪ Notes for div A01981-e88930 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ios . 7. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Psal . 26. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Psal . 107. 8 , 15 , 21 , 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consiteantur Domino , &c. vet . transl . g Lev. 7. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See The Guide to go to God , on the conclusion of the Lords Prayer . §. 239. Notes for div A01981-e89330 What a sacrifice is . Wherein a sacrifice differeth from a sacrament . a 1 Pet. 3 21. 1 Cor. 10 2. b 1 Cor. 10. 3 , 4 Ends of sacrifices . c 1 Sam. 26. 19. d 2 Chro. 15. 11 Kinds of sacrifices . e Lev. 16. 6 , &c f — 4. 3 , &c. g — 14 4 , &c. — 15. 14 , &c. h Heb. 13. 15. i Rom. 12. 1. k Phil 4. 18. Heb. 13. 16. l Lev 22. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Lev. 2. 1 , &c. n Exo. 29. 40. o Lev. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Exo. 29. 40 , &c. q 2 Sam 24. 25. r 2 Chro. 15. 11 Offerimus Deo non quasi indigētes , sed gratias agentes donations eius , & sanctificantes creaturā . Iren. advers . Haer. l. 4. c 34. Notes for div A01981-e90090 b Psal . 5. 7. c — 138. 1 , 2. d — 29 2. — 95. 2 , 6. — 96. 8 , 9. e Gen. 28. 22. Locus dignus qui consecratur precibus sundendis Deo. Trem. & Iun in Scholijs f Gen 24. 26. g Exod. 4 ●1 . — 12 ▪ 27. h Ios . 5. 14. i Iud. 7. 1● . k 2 Chr. 20. 18 l — 29. 29. m Rev 4. 10. — 5. 14. — 7. 11. — 11. 16. — 19 4 ▪ &c. Continuam gratiarum actionem Domino exhibete . Hoc maximum est sacrificium : haec oblatio perfecta . Hoc si ducia nobis fiet occasio : Chrys . Hom. 72. ad Pop. Direction . Learne wherin Gods worship consisteth . Hoc est sacrificiùm acceptabile : hoc est holocaustum pingue , us laudetur Deus , &c Hier. Comment . in Psal . 49. Notes for div A01981-e90650 a Deut. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Deut 12. 11. Exo. 2● . 29. Neh. 10. 32 , &c c 2 Chr. 31. 5 , 10 d Mal. 3. 8 , 9. The zeale of Iewes in giving to God. e Ezo . 36. 5 , 6. f 1 Chro. 29. 1 , &c. g — 21. h 2 Chro. 15. 11 i — 30. 24. k — 35. 7 ▪ &c l — 7 , 5. How oblations were not accepted , and how accepted Oblations testimonies of our service . Dedit populo praeceptum saciendarum oblationum , quamvis non indigcret eis , ut disceret Deo servire . Iren. advers . Haer. l. 4 c. ●4 . What the poorest may give to God. Quisquis benè cogitat quid vo vcat Domino , quae vola reddat , seipsum voveat , seipsum reddal : hoc exigitur , hoc debetur . Aug. Enar. in Psal . 115. Hoc vos sacrificium Deo offertis : hoc sacrificium sine intermissione die ac nocte celebratis : hostiae facti , &c. Cypr. Epist . l. 3. Ep. 23. Apta Deo sacrificit sunt opera virtutis . Amb. de Cam. & Abel c. 6. What rich men may give to God. Oblationes & il . lie : oblationes & hic . Sacrificia in populo : sacrificia & in ecclesia●sed est specie . immutata tantum . Iren. advers . Haer. l. 4. c. 34. f Psal . 69. 31. Deo datori omnia tribuenda . Chrys . Hom. 10 in 1 Cor. 3. Notes for div A01981-e91600 See Vers . 14. §. 89. a Psal . 50. 14. b — 22. 25. c — 56. 12. d — ●1 . 8. Haec sunt vo●a Prophetae ut laudem dominicam celebret . Hier. Comment . in Psal . 5● . e Gen. 28. 22. f Iudg. 11. 31. One end of a vow to give evidence of mans respect to God. Another end of a vow is gratitude . A third end of a vow to tie us more firmly to that whereunto we are otherwise bound . A vow of praise in prayer quickeneth it . Exhortation to vow praise in praying for any speciall blessing . Quid voveatis , quid reddatis ? An forte anima lia illa quae ●fferebantur ad aras aliquando ? Nibil tale offeras . In to est quod voveas & reddas ▪ De cordis arca profer laudis incensum . Aug. Enar. in Psal . 55. Notes for div A01981-e92060 * See §. 107. What Gods house is . a Gen. 28. 17. b — 16. c Exo. 3. 5. d Ios . 5. 15. e Iudg 18. ●1 . — 20. 26. 1 Sam. 1. 24 ▪ — 3. 15. f 1 King. 6. 37 ▪ 38. g Ezr. 6. 7. Hag. 1. 14. h 1 King 8. 4. i 2 King. 25. 9. k Ezr. 3. 8. l Mat. 24. 2. * Ioh. 14. ● . m 1 Cor. 1. 2. 1 Pet. 1. 2. n 1 Tim. 3. 15. Domum Dei spiritualem seips●m qu●sque agnoscat , qui tamen non in carne ambulet , sed in spiritu . Bern. sup . Cant. Ser. 46. p 1 Chro. ●1 . 29 2 Chro. 1. 3. q 1 Chro. 15. 1. — 16. 1. 2 Sam. 6. 17. r 1 Chr. 16. 37 , 38 , 39 , &c. ſ Ios . 18 25. — 21. 17. * ● Sam. 5. 6 , 7 , 9 t Iudg. 19. 18. 2 Sam 12. 20. u Numb . 17 13 — 19. 13. Ios 2● . 19. 1 King. 2. 28 , 29 1 Chro. 16. 39 x Exo. 27. 9 , &c Lev. 6. 26. y Exo. 26. 33. z Lev. 16. 2. a Exo. 39. 1. b 2 Chro. 4. 9. c Exo , 27. 9. d 2 Chro. 23. 5. e — 4 9. f Lev. 17. 5. g Exo. 40. 6. h Psal 26. 6. i 1 King. 1. 50. — 2. 28. k 1 Chro. 16. 40 2 Chro. 1. 3. l 1 Chro. 16. 39 2 Chro. 1. 3. m 1 Chr. 15. 29 Of Ierusalem . a Heb. 7. 2. b Gen. 14. 18. c Psal . 76. 2● . d Gen. 14. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item Psal 76. 2 e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah providebit . Hierusalem est visio pacis . Ber. in Dedic . Eccles . Ser. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal . 51. 18. — 128. 5. Isa . 24 23. — 40. ● . — 62. 1 , 7 ▪ Ier. 3. 17 ▪ i Rev. 3. 12. — 21. 2 , 10. k In atrijs , &c. id est , in Ecclesia Trem. & Iun. in Annot. in hunc loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Summe . a Psal . 12● . 1. b — 84. 1 , &c. c Isa . 2. 3. d Luk 4. 16. e Act. 2. 46. f Ioh. 18. 20. g 2 Tim. 3. 6 ▪ h In medio credentium populorum laudabo t● , pr●dicab● te . Hier. Comment . in Psal . 21. Notes for div A01981-e94930 * §. 115. a Heb. 10 21. — 3. 6. Gods speciall presence in places where he is worshipped . b Ier. 23. 23 , 24. c Pro. 15. 3. d 1 King. 9. 3. Mat. 18. 20. God provides for the places of his worship 2 Chro 36 ▪ 14. Admiration at Gods houses on earth . Psal . 81. 1 , &c. Quidni moxtium mons ubi tam m●l iplex omnium delectabilium copio , ubi copiarum omnium plenitudo ? Erit enim mons pacis , mons gau dij , mons vitae , mons gloriae , &c. Ber. Serm. de verb. Psal . 23 Exhortation to dwell where Gods house is . Psal . 36. 8. Psal . 84. 4. — 3 ▪ — 2 : Direction to such as enjoy a free liberty of Gods house . Act. 2. 46. Psal . 27. 4. Psal . 26. 8. Eccl. 5. 1. Gen 28. 16 , 17 Isa . 29 13 Ioh. 2 ▪ 14 , &c Ier. 7. 9 , 10. Notes for div A01981-e95680 * §. 115. a Psal . 10● . 30. b — 119. 46. c — 138. 1 ▪ d Act. 25. 23. e — 26. 26 : f Psal . 22. 2● , 25 Heb 2. 12. The things which make men ashamed , of no moment Benefits of boldnesse . Reprehension of mens timorousnesse in praising God. Mat. 6. 2. Mar. 8. 38. Si ante reges & praesides propter Dominum stemus , non consusi , sed constantes esse debemus . Hier . Comment ▪ in Psal . 118. Exhortation to boldnesse . Mat. 10. 32. Rules for boldnesse in praising God. Dan. 3. 16 , 17. Acts 21. 13 , 14 k 2 Cor. 6. 8. l Heb. 2. 12. m Ioh. 5. 41. n — 1● . 42 , 43 o 2 Tim. 4. 10. Iude vers . 4. Eph. 5. 7. Psal . 122. 1. Prov. 27. 17 , 19 Notes for div A01981-e96370 * §. 115 : a Psal . 122. 2. b — 9. c — 137. 5 , 6 : d Isa . 52. 1. e Zac. 9. 9. f Psal . 137. 1. g Lam. 2. 11. h Psal . 102. 14. i — 26. 8. k — 27. 4. l — 84. ● : m — ibid : n — 106. 5. o Psal . 45. 9 , 13 p Ier. 31. 4. q Rev. 21. 2. r Cant. 4 8. ſ Rev. 19. 8. t Cant. 1. 8. u Psal . 45. 13. Intrinsecus sui viri dignitate ornata est Ecclesia : Aug. advers . Iud. l. 1. c. 22. Prerogatives of the Church typified in the Temple . a Exo. 25. 22. b Heb 4. 16. b Exo. 25. 21. c Col 2. 3. d Exo. 28. 29. e Lev. 16. 17. f Heb 9. 24. g 1 Ioh. 2. ● . h Exo. 38. 1 , &c. i — 30. 1 , &c. k Exo. 25. 23. l Luk. 22. 30. m Exo. 25. 37. n — 30. o — 30. 18 , &c. p Exo. 26. Non sufficit dicere , locus habitationis Dei ▪ sed locus habitationis gloria Dei. Aug. Enar. in Psal . 25. How delight in the Church may bee wrought . Evidences of delight in the Church . a Psal . 122 ▪ 2. b — 1. c — 5. d — 6. e — 9 : f Act. ● . 8. g Psal . 137. 1. Notes for div A01981-e97660 a Of this word See The Whole Armour of God. Treat . 3. Part. 2. §. 72. Exhortamur vos , sratres , ut laud●tis Deum , & hoc est quod vobis omnibus dicimus , quando dicimus Alleluiab , &c Aug. Ehar in Psal . 148. Provoke others to praise God. b Hebr. 10. 24. c — 3. 13. d 1 Thes . 5. ●1 . e Psal . 148. — 135. 19 , &c. — 149 ▪ — 150. f 1 Chro. 16. 41 2 Chro. ● . 13. — 7. 3 , 6. g — ●0 . ●1 . Ezr. 3. 11. Cum ab hominibus beneficium accepimus , alios quoque provocamus ad communem gratiarum actionem , multo magis ad Deum invitandi sunt , qui pro nobis gratias agant . Chrys . Hom. ● . in 2 Cor. 1. Psal . 45. 17. Quid beatius nobis soret , si glo rificemus non solum linguis nostris bonum Deum , sed si proximos quoque ut nostro nomine cum glorificent , incitemus . Chrys . Hom. 27. in Gen. 8. Psal . 135. 2 , 3 , 19 , 20. 2 Chro. 7. 6. Exo. 15. 1. Iudg. 5. 1. 1 Sam. 1. 7. Gen. 35. 2. Ios . 24. 15. Isa . 58. 7. 1 Cor. 12. 12. Ista est clarissima Dei magnificatio quando per innumeras linguas glorificationem offerimus . Chr. Hom. 26. in Gen. 8. Isa . ●6 . 12. Pro. 1. 11 , 14. — 7. 18. Notes for div A01981-e98540 Obsecremus sanctos ut pro nobis gratias agant , & ipsi pro nobis hoc agamus mntuo . Chrys . Hom. 2 in 2 Cor. 1. Heb. 13. 15. Psal . 95. 1. Isa 2. 3. Psal . 44. 8. — 79. 13. — 75. 1. Luk 4. 23. Luk 12 47. Rom. 2. 21 , 24. Notes for div A01981-e98850 See The Churches Conquest . §. ●6 . e § 3● 4 The birth of Prince CHARLES . Notes for div A01981-e99320 Isa . 11. 6. &c. Pro. 21. 1. Notes for div A01981-e100080 See the Narration of the Protestants Diet at Leipsich . Feb. 8. 1631. Exo. 5. 21. Iudg. 7. 13 , &c. Isa . 45. 1. — 44. 28. Nec citiu● 〈◊〉 quam 〈◊〉 qua 〈◊〉 〈◊〉 &c Cic. Orat. pro M. Ma●●el Plut. in vit . Caes . Iudg 20. 32 , &c Notes for div A01981-e101230 Causa non p●●●a facit martyrem . Aug. Epist . 61. Isa 10. 5. Ier. 12. 1● . Ezek. 30. 24. Isa . 45. 1. Ier. 25. 9. Isa . 44. 28. Isa 10. 5 , 7 , 13. Isa . 47. 6. Z●c 1. 15. 2 Sam. 5 17. 2 Sam. 10. 4 , &c. Gen. 14. 14. Ios . 10. 6 , &c. Notes for div A01981-e102440 a §. 51 79. b §. 85. c §. 108. d §. 86. e §. 116. 118 f §. 120. g §. 121.