THE STRANGE DISCOVERY: A Tragicomedy.  
Written By J. Gough. Gent.  
LONDON, ●rinted by E. G. for William Leake, and are to be sold at his shop in Chancery-lane, joining to the Rolls. 1640.   

The Prologue.  

HOw's this, The strange discovery, may some say,  
'tis likely we shall see some glorious Play  
Of Christopher Columbus, and his brother,  
Whose navigable pa●●●es did first discover  

America.  That unknown world, thinking the far fetched scene,  
To be Peru, and th' Indies, but to w●ane  
Your expectations from this golden dream,  
Our Author bade me ●ell you, that the scope▪  
Of his intended travel's Aethiope,  
There he begins, there ends, but as he passes  
To and again, toucheth at many places,  
As Egypt's fertile soil and learned Greece,  
Yet as heroic Jason sought the fleece  
In diverse coasts, but in the stately I'll  
Of Colchos gate it by Medea's guile,  
So he in Aethiopia setteth down  
The period of his plot, which but a frown  
Of yours will ruinate, your gracious eyes,  
Raise to the height of Jason's enterprise.  
The History is candid, crowned with praise,  
So let the play be too, our Poet prays.    

The persons of the Play.  

HYdaspes, King of Aethiopia.  
Persina, his Queen.  
Cariclea, their daughter.  
Sysimethres, a Gymnosophist Ambassador for the King,  
Caricles, Apollo's Priest.  
Calasiris, Isis' Priest.  
Aristippus, a Citizen of Athens.  
Demeneta, his wife.  
Cnemon, Aristippus son.  
Thisbe, Demeneta's maid.  
Arsinoe, a Courtesan.  
Nebulo, Caricles man.  
Nebulona, hi● wife.  
Theagines, a Thessalian Cap▪ ta'en.  
Arsace, wife to the Deput● of Egypt.  
Cibile, her Chamberlains nurse, and bawd.  
Aura, Cibile's maid.  
4 judges, Magistrates of Persi●   
Besides messengers and attendance.   
THE STRANGE DISCOVERY, A Tragicomedy.  


Actus primi Scena prima.  Enter Caricles, sometimes Apollo's Priest at Delphos in the habit of a Pilgrim. Caric. 

WHat course shall aged Carcl●s now take  
After his weary travels? shall I here  
Resolve to lay my bones, and Egypt make  
The final period of my pilgrimage▪  
No, I must bid Catadupice adieu  
So famous for these sluices of fair Nile,  
And since the surfeit which I took of sorrow  
For my dear daughters sad untimely death,  
Is well digested in this breast of mine,  
And change of air hath wrought a change of mind;  
I am resolved to stately Greece to wend  
And breathe my last breath where I breathed my first,  
'Tis so determined;— Enter Nebulo his man.  
Honest Nebulo,  
My man draw near, I'm in a humour now  
To change some words with thee;— so oftentimes— aside.  
We see wise men for recreations sake,  
Consult with Fools, and honest men with Knaves.— aside  
What course doth thy fond brain 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 dear for those idle humours of yours, witness my body, brought to a mere Anatomy by travel and fasting; me thinks, a wise man, as you are, should not have such wa●●●ing thoughts in his mind: well Master, resolve to leave this place, and return to Delphos our native habitation, or I shall soon resolve to leave you, and go there without you. O the smoke of mine own poor 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; adieu, I can stay no longer from pretty Nebulona without the lash of her just displeasure. I come my chicken, I come, be ready to receive me, I know thou languishest all this while for want of my company.  Caric. 
Nay prithee stay a little longer and hear me; wilt thou leave me now at last, and frustrate the good opinion I have always had of thy simple plainness 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 rectify her in the truth of all thy actions. Who knocks there? go see, and bring me word before you grant entrance Nebulo.  Exit, & redit Nebulo. 
Who is it now?  Nebul. 
A very sweet faced Gentleman, so sooty as the Devil himself, I believe some Ambassador sent from Pluto and the fiends.  Caric. 
What e'er he be ad●it him.  Enter Sysimethres, Legate of Aethiopia. Sisimet. 
God save you reverend Father.  Caric. 
Welcome Sir,  
Although I have not seen your face before  
That I can well remember.  Sisimet. 
May be so.  
But I have seen you often in this town  
Walking the streets, and read the characters  
Of gravity and wisdom ciphered in  
Your aged face, wherein I think my judgement  
Nothing deceives me; and I do suppose  
You are an alien here as well as I,  
No natural Egyptian.  Caric. 
I confess  
I am a stranger borne, and should be glad  
To know your name, your country and your business.  Sisimet. 
I shall obey you, for my country, first  
'Tis Aethiopia underneath the line,  
My name Sysimethres employed now  
As Legate from my sovereign King Hydaspes,  
Unto the Deputy here, to forbid him  
To meddle with the mines, out of whose bowelly  
The Smaragds digged were, which appertain  
To none but to the crown 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 near relation to the gods, or else  
My Genius doth deceive me.  Carie. 
Understand then,  
You do not err 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 exercised  
The office I was called 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 press 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'er were better.  Caric. 
Pray Sir let me see them,  Sysimethres take from under his arm a little bag, and shows Caricles precious stones in stead of roots. 
You must for these, good Sir, seek other chapmen,  
The Margarits, the Smaragds, Hyacinths,  
Are for a Prince's use, and not for mine:  
Each one alone is ransom 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. 
'Tis true, I can receive them, but I marvel  
Why you should mock me thus?  Sysim. 
I mock you not  
By all the Gods, but mean uprightly in't,  
I will not only give you there, but if  
You will be plea●'d to take it at my hands  
Bestow a richer gift, to which compared,  
These are but dross 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 prize, and yet assure me more;  
You cannot mean uprightly.  Sysim. 
Ttrust me, but swear  
That you will use this gift as I shall teach you,  
And I'll perform my promise of the other.  Nebul. 
Accept it Sir, if you be wise; 'tis not good, nor religious to refuse any man's courtesy.  Caric. 
You tempt me shrewdly Sir.  Sysim. 
Let me prevail,  
(And bind me still your servant.  Caric. 
You have won me  
To what you would.  Sysim. 
Then take an oath, and swear  
To follow my directions, so confirm it.  Caric. 
By great Apollo, than whose Minister  
I was at Delphos, I shall not digress  
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 keep it for  
Your honoured Master.  Nebul. 
But more honoured bag,  
Would I might keep thee for myself, I then  
Should make an Idol of thee— aside.  Caric. 
What's your pleasure,  
That I should do in lieu of this reward?  Sysim. 
I cannot now acquaint you, for some reasons  
Best known unto myself, give me your hand  
To meet me without fail to morrow morning  
At Isis' Temple, thence I shall conduct you  
Unto my lodging, and in secret tell  
The sum of my request.  Carie. 
I shall not fail you.  Sysim. 
Adieu, until we meet— Exit Sysimethres.  Caric. 
Apollo keep thee  
In his safe custody. I marvel much  
Whence this unlooked for kindness should proceed,  
I'll see the issue on't, what e'er betide me,  
It may be that the gods have preordained  
I shall once more be happy, and in lieu  
Of all my passed sorrows, reap the fruit  
Of long expected comfort, sure my mind  
Is much illuminated with the thought  
Of some good fortune, and refreshed as if  
The spirit of Pitho were infused into me  
By heavenly inspiration; I'll obey  
My Genius, for oftentimes the gods by signs  
Will have that mortals understand their minds. Exit.   

Actus primi Scena secunda.  Enter Demeneta, and young Cnemon her son in Law. Demen. 
MY pretty boy, how dost thou? where hast thou been so long absent from my embraces; come hither, let me solace myself a little with thee, let me kiss thee my sweet heart, my heir, my own life.  Cnem. 
Had ever any one a kinder stepmother— aside. Mother, you make too much of me, I am not able to deserve your love in so high a strain, my duty cannot countervail it.  Demen. 
How prettily he speaks, I cannot choose but kiss thee for it.  Cnem. 
What a close and hot kiss was that? I like not this behaviour, would I were delivered hence, please you give me leave to go about my exercises?  Dem. 
What exercises?  Cnem. 
My books and studies at the School, 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 Ovid's amorous Epistles?  Cnem. 
Never.  Dem. 
O, I would have thee study that book 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 Mistress to instruct thee, follow my rudiments good son.  Cnem. 
But I have heard 'tis a ribaldrous book, and corrupteth youth to all wantonness.  Dem. 
That is but a fantasy, a mere untruth; it was made by the Poet for youthful recreation and pastime, none but Stoical old men will inveigh against them, who envio that in others which they cannot enjoy in themselves.  Cnem. 
I understand not your Philosophy.  Dem. 
Would thou didst, and wert well entered in my books and science; but where is thy father and my husband Aristippus?  Enter Aristippus. 
O, my dear husband, where have you lingered 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 jewel of thee, thy extreme love to me is confirmed in thy affection to my son Cnemon, virtuous woman.  Demen. 
I love him I must confess, as well as if he were mine own son, or better.  Arist. 
I know thou dost my love; never was a man happier in his choice, I think.  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 'tis no wonder, that old men beget always the finest children, 'tis most commonly seen.  Arist. 
I know your virtue, and therefore will dispute with you a little upon this subject, and ask you this question: how could you, a young woman, affect me an old man?  Demen. 
How could I not Sir; your wisdom, staidness and understanding were such motives to my affection, as I would not change my old man for the youthfullest cavalier of all Gr e●●; I hope for all your age, to have a hopeful offspring from you, such another as Cnemon, you can do it i'faith, old Aristippus.  Arist. 
My girl, how thou dost revive my decayed spirits to hear thee talk thus! I will strain hard for this, but I will answer thy expectation.  Demen. 
Thanks sweet husband, let me hang upon your neck, pretty gravity, how well it becomes him, who could choose but love such a man entirely; 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 always disturbing of her, when by a man of some years and experience we may lie as quiet as we will; would all wome● were of my opinion, we should cut the combs then of these lusty 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 seem, how should I wrong  
Youth, beauty, nature, and rebel against them— aside.  Arist. 
My dearest love, though loath, I am enforced  
To leave you for some hours, the state of Athens  
Sent for me, to repair unto the Senate  
At ten a clock about affairs of weight,  
'Tis now about the time; farewell my sweetest.  Dem. 
You shall not go, come, come, you do not love me,  
Else could you not be so unkind my dear,  
To kill your loving wife with your departure.  
I doubt I shall not live till your return.  Arist. 
Come prithee, leave this off, and be assured  
I will not stay two hours.  Dem. 
On that assurance  
I do dismiss you, but if you exceed  
The time, you're like to find me turned a coarse;  
stick to your promise.  Arist. 
I'll not fail you sweet.— Exit Aristippus.  Dem. 
Where go you Cnemon?  Cnem. 
No where, but to wait  
Upon my Father to the Senate-house,  
And instantly return.  Dem. 
See that you do,  
And you shall not repent it, Exit Cnemon.  
I must gain him  
Unto my will by fair and gentle means,  
By promises and gifts, by sweet allurements  
And strong enticing 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 burn for love of him and must be quenched,  
Old Aristippus I have fooled and made  
Believe I love him, but it is not so.  
I have brought him to my own lure so th●●  
He stoops unto my beauty; now if I  
Can but enjoy my Cnemon, I am then  
Mistress of my design, and a chief Artist  
In this sweet trade; let fools burn in their fire  
Of modest love, i'll on to my desire. Exit.   

Actus primi, Scena tertia.  Enter Caricles, Sysimethres and Nebulo. Sysim. 
Prithee honest friend  
Shall I entreat thee to go forth and bid  
The pretty girl without in the next room  
To come here to me.  Nebul. 
Yes sir that I shall,  
I love to be employed a messenger  
To pretty maids, is she so beautiful?  Sysim. 
O wondrous fair and beautiful.  Nebul. 
I'll then  
Usher her safely in, and kiss her too.  Exit Nebulo, enters again with Cariclea. Sysim. 
See here the second gift I mean to give you▪  
Moore precious than the first, you told me sir  
You had a daughter once, but raped by death.  
Here is another for you, use her well.  Caric. 
I am amazed to see so rare a beauty.  
Such an Angellike creature.  Sysim. 
Cease your wonder;  
The mother of this beauteous girl which here  
Standeth before us for a certain cause  
Which you shall learn hereafter, laid her forth  
Clad in such weeds as commonly is used  
For such a purpose, so committing her  
To fortunes doubtful chance, but I by hap  
Finding her took her up, for 'tis not lawful  
That we neglect a soul when once it hath  
Entered a humane body, (being a precept  
Amongst the wise men with us, to be whose  
Unlearned scholar I was once judged worthy)  
Beads even in the infant's eyes appeared,  
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 contained was her whole estate;  
Her mother as I guess procured the same,  
Which after I had read, I knew from whence  
and what she was, and therefore carried her  
Into the Land far distant from the City  
Delivering her to certain honest shepherds  
To bring her up, with charge that they should not  
Reveal her unto any; for those things  
That were found with her I detained with me,  
Lest for them she might suffer any danger,  
And thus at first this matter was kept close.  Caric. 
But what befell her after pray go one.  
In process then of time this princely maid  
Growing and as she grew increasing still  
More fair than any women else besides  
(For beauty surely cannot be concealed  
Though under ground but would from thence appear)  
I fearing lest her fortune should be known  
And I brought unto danger, sued to be  
Sent in embassage to the Deputy  
Of Egypt and abstained it, therefore come I  
And bring her with me, full of zealous care  
To set her business right and in good order.  Caric. 
Leave that to me.  Nebul. 
But chiefly unto me,  
I'll be her guardion too.  Caric. 
What will you have me do concerning her?  
Direct me, and i'll punctual 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're bound  
To see performed, 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 do  
Recevie her at my hand, or rather of  
Her mother who hath left her to your charge:  
I hope you will perform all things according  
Unto your oath, and answer the opinion  
I have of your good manners, which I find  
By some few day's experience to be  
Greekish indeed; this much I had to say  
Before I executed my commission  
Concerning my embassage, other secrents  
Belonging to the maid, I'll tell you them  
To morrow in more ample manner, if  
Yond please to meet me about Isis' temple.  Caric. 
Expect me there then; but I cannot brook  
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 Deputy of Egypt hath appointed  
This day for hearing of me: farewell both. Exit Sysim.  Caric. 
Can you speak Greek my pretty sweet heart, can you?  she smiles upon him but says nothing. 
No, can you speak Egyptian? neither sweet?  Nebul. 
I'll undertake to teach her both the tongues  
So I may be her tutor. she frowns upon him.  Caric. 
Nebulo  
Thou seest I have another daughter now,  
She shall be called fair Cariclea  
Derived 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 neat Nebuletta,  
A sumptuous pedigree, how sweet it runs!  Caric. 
Thy house would flourish then, were she thy daughter.  Nebul. 
Above the clouds, the gods would lodge themselves  
Beneath my roof, and pour down plenty on me  
In golden showers to rest in Danae's lap.  Caric. 
What grown so high conceited Nebulo?  Nebul. 
Something inspired my brain, I know not what sir,  
But now i'm come unto myself again,  
'Twas but a toy that took me.  Caric. 
I believe it,  
Many such toys do take thee in the head:  
Get me a mask, I must convey this damsel  
Muffled home to my house.  Nebul. 
She need not be  
Ashamed to show her face, it may procure her,  
A husband by the way for aught you know;  
You shall but wrong her much in doing so.  Caric. 
Sirrah away, dispute no more, but do it,  Exit & redit with a mask, they muffle her. Nebul. 
'Tis pity faith methinks to use her thus,  
'Tis such a pretty thing.  Caric. 
Come you must go  
With me my daughter dear where you shall be  
Us▪ d and respected as my native child:  
When I have understood (hark Nebulo  
Her's news for thee) by good Sysim●thres  
My daughters further state, we'll hie forthwith  
To Greece and Delphos, and put on again  
My first religious habit; to your shrines  
Ye gods we'll offer sanctified minds. Exeunt.   

Actus primi, Scena quarta.  Enter Demeneta and Thisbe her maid. Demen. 
When sawest thou Cnemon, Thisbe?  This. 
Know you not  
That Pallas high feast called Quinquat●ia  
This day was celebrated here in Athens,  
One with a ship by land, (as is the manner)  
Was consecrated, Cnemon was employed,  
Clad in his robes, and on his head a crown,  
To sing the usual hymn due to her praise  
I saw him busy in the ceremonies.  Dem. 
Is this the day? by jove I knew it not,  
Else had I been 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 maidenhead have missed  
So rare a sight, not for ten maidenheads.  Dem. 
Are all the rites and ceremonies done?  
I fain would see yet the conclusion.  This. 
Mistress, 'tis to late; see Cnemon there returned in all his robes.  Enter Cnemon in his robes crowned, Demeneta runs to him and takes him in her arms. Dem. 
My young Hippolytus, and my dear Theseus,  
Welcome, O welcome to me.  Cnem. 
Heavens defend me  
From this lewd Phadra— aside. Mother what dye mean  
To burn me thus with kisses?  Dem. 
Burden 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 me sport with thee;  
Dost understand me now?  Cnem. 
You are too bold,  
Too impudent.  Dem. 
Nay, prithee do not frown,  
This night I must enjoy thee, and thou me,  
Thy father's absence doth invite us to it;  
I will maintain thee like a Prince's son,  
Glittering in gold, and our sweet furtive sports  
Keep from the sun and knowledge of the gods,  
No one shall know it.  Cnem. 
Hence incestuous woman,  
Think'st thou to make me wrong my father's bed,  
And to commit an act so foul as incest?  
Tempt me no more; by heaven, by earth and all  
Th'immortal gods, I'll die a thousand deaths  
Ere think a thought on't, much less yield unto it,  
Your damned wit, nor acquaint enticing words  
Shall not prevail, my hate exceeds my love.  Exit Cnemon in a rage. Demen. 
Am I despised thus, and my hot love  
Requited with disdain, as cold as ice,  
By such a youngling? he shall know the difference  
Between a woman's favours and her frowns,  
And curse too late his foolish modesty:  
Go Thisbe to the Castle, tell my husband  
I am not well, entreat him to come to me  
With all the speed he can.  This. 
I shall sweet Mistress.— Exit Thisbe.  Demeneta lies down upon the bed, feigning herself sick. Dem. 
What raging fires still burn me? how I am  
Divided in myself 'tween love and hate,  
two mighty passions combatting together?  
Love would prevail, if reason might be judge,  
But love is too unreasonably harsh:  
Hate therefore execute thy proper function,  
Inflame my breast with rage and high disdain  
Against this brat that gave me the repulse,  
Inspire my study in his Tragedy.  Enter Aristippus and Thisbe. Arist. 
How fares my sweet heart, that she keeps her bed?  Dem. 
Dear husband, very sick and in ill case.  Arist. 
The gods forbid, that sound doth strike me dead;  
What ails my dearest wife? tell me the cause  
Of this your sudden sickness.  Dem. 
Nothing Sir,  
I know no cause at all.  Arist. 
Come, come, you must not  
Conceal your grief, but lay it open unto me,  
I do beseech my love.  Dem. 
Since you are so  
Importunate to know it, understand  
The goodly young man, son unto us both  
(To you by nature, but to me by love)  
Whom I (the gods know) held as dear unto me  
As you, when he perceived by certain tokens  
I was with child by you (which thing I kept  
Hid from your knowledge till I knew myself  
The certainty) and waiting for your absence,  
When I in wont manner counselled him  
To leave his whores, and to avoid his cups  
(Which things I knew he loved, but would not tell you,  
Lest I should run into the ill suspicion  
Of stepmother) whilst I in gentle manner  
Told him these things, I will not speak the worst,  
Nor in what sort he did revile us both,  
But last of all, he spurned me on the belly,  
Which hath procured this my disease and pain.  Arist. 
O villain, I will scourge him even to death;  
Thisbe, go 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. 
Dear father, I beseech you let me know  
The cause of this your anger and my stripes  
So cruelly laid on me.  Arist. 
Oh cleanly dissembler,  
Thou wouldst indeed know thy own fault from me.  He beats him afresh. Cnem. 
Yet now at length, Sir, let me understand  
What I have done, that thus provokes your wrath,  
The gods do know my innocence.  Arist. 
Base wretch,  
Thy innocence; would she belie thee thinkst thou,  
That loved thee better than herself? away.  
Get out of my sight, I will not hear thee speak. Exit Cnemon.  
My dearest Demeneta, cheer yourself,  
Strive to forget the pain.  Dem. 
I'm in bad plight,  
So that I do not only fear the life  
O● that I go● with, but mine own, beside,  
These accidents are dangerous to women;  
Yet, Sir, it grieved me that you took so sharp  
A punishment of Cnemon, for all this  
I cannot choose but love him.  Arist. 
That's thy virtue,  
But banish him thy thoughts as I will do,  
Hence forth as most unworthy of our love;  
Come sweet, you shall remove from hence into  
A fitter room, I'll send a Doctor to you. Exit Aristippus.  Dem. 
You do mistake my pulse, whose veins do swell  
With rage and fury, and shall live in pain,  
Until I be revenged.  This. 
My Mistress knows  
How to deceive old Dotards with false shows. Exeunt.   

Actus primi Scena quinta.  Enter Nebulo solus, frisking for joy. Nebul. 
We shall fall down the river Nile to night, and hoist sail for Greece, brave news, comfortable news, my heart caper's within me for joy, that I shall see my country again; my Master is sore troubled for black 〈◊〉 his constrained flight, which hath defeated their appointed meeting and conference touching Cariclea's fortunes, but haste our journey the sooner, there's my comfort. I left him cursing the Deputy, and invoking the god Apollo's wrath to plague him for dismissing the Ambassador so suddenly, with such deadly threatenings to depart the Kingdom. Alas, poor maid, I pity thee, that by this means thou shalt not be able to know who begot thee nor who brought thee forth, but all's one, thou wilt soon learn to be begotten, and to bring forth by instinct of nature and thy own experience. Catadupice adieu adieu, adieu gentlemen; when you see us next, 'twill be in Delphos; away, away, away, merrily, merrily.  Exit. Finis actus primi.   


Actus secundi, Scena prima.  Enter Calasiris Isis' priest at Memphis. 

Am I the goddess Isis' priest, and burn  
In these unlawful fires? shall Rhodopis  
With her Venereous charms subdue my heart,  
And make me break that temperance of life  
Which I have hitherto preserved unspotted?  
What shall I do? I cannot stand the push  
Of these strong passions, yet I am resolved  
Near to commit the act, nor so to stain  
My priesthood with dishonour; Isis' temple  
And secret places shall not be defiled  
By Calasiris, no i'll rather banish  
Myself from sight of cursed Rodopis,  
Lest staying here I should beforced to do  
So vile a deed; I am resolved to leave  
This stately City Memphis suddenly,  
I'll give it out, my journey is for Thebes  
To see my eldest son called Thiamis.  
With this pretence I shall unquestioned go,  
But there's a City sacred to Apollo  
In Greece hight Delphos, there i'll bend my course  
(For 'tis a College where wise men resort  
Free from the concourse of the common people)  
To visit my old friend priest Caricles.  
When whorish beauty and vain pride display  
Their gaudy 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 own heart could wish, as your trusty cabinet.  Dem. 
I am confident of thee; thou knowst how I loved that proud boy Cnemon, what proffers I made him, what favours I bestowed upon him, and all to win him to my embraces, yet how scornfully and scurvily he refused me, with what disdain he left me; I am now resolved no longer to solicit my love but to execute my revenge; I have devised a dainty plot against him, which will take according as I would wish, follow thou my directions.  This. 
I will not digress a hair's breadth mistress.  Dem. 
Then thus I school thee, make a show that thou lov'st Cnemon exceedingly, entice him to thee with becks and amorous glances, he'll soon be caught with these baits, especially having heretofore long nibbled upon thy beauty; frequent his bed often, be not ashamed, 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 wait 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 employed in such work, would my mistress had no harder labour for me, this is a task of pleasure; I have a warrant now for what I shall do; I durst not yield to Cnemon before when he attempted me, now let him come with his stoutest artillery, I will stand the charge valiantly. Enter Cnemon.  Cnem. 
Fair Thisbe are you here? why now I like you,  
You smile upon me, and your countenance  
Darts amorous glances which before cast frowns,  
Now you appear like Venus.  This. 
Courteous Cnemon,  
Although at first I did deny your suit,  
Impute it not to want of love, but place  
And opportunity, besides the doubt  
And danger which the action brings with it  
If once discovered, made me to commit  
So gross an error.  Cnem. 
Will you be reformed  
Upon mature counsel?  This. 
You shall see  
I will not be refractory to ought  
You shall advise me, I do know your mind,  Cnem. 
Come with me then and learn to kiss and smile,  
You know the back way to my chamber sweet.  Cnem. 
I do, and will attend you, there we'll 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 business which concerns me, you are wise  
And can persuade, when reason is your theme.  Cala. 
What I can do, our long acquaintance sir  
And brotherhood in travel and vocation,  
Wills me to render it unto your service;  
Wherein can I be useful to my friend?  Caric. 
In this, you know last night I did relate  
Caricla's story, how I did receive her  
And brought her from your Egypt here to Greece,  
where in a short time she hath learned our tongue,  
And so far passeth she all other beauties  
That she attracteth all men's eyes to gaze  
With admiration on her, as well strangers  
As greeks, so thatwhere e'er she be conversant,  
Either at home, or in the Temples, or  
At public exercises, all men's eyes  
Are fixed upon her with as great devotion  
As if she were the image of some goddess  
Lately created; that which grieves me, is  
She loathes to hear of marriage, and resolves  
To live a maiden still, and so becoming  
Diana's servant, for the most part doth  
Apply herself to hunting and to shooting;  
I had a great desire to marry her  
Unto my sister's son, a fine young man,  
Well mannered, and fair spoken; but I cannot,  
Either by prayer or promise, or by force  
Of argument persuade her thereunto:  
In this I crave your help, dear Calasiris,  
Use some point of your wisdom to persuade 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 do for great Apollo's sake, and all  
Your country gods.  Calas. 
In this point, Caricles,  
I'll do my best endeavour. Enter Nebulo.  Nebul. 
Master, come  
Away for shame, the captain 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 ‛ Pyrrhus, stout Achilles' son,  
Every fourth year (at such time as the feast  
Agon is kept unto Apollo here)  
For here was P●rrbus massacred before  
Apollo's altars by enraged Orestes,  
This message is more honourably done  
Than any of the rest, because they say  
The Captain is sprung from Achilles' line.  
Indeed, such is the beauty of his person  
And brave majestic carriage, as confirms  
He is some goddess son.  Calas. 
I fain would see him.  Caric. 
You shall, and his brave ordered sacrifice,  
Cariclea too, my daughter, must be there  
To day by custom, at the funeral pomp  
Of Neoptolemus, but you have seen her  
Before.  Calas. 
Yes, and done sacrifice together.  Caricles. 
Come, you must go unto the Temple with us  
To help me in this ceremonious work.  Calas. 
Led on, I'll 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 discoureed by the mischievous Demeneta, who (as thou sayest) hates me more now than she loved me before.  This. 
You talk simply Cnemon, if you count it a dangerous matter for me being a bondmaid, bought with money, to be taken a bed with you; what punishment think you her worthy, who is a freewoman, 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, prithee?  This. 
Your virtuous stepmother, my Mistress Demeneta, now you may be revenged upon her by discovering it to your father Aristippus.  Cnem. 
I can scarce believe it.  This. 
To confirm my report (if you please) I will deliver the adulterer unto you in the very act.  Cnem. 
You shall do me a courtesy then.  This. 
With all my heart, not only for your sake who have been injured by her before, but for mine own also, who, for that she hath me in jealousy, am used of her very extremely, wherefore if thou be a man apprehend him.  Cnem. 
Else let me die in scorn and infamy,  
I'll kill them both, for ne'er shall it be said,  
That Cnemon knew his father's bed defiled  
And durst not be revenged, assist my hand  
Infernal furies, Thisbe lead the way  
That I may do the deed ere see the day. Exeunt.   

Actus Secundi, Scena quinta.  Enter Aristippus and Demeneta. Demen. 
'Tis late i'th' night, sweet husband, let's to bed,  
I cannot have too much of your embraces,  
The envious day will interrupt our sport,  
Me thinks we married were but yesterday.  Aristip. 
Conceivest thou so, that doth proceed from love;  
But I am old, and thou a sprightly lass.  Demen. 
You wrong yourself, you are a lusty man,  
For were you old the dull effects of age  
Would then appear, but I have had experience  
Of your performance, Cnemon, I believe,  
Your son is not so active in his trade.  Aristip. 
If it be so, then sure the youthful heat  
Of thy fair body hath infused life  
Into my withered veins, more powerful than  
Medea's charms, when ●he stirred up fresh blood  
In the decayed body of old Aeson.  Enter Cnemon with his sword drawn followed by Thisbe, a candle carried before, he comes hastily to the bed. Cnem. 
Where is the villain, the most worthy lover  
Of this chaste dame?  his father leaps out of the bed, and falls on his knees before him. Aristip. 
My son, have pity on thy father's age,  
Spare his white hairs, take not away his life  
That gave thee thine, and brought thee up with care,  
We do confess we wronged thee, yet the fault  
Was not so great that it should merit death;  
Assuage thy fury, and put up thy sword,  
Imbrue not in thy father's blood thy hands.  Cnemon in amaze looks round about him for Thisbe, who had conveyed herself away, and being thus astonished, his sword fell out of his hand, which Demeneta straightways took up. Dem. 
Did I not tell you this before, sweet heart,  
To look unto this princocks pride and hate  
Who would no doubt, if time had served his turn,  
Attempt some mischief to destroy us both.  Aristip. 
You told me so indeed, but I believed not;  
Now I do find it true, which to prevent  
I'll raise my house and bind him fast, to morrow  
I'll carry him before the people to  
Be judged for his offence; let nature go  
In parents, when sons prove unnatural so. Exeunt.   

Actus secundi, Scena sexta.  Enter Nebulo and Nebulona. Nebulo. 
Nebulona my pretty chicken, how fairs thy body? didst thou not think me lost long ago?  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. 
Truly I was, nor could you blame me for it if I had; is it not a torture, think you, for a woman, to stay seven years without her husband's company?  Nebulo. 
Methinks my brows 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 divers signs and tokens, how comes your belly so high wife?  Nebulona. 
'Tis nothing but a timpany I am sometimes troubled with.  Nebulo. 
I do believe thee, how long is it since you perceived it to grow upon you?  Nebulona. 
About two months since, the Doctor tells me I shall be free of it very speedily.  Nebulo. 
He is a fool, I am a better Doctor than he, thou shalt go with it this fourteen weeks yet or thereabouts; come you are a whore, and have abused my honest bed; I'll have you before the Justices to be punished for thy offence.  Nebulona. 
Spare me prithee gentle Nebulo, and hearken to my counsel a little, since thou art a cuckold (as I do not deny it) choose whether thou wilt wear the horns 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 own discretion.  Nebulo. 
Why then I am a cuckold it seems?  Nebulona. 
I cannot say against it truly, and speak the truth, if I should, this mark of thy fortune here deeply 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 forged an artificial net, with which he caught his wife Venus and Mars a bed together in carnal copulation, than called all the gods and goddesses to be spectators of his own shame.  Nebul. 
But what said they when they saw it?  Nebulona. 
They commended Mars, but condemned Vulcan for being the publisher of his own disgrace.  Nebul. 
But 'twas a shame for Mars to be caught so.  Nebulona. 
The gods wished 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 scorn of the smith and in revenge of this trick hath made his head as hard as his anvil.  Nebulo. 
Thou hast devised a pretty story in thy own defence, 1'st best to follow thy counsel, and say nothing, or stir this bad thing and make it stink 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 traveled well I trow, and to good purpose, at my return 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 keep me from it hence forward, and all good folks beside; come Nebulona we are friends, do so no more, and all is forgotten.  Nebulon. 
Not, if you stay at home and warm my bed,  
But if you leave me, then have at your head. Exeunt.   

Actus secundi, Scena septima.  Enter the sacrifice to the tomb of Pyrrhus in the manner of a Hecatomb led in by the Thessalians, who had each of them a white garment knit about them, these were entertained by so many virgins of Thessalia standing in a ring with their hair lose about their cares; the maids were divided into two companies, those who were in the first carried flowers and fruit, the other carried in buckets other fine knacks and perfumes, at the sound of music and a song made fit and agreeable to the music, they danced, the song was made in praise of Thetis. 

The Song.  
O Nereus god in surging seas,  
we praise thy 
* Thetis.  daughter dear,  
Whom Peleus at commandment  
of Jove did make his fere:  
Thou art the goddess we adore  
in Sea a glimpsing star,  
Who stout Achilles didst bring forth  
a very Mars in war,  
And Captain good unto the greeks,  
thy glory scales the skies;  
To thee did thy redheaded wife  
cause Pyrrhus rough to rise.  
The Trojans utter overthrow,  
but stay to Greekish host,  
Be thou good Pyrrhus unto us  
a favourable ghost,  
Who here in grave entombed liest  
in Phoebus' sacred ground,  
Bow down thy care to th' holy hymns  
that we to thee do sound,  
And this our City suffer not  
in any fear to be,  
Of thee and Thetis is our song,  
Thetis all hail to thee.   The song ended, enters Theagines Captain of the Thessalians, very richly apparelled, followed by many gallants, who guarding him as he went, at last encompassed him round about; the maids 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 hair 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 crown of her head down to her forehead, being of a yellow colour, was crowned with a garland of young Laurel; in her left hand she bore a guilded Bow and a Quiver of arrows hanged on her right shoulder, and in her other hand she bore a taper burning: after the young men had gone three times about Neoptolemus scpulture in their bravery, the women cried out piteously, & the men made a strange noise, with that Theagines speaks 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 Captain of this charge,  
And sacred message, aught to take the taper  
Of her there, who of all those ceremonies  
Is president, and burn the altar of;  
This is the order and our Country fashion.  Theagnes takes the taper with a great deal of reverence from the hand of Cariclea, and sets fire to the Altar, but first he was in a maze at the exceeding beauty of Cariclea, and she as much taken with his, than they both smiled a little and blushed and then became pale again: in conclusion he falls in love with her, and she with him. Theag. 
So burns my heart as doth this Altar here,  
The taper that did set my heart a fire  
Was fair Cariclea's beauty. aside.  Cariclea. 
How my soul  
Could sacrifice to fair Theagines. aside.  Caricles. 
Great god of Delphos in whose sacred temple  
We celebrate these funeral obsequies  
Of great Achilles' son, vouchsafe to send  
A happy ômen which may crown this work  
Of our devotion offered at thy Altar.  The Oracle speaks touching Theagines and Cariclea. 

Ye men of Delphos sing of her,  
and her rare beauty's praise,  
Who now in grace begins to grow,  
but fame shall and her days,  
Who leaving these my temples here,  
and sailing surging streams  
Shall come at length to country's scorched  
with Phoebus' burning beams,  
Where they as recompenses due  
that virtues rare do gain  
In time to come ere it be long  
White mitres shall obtain.   After this answer of the god Apollo, the pomp is broken up, and Exeunt.  

Actus secundi, Scena octava.  Enter the judges and people of Athens, than Aristippus And Demeneta with Cnemon bound. 2 judg. 
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 son, ye men of Athens  
To see him come unto this end, but rather  
To be a staff to stay my age upon;  
As soon as he was borne his education  
Was good and civil, when he did attain  
To riper years, I set him to our schools  
And Academies there to study arts,  
And Mathematic sciences, beside,  
According to the laws of this our City,  
Made him free denizen, yet notwithstanding  
He hath not only cast behind his back  
These favours of my love, but diversely  
Both injured me, and beaten this good woman,  
Who by our laws is now my second wife;  
And not content herewith, one night he came  
Unto us with a drawn 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 parricide but that by chance  
His sword by sudden fear fell out his hand,  
Which ‛ Demeneta my good wife took up:  
Therefore I flee to you most learned Judges,  
And though I might by law of this our Senate  
Slay him with my own hands, yet I appeal  
Unto your justice, and commit my cause  
To your grave censures, counting it more sit  
To punish this my son by public law  
Then private bloodshed.  With that Aristippus weeps, Demeneta feigning tears also. Demen. 
Cnemon, i'm sorry for thee pretty boy,  
In an ill hour wert thou brought to the world;  
Unhappy creature.  Cnem. 
Grave and learned senate  
Vouchsafe to hear me speak.  2 judg. 
We will not hear thee,  
But answer to this question we propound,  
Came you unto your father with a sword  
Drawn in your hand, or no?  Cnem. 
I not deny  
But I came with a drawn sword in my hand,  
But I will tell you how, please you to hear me.  3 judg. 
He hath confessed enough, he ought not speak more for himself.  1 judg. 
Let us proceed to sentence.  2 judg. 
I judge him worthy to be stoned to death.  3 judg. 
I to be hanged.  4 judg. 
This is my sentence, fathers,  
●hat he be cast headlong into the dungeon.  Cnem. 
O cruel stepmother, and most unkind,  
●or thy cursed sake am I so ill entreated  
●gainst all equity and justice too,  
●hou kill'st me contrary to course of Law.  1. judg. 
Your sentence is too hard and too severe,  
●et him not die, but be for ever banished.  2 judg. 
Let him be stoned.  3. judg. 
Nay hanged.  4. judg. 
nay cast into  
●he dungeon.  1. judg. 
since we differ conscript fathers,  
●n our opinions, I do think it fit  
● be referred unto the people's voices.  2. judg. 
I do assent unto it.  3 judg. 
So do I  4. judg. 
And I.  1. judg. 
Then people give your voices, shall young Cnemon ●ie or be banished!  The people. 
banished, banished, banished.  1. judg. 
Then Cnemon, this must be thy punishment,  
perpetual exile from thy native land  
●ever to be revoked, which if infringed  
●y thy presumption, then expect to have  
●o mercy from the senate, but a grave.  
●eake up the Court. Exeunt,   

Actus secundi, Scena nona.  Enter Caricles, and Calasiris. Caric. 
Saw you my only joy, and the sole honour  
●f Delphos, fair 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 ask me a strange question Caricles,  
As if you doubted, whether the bright moon.  
Did pass the lesser stars.  Caric. 
The people praised  
Theagnes the young Thessalian captain,  
Attributing the second place to him.  Calasires. 
Yea, and the third too, but they all acknowledge your daughter carried it away, and was The very eye of the solemnity.  Caric. 
Come will you go with me to visit her  
I doubt the concourse of so great a troop  
Hath prejudiced her rest.  Calasir. 
though my affairs  
Call me another way, yet i'll dispense  
With them how great so ever and important  
To wait on you and her exeunt   

Actus secundi, Scena decima.  Enter Cariclea love sick, she lieth upon her bed Cariclea. 
O cruel power of love! why dost thou triumph  
In lovers rectles pains? what glory can  
Be added to thy deity in seeking  
The overthrow of thy poor liberty?  
Take here this tribute of my tears, these sighs,  
Sent from a gentle heart, convaye them hence  
That they may meet Theagnies, and flow  
With his as from one fountain, from one head.  To her enters Caricles and Calasiris, Caricles embraceth her Caric. 
What ails my sweet, my dear Carcilea,  
Tell me my daughter.  Carcilea. 
Nothing but my head  
Doth ache a little, and I fain would sleep.  Cariclea feigns herself asleep. Caric. 
What should this mean good Calasiris think you,  
What disease hath she ta'en?  Calasir. 
You need not marvel  
At this, for I believe some envious eye  
Hath over looked her.  Caric. 
I must laugh at this,  
Than you believe as commonly men do,  
That there is witch craft  Calasiris. 
Yes as I believe  
That any thing is true, and for this cause,  
The empty air that is about us round  
On every side, entering in by our eyes,  
Our mouth, our ears our nostrils, all our pores,  
Carrying such outward qualities with it  
As 'tis endued with, doth engraff a like  
Infection in the man who hath received it;  
As when a man hath enviously beheld  
Something that's excellen▪ forthwith the air  
Is filled with that poisonous quality,  
Which entereth into that is near at hand,  
This same air being a slender suble thing  
Pierceth even to the bones and very marrow,  
And by that cause hath envy been the means  
Of that disease, which by a propter name  
We call bewitching.  Caric. 
Your wise reasons bear  
Some probility I must confess.  Cala. 
Consider Caricles how many have  
Gotten the plague, although they never touched  
Nor saw, nor eat, nor lay with the dese●●'d,  
But being with them in the selfsame air,  
Let love be argument and proof of thi●,  
Who 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 senses  
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 entertain loves changes,  
As for examples sake, I will produce  
Out of the holy books some reasons for it  
Gathered from nature's sole consideration;  
You know the bird Charadrius doth heal  
Those persons whose disease is the kings evil,  
Which bird doth fly away as soon as any  
Diseased with this grief hath spied her,  
And turns her tail to him, and shuts her eyes  
Not (as some say) because she would not help them  
But that by looking on them she by nature  
Draws that disease unto her, therefore wisely  
Declineth such a sight as present peril,  Caric. 
You have discussed this doubt right sagely Sir,  
I would my daughter once might feel and find  
What love doth mean, I would not then conceive  
That she were sick, but in her perfect health,  
But nothing less than this is to be thought  
Hath happened to her, who contemns all love,  
But rather seems to be bewitched indeed;  
Dear Calasiris for our friendship's sake  
Show some point of your wisdom to dissolve  
This witchcraft, and if possible to bring her  
Into a good opinion of my nephew.  Enter Nebulo with a bastinado in his hand. Nebulo. 
Sirs what dye mean to make such tarriance? Theagines hath made such a feast, and all the good cheer will be eaten before you come, for shame come away, there are none of the guests wanting but you who are the principal, if you will be such fools to miss it, you may, but i'll not follow your foolish example.  Calasiris. 
This fellow calls us rather to a battle  
Then to a banquet.  Caric. 
'tis his rusti●ke manner;  
O what a lofty fellow Bacchus is  
When he is well washed! but come let us go  
Lest with his cudgel honest Nebulo  
Do drive us forward.  Nebulo. 
Well sirs you may jest,  
But I mean earnest if I miss the feast.  Exeunt. Finis actus secundi:   


Actus tertii, Scena prima.  Enter Aristippus solus in a melancholy humour. Aristip. 
How have I played the fool and robbed myself  
In hasty passion of my only son;  
Repentance when it comes too late doth argue  
An inconsiderate judgement; O my Cnemon  
Would thou hadst killed me ere I banished thee,  
For death is better sure than banishment;  
Near shall I see my boy, well for this fault  
I will do penance, penance on myself;  
Athens adieu and all the City pleasures  
Forsake me quite; my solitary manor  
far in the country where no people comes  
Shall be my habitation day and night  
Where I will eat my heart out. Exit Aristippus.  Enter Demeneta and Thisbe. Demen. 
Oh my Cnemon,  
My pretty boy, more dear than my own life,  
How I lament thy chance and my mishap.  This. 
Comfort yourself dear mistress I beseech you.  Demen. 
Peace fool, my grief is more than can be cured  
●y any words of comfort, no man knows  
What a sharp corrosive it was to my heart,  
●ore fervent is my love now he is absent.  This. 
Fie, fie, forget him, think upon his pride  
And high disdain against you, think he doth  
●eserve this punishment and greater too.  Demen. 
How ready thou art Thisbe to do mischief,  
Thou art the fire brand that hast kindled this  
Combustion in my heart, thou hast not been  
A help unto me▪ but a hindrance  
In the fruition of my love, by thee  
And by thy means I have lost my only 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 thinks to make me  
Support the fury of her frantic sits,  
But I shall overreach you sure in wit,  
And lay the saddle on the right horse back, 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 happened 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 grief 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 beside  
Th'unhoped for lenity of those which gave  
Sentence against him hath destroyed my hopes.  
I would he had suffered death, for then in me  
Had quenched been the flames of burning love.  
Hope that is past removes grief from the heart,  
And when despair possesseth troubled minds  
They intermit all sorrow building on  
Th'impossibility of their enjoying;  
But as it is methinks I see and hear  
Cnemon complaining 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 inflame me, these things make me mad,  
But O ye gods, I have as I deserve;  
Why did I not with good will seek to win him  
Rather than by deceit and craft compel him?  
Why did I not most humbly sue unto him  
Rather than wrong him like an enemy?  
It may be at the first he did deny me  
For maiden modesty, and fear to foul  
His father's sheets, but had I persevered  
Unto the end, he might have been allured  
To condescend by fair means to my will;  
But O my Thisbe tell me, tell me quickly  
What remedy is that thou wouldst devise  
For me and sayest is easy?  This. 
Mistress this:  
All men suppose that Cnemon is departed  
The town of Athens and the territory  
As he was judged to do, but I know well  
(Who have searched all things merely for your sake)  
That he remains here still in secret manner  
With one Arsinoe whom I think you know,  
She plays well on the Virginals, with her  
He lieth every night, for this fair maid  
Won with his love, and pitying his distress  
Received him in, and promiseth as soon  
As all things are provided for her journey,  
To go away with him.  Demen. 
O happy wench,  
Happy Arsinoe is thy destiny,  
Though banishment or death with such a partner;  
But what do these things ought advantage me?  This. 
Much, i'll pretend I am in love with Cnemon,  
And will desire for old acquaintance sake,  
Arsinoe would be pleased to suffer me  
In stead of her to lie with him one night,  
Which if I can obtain, it shall be yours,  
You shall enjoy him in Arsino's stead,  
And i'll provide before he go to bed  
He shall have wine sufficient, lest our plot  
Should be discovered; if you have your wish,  
Rest then contented to give o'er your love,  
For in most natures it is easily seen  
That such love whose beginning's violent  
After the first experiment decays  
And waxeth cold, but grant it burn a fresh  
Within your bosom (which ye gods forbid)  
'tis but to make a new voyage, & seek out  
A new way to achieve it.  Demen. 
I approve,  
And praise thy rare invention dearest Thisbe;  
Farl not to put this plot in execution,  
And I shall well reward thee.  This. 
Fear it not.  
I crave but three days to bring this about.  Demen. 
'tis granted; if thy wit can work 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 poor Table here, please you to sit  
And eat of what the gods have sent us.  Caric. 
Sir,  
Super abundant are your cates and dainties,  
F ire Cleopatra that luxurious Queen  
Might revel here, and be contented too,  
We that are Priests use no such dainty fare  
Whose lives are squared by rules of temperance.  Theag. 
We will not cause you break those rules, nor swerve  
From your religious order, but sometimes  
A little Wine will much inflame your zeal  
To holy duties, reverend Caricles  
I must begin to you. drinks to him.  Caric. 
Theagines, I must return you thanks.  Theagines on a sudden falls into musing, sigh●●, and changes his countenance sometimes red, sometimes pa●e, and gapes withal, as if he were not well. 
What meaneth this variety? I think  
Some envious eye hath looked upon him too,  
Methinks Cariclea and Theagenes  
Have one disease.— softly to Calasires.  Calas. 
By Isis that they have  
One and the same disease, thus it appears:  
Since he next to your daughter was the fairest  
Of all the show at that brave sacrifice.  Theagenes begins to recollect himself. Theag. 
Sirs, pardon my stupidity and dulness,  
A little fit of passion did possess me,  
But now 'tis past, here worthy Calasiris,  
I drink a health to the fair precedent  
Of our late funeral pomp.  Calas. 
Excuse me Sir,  
I drink no healths, yet thank your courteous proffer.  Theag. 
Refuse Car cleas health?  Caricles. 
Sir, be not angry,  
This man ne'er drinketh wine, nor eats the flesh  
Of any living thing.  Theag. 
That's strange, how comes it?  Caricles. 
He's an Egyptian, borne at holy Memphis,  
And Isis' Priest, whose custom is t'abstain  
From wine and flesh as things unlawful.  Theag. 
Then  
Bring me some water, wise and reverend man,  
Pardon my ignorance which knew it not;  
Now Sir to you in your own element,  
And let this table make a lasting league  
Of amity between us.  Calas. 
Let it be so,  
Worthy Theagenes, for I do much  
Desire that combination.  Theag. 
Ere you go  
Please you to see a dance in armour, called  
Pyrricha, which we use in Thessaly.  Caricles. 
What pleaseth you doth please us.  Theag. 
Sound music then.  The Thessalian youths with Theagenes their Captain, dance Pyrricha in armour, with a graceful 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 ear.— Exeunt all.  

Actus tertii Scena tertia.  Enter Calasiris solus. Calas. 
'Twas not a dream or such like fantasy,  
As oftentimes invades and creeps into  
The minds of men, when Morpheus shuts their eyes,  
That took me last night napping in my bed:  
No, 'twas no dream, but a true apparition.  
I saw Apollo, and Diana both  
Appear before me, and with them they brought  
Theagenes and fair Cariclea,  
Apollo gave me him, Diana her,  
With this command, go take these young folks with thee,  
And haste thee home unto thy native country,  
'tis time, for so the Destiny's command,  
Love them as if they were thy natural children,  
And when thou com'st to Egypt, lead them further,  
Where it shall please us gods to give direction;  
With that they vanished, and a token gave  
That it was not a dream, or a false vision:  
Immortal powers, your hests I will obey,  
If you vouchsafe to point me out the way. one knocks.  
Who's there?  Theag. 
'Tis I, Theagenes your friend.  Calas. 
Theagenes, the brave Thessalian Captain,  
Most welcome Sir, what business was of force  
To make you stir so early?  Theag. 
Reverend Father,  
A stirring one which keeps my thoughts awake,  
And banisheth sweet slumber from mine eyes,  
Hath made me break your morning meditations,  
And though I suffer beyond thought of man,  
Yet blush I to reveal my grief for shame.  Calas. 
Come, come, I know your grief, although you are  
Ashamed to tell it me, I know it well,  
For nothing from my wisdom can be hid,  
And from the knowledge of the gods my son.  Calasiris casteth some account upon his finger, as if he would prophesy. 
Young man, thou art in love, nay, start not back,  
Thou art in love with fair Cariclea.  Theagines embraceth him about the neck. Theag. 
Thy prophecy is true, I am in love  
With fair Cariclea, save me learned man;  
For without help I cannot live a day,  
So much this mischief works upon my heart;  
I never till now knew the effects of love,  
Nor ere saw woman that I thought deserved  
To be beloved, before Cariclea's beauty  
Made me a slave to Cupid's cruelty.  Calas. 
Weep not Theagines, be of good cheer;  
For since you have recourse to me for help,  
My wisdom shall prevail above her strength,  
Although she be perverse, and easily  
Will not be drawn to love, I'll try all means  
For your sake whom I love, and use all art  
I can to break her nature, be but bold,  
And do as I shall show you.  Theag. 
With my soul,  
And if you do this, I am yours, and all  
I have at your command.— one knocks.  Calas. 
Who's there, be gone  
Theagines, to morrow morn I'll meet you  
In great Apollo's Temple and talk more.— Exit Theagines.  Enter Nebulo. 
O, is it you Sir Nebulo, what news  
Bringst thou I prithee?  Neb. 
What dye take me for, a news Carrier? I would you should know it, I am none such, I have not to do with other men's business nor their wives, I would they had not to do with mine, but 'tis no matter for once, there is promised a reformation, I hope all will be amended, let it pass; but to the point now.  Calas. 
ay, to the point Nebulo by all means.  Neb. 
And then to the business afterward.  Caricles. 
Why, didst thou not mean the business when thou mentionedst the point? is it not all one in the sense? I conceive it so, else thou art more learned than I am.  Neb. 
No 'tis not all one, the point is one thing, and the business another, we must first handle the point, before we come to the business; 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'll besworne, by many degrees.  Calas. 
But Nebulo▪ prithee what wouldst thou have with me? how doth thy Master, and my good friend Caricles?  Neb. 
In health, but doggedly out of tune, he will be with you presently, so much he bid me tell you, and something else, but I have forgotten it, so much business I have to think of.  Enter Caricles. Calas. 
My dearest friend and brother, welcome to me,  
Why do you look with such a sullen cheer?  
Methinks you're very sad and melancholy.  Caricles. 
I am indeed, and I have reason for it.  
I come to crave your counsel what to do,  
But first depart and leave us Nebulo.  Neb. 
Wherefore I pray? well, there will be a sweet counsel now I am excluded, I should be loath to change heads with either of them for all my horns.— Exit Nebulo.  Caricles. 
My daughter, Sir, since yesterday, the race  
Was run in armour 'tween Theagenes  
And stout Ormenes, hath been wondrous sick,  
And the last night did never sleep one wink.  Calasiris. 
Who won the garland Sir?  Caric. 
Theagines,  
Cariclea as the custom is did hold  
The prize, and he received it at her hand,  
She still grows worse and worse, dear Calasiris,  
Employ your skill and wisdom to restore her,  
I know 'tis easy for you if you please  
To heal her, who, you say, is but bewitched,  
For I believe 'tis not impossible  
For holy Priests to bring to pass strange things.  Calas. 
Let's go then if you please unto the maid.  
And by recommendation strive to make  
Me more familiarly acquainted with her,  
That she the bolder may sustain my cure.  Caric. 
Content, Apollo grant a good success  
Unto thy work, and Aesculapius. Exeunt.   

Actus tertii, Scena quarta.  Enter Aristippus and Thisbe. This. 
Master I doubt not but my sudden coming  
Appeareth strange as being unexpected,  
The cause whereof I will relate unto you  
Without more circumstance, or vain preambles;  
I come here to accuse myself unto you;  
And to receive such punishment as your  
Discretion shall think sit for my offence;  
By me sir you have partly lost your son,  
I do confess I was an accessary,  
Though much against my will; when I perceived  
My mistress lived not well, but wronged your bed,  
Not only provident to shun the danger  
Might light upon myself for keeping counsel  
(If it should come to light by any other)  
But chiefly sorrowful for your mishap,  
Who should in recompense of all your kindness  
Unto your wife, reap such disgrace from her,  
I came one night to my young master Cnemon,  
(My self not daring to acquaint you with it)  
And told him there was one who used to play  
The lecher with my mistress, he enraged,  
Thinking that then they were in bed together,  
took suddenly his sword into his hand,  
And notwithstanding that I told them then  
They were not at their sport, he would not hear me.  
But thinking that I had repent of  
Bewraying it, ran like a mad man forth  
Unto your bedside with intent to kill  
Th'adulterer, what followed sir you know:  
Now to confirm that this I say is true,  
If so you please, this night i'll show your wife  
My mistress Demeneta with her friend  
A bed together in a neighbour's house  
Without the City.  Aristip. 
If thou canst do this,  
I'll make thee free, and pardon all thy faults,  
For I suppose I should revive again  
So I revenged were on my enemy;  
I had such a suspicion in my head  
That she was false, but kept it to myself,  
Because I wanted clear proofs to convince her,  
But what must I do 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; adieu. 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 jeer me,  
I fain would learn of your but prithee tell me  
What business brought thee hither?  This. 
I will tell thee,  
You know Feledemus the dancer▪  Ars. 
Yes.  This. 
We too must dance la velta here to night,  
Let's have a chamber and a bed made ready  
Sweet sister, for I've premised him this night  
He shall come first, and I will follow after,  
Assoon as I to bed have brought my mistress.  Ars. 
All things shall be according to thy wish,  
My better half.  This. 
But when he comes I pray you  
Be out the way, for he is very shamefaced  
As being a novice in this art.  Ars. 
Is he  
Not entered yet?  This. 
Not yet I can assure ye,  
His flower is yet to spend and strength of youth.  Ars. 
That flower thou soon wilt crop, and waste the seed.  This. 
In time I may, at night expect me sister.  Ars. 
I'll wait you home.  This. 
If this my plot do hit  
Near was the like devised by women wit. Exeunt.  Enter Demeneta, and Thisbe again with a candle. Thisbe. 
Come mistress, let me make you unready instantly, all that I promised you is done, I will go fetch young Cnemon unto you who is making merry here by, and return suddenly, lie down, 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 door and made it give so great a crash as she could, crying out in this manner: 
O wonderful thing, the villain is fled, take heed sir that you be not again deceived.  Arist. 
Peace be of good cheer, 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 laws allot to such  
As live unchaste, and wrong their husband's bed,  
Which is no less than death.  A●i●t●pp●s drags her along, but she pulling herself out of 〈…〉 m●●s hands, sell suddenly of purpose into a pit made 〈◊〉 the stage, and so ended her life. Aristip. 
See Thisbe, is she dead?  This. 
Oh yes, her neck  
Is broken sir.  Aristip. 
Then hath thy punishment  
Prevented what the law should have inflicted;  
I'll to the people and declare this matter,  
And with my friends consult what means to use  
For to call home my son from banishment,  
Whose truth and innocence doth open lie  
By this unheard of strange discovery. Exeunt.   

Actus tertii, Scena sexta.  Enter Cariclea, she lieth down upon the bed indisposed, her kinsfolks weeping about her, then enter Caricles and Calasiris. Caric. 
My child, my daughter dear, tell me thy father  
The cause of thy disease, have a good heart,  
This wise man Calasiris is requested  
By me to find some remedy to cure thee,  
And he can well perform it as a man  
Of heavenly knowledge, and a sacred priest.  
My most ●ndeered friend, you shall do well  
To suffer him to exercise his art  
And holy spells for your recovery,  
For I perceive thou art o'erlooked my child.  Caric. 
Sir 'tis my duty to obey your will  
In all things you command me.  Calas. 
Then depart  
Dear Caricles, and all the rest avoid  
The room, we must be private here together,  
Fetch me a little Laurel and a stool  
Having three feet, some fire and frankincense,  
And let no man disturb us till I call.  
It shall be done forthwith, heavens crown your work.  Exeunt all but Cariclea, and Calasiris. Calasiris begins to burn frankincense, to mumble with his lips, to lay laurel 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 grief,  
You cannot guess at it for all your art.  Calas. 
Nay daughter say not so, but cheer yourself,  
For what doth vex you is a malady  
Common, and easy to be cured by me;  
Thou west o'erlooked not only at the pomp  
Of Pyrrhus' funeral rites, but at the race  
In armour too when you were overseer,  
And gave the prize unto the conqueror;  
Theagenes was he that overlooked you,  
Whose want on eye was always fixed upon  
Your splendent beauty object of his sight.  Caric. 
Whether he deigned to look on me or no  
Apollo have him in his custody;  
But whence is he, and what's his pedigree?  Calas. 
He's a Thessalian borne, and as you heard  
Descended from Achilles, who although  
He have bewitched 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 harm at all,  
There's no such matter, 'tis some other sickness.  Calas. 
Then tell me daughter, and conceal 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'll keep your counsel, and be bound by oath  
To help you what I can; all griefs are cured  
In the beginning, but if left alone  
At length they grow incurable; declare  
Your mind at full.  Caric. 
I love Theagines.  Calasiris. 
I knew so much before, he loves you too,  
I'll be your faithful friend and true assistant.  Enter Caricles, with Acestinus a skilful physician. Caric. 
Dear friend what have you done? what news have You to tell me that is good?  Calasir. 
All shall be well  Caricles 
shall be healed to morrow morn  
Of her infirmity, I now will leave you  
To prosecute my business for her health.  Caric. 
Adieu dear friend, the gods reward thy pain.  
here Acestinus, lies the sickly patient Exit Calasiris.  
You are well read in physic, feel her pulse  
And give your wise opinion.  Acestin. 
fairest maid  
Where doth your pain lie most?  She turned 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 find Priest Caricles,  
My labour is in vain, no physic can  
Restore her to her health.  Caric. 
The gods forbid,  
Why say you so, must my dear daughter die  
Without all hope of her recovery?  Acest. 
Peace make not such ado, but here 〈…〉 speak.  
Our art sir, doth extend no further than He draws Caricles aside.  
To cure distempered bodies, if the mind  
Diseased be without the body's sickness,  
We have no help for that, the maid's disease  
●●es in the mind, her body's in good state,  
No humours do abound there, no headache,  
No fever burns her, all is free within.  Caric. 
What then should be the cause of these her fits,  
Utter what you perceive doth trouble her,  
I do beseech you, skilful Acestinus.  Acestin. 
'tis love doth trouble her, which who knows not  
Is an affection and grief of the heart,  
Do you not see her eyes swollen in her head  
Rolling one every side, her visage pale,  
Her half distraction, how she uttereth  
What ere comes in her mind, and sleeps but little;  
In brief I do perceive that she hath lost  
The moisture of her body, and indeed  
Just amplitude thereof, my counsel is  
You find her out a man and that with speed. Exit Acestinus.  Caric. 
A man, heavens grant she be inclined that way,  
Then Calasiris hath played well his part;  
How fares my daughter now, what sickness hast thou?  
Shall I send for more Doctors yet?  Caric. 
'tis needless,  
Send none to me but Calasiris only,  
He hath the art to ease me, and none else.  Caric. 
I'll send him to thee, sleep Cariclea,  
Until he come: if Alcamenes love  
Possess her heart, thanks to the gods above▪ Exeunt.   

Actus tertii, Scena septima.  Enter at one door Theagines, at another Calasiris. Theag. 
My worthy friend most opportunely met.  Calasi. 
What, beautiful Theagines!  Theag. 
How can he  
Be beautiful that pleaseth not Cariclea?  Calasir. 
No more, you make me angry thus to doubt  
My skill by which she is entrapped in love.  
And longs to see you.  Theag. 
What is that you say?  
Doth fair Cariclea wish to see me father?  
Why do you then detain me here, and not  
Conduct me to her? Theagines offers to run forth, Calasiris catcheth him by the cloak, and holds him fast.  Calas. 
Nay sir stay a while,  
Though you are very nimble of your feet,  
You must not think this matter must be handled  
As if it were a prize for every man  
That list to get it, take my counsel first;  
Know you not that her father Caricles  
Is the chief man in Delphos? that the laws  
Give present death to such as strale a maid.  
Without their friends consent? be wise my son.  Theag. 
The matter were not great although I died  
After I had enjoyed Cariclea,  
Death for her sake is life, but Calasiris  
If you think good, let us demand her of  
Old Caricles her father for my wife,  
I do suppose my blood is high enough  
To be commixed with his.  Calas. 
We shall not speed,  
Not that he thinks you any way unworthy,  
But 'cause she's promised to his sister's son  
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 goddess but myself, shall sure repent it,  
This hand is not benumbed, nor this sword blunt  
But it can take revenge.  Calas. 
It shall not need,  
Theagines be patient, be but ruled  
By me▪ and we will bring all things to pass  
According to your wish; now leave me here  
Alone to project on your good, be careful  
You be not seen ofttimes to talk with me,  
But when you come, come private and alone  
To shun suspicion.  Theag. 
Farewell reverend Father. Exit Theagenes.  Enter Caricles. 

So efficacious is your wisdom sir,  
So forceable our friendship, as it hath wrought  
That effect I wished upon my daughter,  
Cariclea is in love and quite subdued  
By strong affection, who before was stubborns  
Unto so sweet a yoke.   Calas. 
I knew my charms  
Were of sufficient force to do the feat,  
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 loved  
My sister's son, I have endeavoured it  
All that I can to make her fancy him.  Calas. 
'tis best you bring him to her, and so try  
The aim of her affection, mutual sight  
Of lovers kindleth sparks which else would die  
Raked up in ashes of forgetfulness.  Caric. 
I'll take your counsel.  Calas. 
And return with news  
How you have sped.  Caric. 
I'll give you a relation. Exit Caricles.  Calas. 
I must convey them hence, this task is laid  
Upon me by the gods, but where I know not.  
The Oracle is mystical and dark,  
I cannot well interpret what it means,  
We must begin our voyage by sea it seems,  
As may be gathered by the Oracle  
Where it is said, and sailing surging streams  Shall come at length to country's scorched with Phoebus' burning beams. 
If I could by any means 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 do, and whether the Ladies of destiny would send us. Enter Caricles.  
Now brother what success?  Caric. 
Oh woeful news,  
My daughter seems distracted, such a strange  
Infirmity doth seize her, when I brought  
My nephew Alcamenes to her sight  
Freshly apparelled, as if Gorgon's head  
Appeared, or some more fearful thing, she cried  
With a loud voice, and turned her countenance  
From him and me, withal she put her hand  
Unto her throat, threatening to kill herself  
And bound it with an oath, if we departed  
Not suddenly the chamber, which we did  
In Less time than she spoke it, lest she should  
Put that in execution which she said,  
Now Cala●i●is once again I come  
Most humbly to beseech you that you will not  
Suffer the maid to p●●ith, nor her father  
Be frustrate of his purpose.  Calasiris. 
Caricles,  
'tis true your daughter is distressed in mind,  
For she is moved with the multitude.  
Which I have burdened her of purpose with,  
They are not of the le●st but such as should  
Force he●to do what she abhorred most  
Aswell by nature as decre● of mind,  
But I suppose some god doth take in hand  
To hinder this 〈…〉 and strive to cross  
My minister's, therefore 〈…〉  
And time you they me that same Fascia  
You said was 〈…〉 with fair 〈◊〉  
Amongst her costly jewels, 〈…〉  
Least that it be enchanted 〈◊〉 and wrought  
With such things as do now exasperated  
Her mind●, by reason that some enemy  
Assoon As 〈◊〉 was borne had this ordained  
To keep her from all love and thought of marriage  
That the might die 〈…〉 behind not issue.  Cari●. 
'tis probable; it may be so indeed.  
Come go with me, and I will show you all  
What in the Fascia is contained and written,  
I understand it not▪ character  
Is Aethiopian, and the letters a●●  
N●t comm●n, but such as the prince's use  
O● Aegy●t in th●ir holi● businesses.  C●●●s. 
understand th● Aethiopian tongue,  
Which unto th●●● must interpret 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 obeyed, all things are ready for  
Our secret flight, a ship for Memphis bound  
Waits us without, the wind comes gently from  
Th'adjoining shore, and staye● to swell the sails  
With pride till you embark, see here the Fascia,  
Which by a sly devise from Caricles  
I have obtained, nothing doth hinder us  
To meet this long wished opportunity,  
If you have got your jewels, dearest jewel,  
From your supposed father.  Caric. 
Calasiris  
I have them all, but how got you I pray  
The Fascia from old Caricles, for when  
He had received me from Sysimethres,  
Who brought me up, he brought me here to Greece  
I know not how, and took the Fascia from me,  
Which▪ in a chest he did preserve and keep.  Calas. 
How I came by it you shall know hereafter,  
But can you tell me what it doth contain?  Caric. 
How should I as being never told by any?  
Besides although I oftentimes had seen it,  
I could not understand the character,  
Pray sir, interpret what it doth contain.  Calas. 
It doth declare your parents and your Country,  
And all your fortunes, thus I read it to you  
Verbatim as it stands, give your attentions.  
The Fascia.  Persina Queen of the Aethiopians to her daughter, only in sorrow by what name▪ soever she shall be called, 〈◊〉 wri●● in haste this lamentation contained ●●rein, as her lust gift. 
My daughter, the sun being author of our stork, is ●●●nesse that for no misdeed, I have cast thee forth, and concealed thee from thy father Hydaspes' sight, yet I would have myself excused to thee, if thou happen to live, and to him that shall find thee if the gods procure any, and therefore I declare the cause of thy exposition, after king Hydaspes had been married to me ten years, and we had never a child, we happened one time to rest us after dinner in a gallery where hung rare pictures and images, amongst which were those of Perseus and Andromeda portrayed as when he first redeemed her from the rock, at this time your father lay with me, swearing that by a dream● he was commanded so to do, and I by and by perceived myself to be with child: but thou wert borne white which colour is strange among the Aethiopians. I known the reason, because I looked steadfastly upon the picture of Andromeda naked, and by that means, conceived a thing like to her, yet I determined to rid myself of shameful death (counting it certain that thy colour would procure me to be accused of adultery, and that none would believe me when I tol● them the cause) and to commit thee to the unstableness of fortune, which is a great deal rather to be wished for then present death, or to be called a bastard: and telling my husband that thou wert strait dead, I have privily laid thee forth with the greatest riches that I had for areward to him that shall find thee and take thee up: above all things remember that thou seek among thy jewels for a certain ring, which thy father gave me when we were first made sure, in the hoop whereof is a princely posy, the stone is a Pantarbe of secret virtue, consecrated in the place where it is set. The gods preserve thee my dearest daughter, and grant us a happy meeting.  Theag. 
A strange but blessed discovery hast thou made  
Of fair Cariclea's royal pedigree  
(Right reverend father) which before lay buried  
Deep in the obscure vault of ignorance.  
Now princely virgin raise thy glorious head  
Above the clouds, and give thy conquering beauty  
Command to pull the thunderer from his seat  
To serve thee here on earth or in Olympus  
Where thou shalt please to dwell, and rest not here,  
Let Mars be fettered, Mercury a slave,  
Andbright Apollo dazzled with the sight  
Of beams more splendent than his own, fall down  
And worship thy appearance, offering thee  
His throne to sit upon.  Calas. 
Theagenes,  
Fie, be not such a vain Idolater  
The gods may plague you for it.  Theagines. 
plague me for  
Adoring queen Caricles deity?  
They are unjust then, for themselves commit  
The same Idolatry aswell as I  Calas. 
That's but your superstitious jealousy.  
Think you the gods will rival you, or love  
A mortal Virgin? fie 'tis blasphemy.  Theag. 
They have done so, or else the Poets lie,  
Witness Europa's bull, and Leda's swans  
Fair Danae's shower, and Daphne's transformation;  
If their poor beauties had that operation  
To work such strange effects in heavenly powers,  
How much more force, nay violence think you  
Hath hers, to whose compared, theirs are like glass  
To sparkling diamonds.  Caric. 
My dearest friend,  
Forbear these candid raptures of your wit,  
Not my desert, and enter into thought  
Of what concerns us most.  Theag. 
Agreed my goddess.  Calas. 
No more dispute then, but forthwith to sea.  
Delphos adieu, the fates call us away. Exeunt.   

Actus quarti, Scena secunda.  Enter Arsace and her old bawd Cibile. Arsa. 
So sweet a man as thy description makes him?  Cib. 
Nothing inferior Madam, but beyond it;  
His body is a Temple stately built,  
Where Venus comes and offers turtle doves  
To gain his liking.  Arsa. 
Such a majesty  
Accompanying that sweetness too?  Cib. 
As if  
They wedded were together, hand in hand  
Walking in so delectable a mansion.  Arsa 
So active and broad shouldered as thou sayest,  
So tall and portly?  Cib. 
Every way provided  
To satisfy your pleasure.  Arsa. 
Thou hast kindled  
A fire within me; but what Country owns  
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 Engineer  
To work your pleasure.  Arsa. 
But who is the maid  
Thou sayest did bear him company, and was  
So near his bosom?  Cib. 
I suppose she is  
His sister or his wife.  Arsa. 
Is she fair as he?  Cib. 
I never saw one fairer, such a beauty  
As would have made love stoop, and shaken off  
His Eagles borrowed shape, to force a kiss  
From her Nectorious' hand.  Arsa. 
Thou mak'st me jealous  
With praises of my rival.  Cib. 
Let not that  
Trouble your thoughts, he cannot be so foolish,  
That when so great a happiness shall be  
Offered unto him as the love and liking  
Of fair Arsace O●omdates wife,  
Fgypts' great Deputy, but reverently  
Kneel down, and worship such a change in love.  Arsa. 
If thou canst bring, dear nurse, this thing to pass▪  
Thou shalt at once cure two diseases in me,  
Fell love and jealousy.  Cib. 
I doubt it not;  
What mad man but will be content to change  
His Brass for Gold, his Copper for rich pearl?  
Both which he shall enjoy, enjoying you.  Arsa. 
O what a sugared time have I to use  
My sweet disports now that the Deputy  
My husband is employed in the war  
Against Hydaspes' King of Aethiopia  
About the Smaragd mines, pray heaven they end not  
Before my pleasure's period.  Cib. 
Never fear it.  
You shall have time enough to bathe in bliss.  Arsa. 
See Cibile who knocks there. one knocks.  Cib. 
Calasiris  
And the fair parties.  Arsa. 
Heavens! conduct them in.  Enter Calasiris, Theagines and Cariclea. Calas. 
All hail unto the Palace of my Prince,  
Madam it may seem strange unto your Highness,  
That I presume to bring these strangers with me  
To kiss your Princely hands; I make no doubt  
But when you shall be well informed of  
Their bi●●h and breeding, it will plead my pardon.  Arsa. 
What need this compliment? you're welcome sir,  
So are your friends, when did you ever know me  
Unkind to strangers, or inhospitable  
To such as these, whose outward looks declare  
Their inward minds, and speak their noble parts?  
So elegant a grace and stately beauty,  
As shineth in their countenances cannot  
Proceed but from some Princely pedigree,  
Pray sir speak whence you are?  Theag. 
Most beauteous Lady.  
Please you to understand, we are of Greece,  
Descended of a Noble family,  
Which ne'er produced yet unworthy branches,  
Let it suffice (I do beseech your Grace)  
We open it no further; we have been  
Robbed on the sea by pirates, but redeemed  
By Noble Calasiris, and brought here  
To Memphis stately City.  Arsa. 
Is this Lady  
Your sister, or your wife?  Theag. 
My sister Madam,  
Tost equally with me by fortunes blasts.  Arsa. 
but now those storms are past, and you are in  
A quiet harbour: pleasant calms appear.  
Sir, I must rob you of your guests.  Calas. 
I durst not  
Deny you Madam, though I must confess  
I should to any other.  Arsa. 
Cibile,  
Prepare their lodging near our own, and let  
No costly furniture be wanting there,  Cib. 
It shall be done with speed.  Arsa. 
My noble guests,  
I know not if you would retire alone  
Into your private chambers, travel doth  
Require repose, please you to follow me,  
I'll be your glad conductor.  Caric. 
O I fear  
This kindness is some love plot on my dear. Exeunt   

Actus quarti, Scena tertia.  Enter Thisbe sola. This. 
What sly evasion to put off thy guilt  
Is left thee now poor Thisbe? what device  
To shun the severe justice of the Law?  
All will be now discovered, and my plots  
Return upon myself, the heavens are just  
In sending Cnemon home from banishment  
To punish me in cheering of himself,  
Canst thou behold his face, or speak one word  
In thy defence, when he stands forth t'accuse thee  
Before the people? O what shame, what curses  
Breathed from a general mouth will weigh thee down  
Even to Avernus' gulf; I feel the weight  
Of my offences poised in the scale  
Of sad despair; O thou incendiary  
Of all this mischief, saith my guilty thoughts,  
Thou murtheress of thy mistress, hie thee hence  
To the infernal shades, where never light  
Appears, but gloomy darkness covers all  
Under her sable mantle, there find out  
Medea, Clit●mnestra, Pasiphae,  
Long since condemned for murder to this place,  
Companions of thy shame; why ling'rest thou  
Upon the earth? is not thy sin complete.  
And ripe for hell? yes, yes, I know it is,  
I know it is, my sad despairing thoughts,  
I'll follow your suggestions, gentle viol  
Reserved for such a use, this kiss from thee  
Shall cross the sentence of the Law's decree. She drinks poison.  Enter Aristippus and Cnemon. Arist. 
Hold, hold thy hand, drink not the poison down,  
Thou desperate woman.  This. 
Not to gain a crown,  
'tis 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 do confess young Cnemon was  
Unjustly banished, I and Demeneta  
Did forge that plot against him, for the which  
We have our condign punishment.  Cnem. 
'tis done, now put your hand to't she signs i●.  
Dying Thisbe. she dies.  Arist. 
Son 'tis enough to clear thee of all things  
Can be objected; i'll forthwith declare  
This matter to the people, and produce  
Thisbe's confession, strengthened 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 presently 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 employed in your service  
Who am a 〈◊〉 too, and borne in Lesbos:  
Most beautiful young man cheer up thyself,  
I bring th●● joyful news, Arsace loves thee,  
Arsace the who●●●avour kings have kneeled for,  
Doth kn●el● to th●e petitioning thy love  
With 〈◊〉 oblatio a both of pearl and gold.  Theag. 
O heavens, my prophecy is too too true,  
My ●eal●u●ie foresaw this.  Theag. 
Tell Arsace  
My sister and myself both kiss her hands  
And do return her humble thanks for all  
Her noble favours, but that she doth love me  
I think it strange, whose ●●so●nd is a man  
So far beyond my rank as put in balance  
With worthless me, it would not brook the trial.  
We know you are her hands, her eyes, her ears,  
Her mind, her all, for country's sake persuade her  
(I do beseech you) to remove her thoughts  
Upon some worthier person; all that we  
De●re is only this, that she would please  
To send us back again to 〈◊〉  
And ●e●er bring strange banished, restless lives  
Unto so high and excellent a fortune.  Cib. 
My son be ruled by me, be not so foolish  
To shun this happiness that courts thee now,  
Embrace it, lest hereafter thou repent  
Thy oversight▪ 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 stomach, which ne'er brooks,  
Affronts of such a nature.  Theag. 
Tempt me not,  
But tell your mistress I despise her lust  
As much as prise her love, you shall oblige us  
Unto you in a bond of love and kindness  
To get us leave from her hence to depart  
To seek our fortunes.  Cib. 
Obstinate young man,  
That wilt not see thy good, Lady persuade  
Your brother to some reason, you may hap  
To work upon his nature, and prevail;  
I leave you to yourselves. 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 adorn our chambers  
With stately hangings wrought with sundry colours,  
Which came from Sidon and fair Lydia?  
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 won?  Cib. 
Not all the art  
I have can work him to it.  Ars. 
Do my favours  
Make no impression in him?  Cib. 
Yes of thanks,  
No otherwise, he craves leave to depart,  
A sign he doth not like his entertainment.  Arsa. 
Thou mak'st my hot blood cold within my veins  
As if an ague ceased me; how depart,  
E ● he get 〈◊〉 power, I am resolved  
T'enjoy him, or destroy him.  Cib. 
A right course  
Your wit hath found out mistress, my advice  
Is this, that on●e more you solicit him  
By fair entreaty and persuasive memes  
To win him that way, but if he stand out  
And stubbornly refuse to grant your suit,  
Let him be tied unto cold fare hard lodging,  
And give him up unto your Eunuch's hands  
To be scourged and tormented, for young men  
Regard not when they are entreated fair,  
But when enforced, than they stoop and yield.  Arsa. 
'tis well advised, but how can I endure  
To see that body bleed?  Cib. 
Madame you are  
Too pitiful, if that an eyesore be  
To see him scourged, you may refrain the sight,  
I know 'twill mollitie his haughty stomach  
To your desire.  Arsa. 
First try all means, before  
You put this last devise in execution;  
But Cibile what cause or colour have we  
To hold them prisoners, or detain them here  
Against their wills?  Cib. 
We'll give it out, they came  
As spies from King 〈◊〉 army hither,  
To view the strength of Memphis.  Arsa. 
Excellent.  
How shall we handle fair Cariclea  
His beauteous sister?  Cib. 
Sister, I believe  
She is his mistress rather, for such dalliance  
As I have seen between them argueth love  
Of a more fervent nature; I have come,  
And found them kissing with such ardency,  
As is they fain would have their souls 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 denial;  
Si tout this business further, and observe  
Their looks, their gestures▪ give an ear unto  
Their privatest discourse, for this concerns  
My business mainly; if Cariclea prove  
A bar to my desires, we must remove her.  
Go presently and know the young man's mind,  
If he will yield yet, but if he refuse,  
Let Euphrates the Eunuch punish him  
With irons to pull down his lofty heart.  
So far I'm gone, pursuing my desire,  
Hell shall not make me now back to retire. Exeunt.   

Actus quarti, Scena sexta.  Enter two judges, than Aristippus and Cnemon. Arist. 
Although I do not doubt most learned Judges,  
That your grave judgements would acquit my son  
Without more proofs then by the sequel of  
This business doth appear, yet to the end  
To make his innocence the more perspicuous  
Which hath so long strived to break through this cloud  
Of falsehood and deceit, I here have brought you  
Thisbe's confession, and her hand subscribed  
For confirmation of it, please you see  
What it contains. the judges read it.  1 judg. 
When did she write this?  Arist. 
Presently upon  
Her poisonous draught, her conscience prompting her  
Unto so good an action.  2 judg. 
Was't voluntarily done without constraint?  Arist. 
Yes, for what force hath power to work upon  
The settled resolution of a person  
Whom death is ready for to seize upon?  
It came free from her, the confession was  
Her own invention, and the hand her own.  1 judg. 
But will you swear to this?  Aristip. 
I will▪ and safely.  
By all the gods 'tis true, else let me be  
St●ac●e with their thunder for my perjury.  2 judg. 
It is enough, we do acquit your son,  
Long may he live the comfort of your age;  
〈◊〉 dismiss the people, it is done.  Arist. 
Thus innocence shines clearer than the sun. Exeunt.   

Actus quarti, Scena septima.  Enter Arsace and Cibil. Ars. 
Now will he bend or break, yield or endure  
More punishment? how do his setters please him?  
How doth he bear his stripes?  Cib. 
With patience  
And manly fortitude beyond belief,  
Takes glory in his sufferings, and becomes  
More unrelenting now then heretofore.  Ars. 
What a strange nature hath this savage man,  
Will nothing work upon it? cannot love  
Persuade him, nor the force of punishment  
Compel him to humanity? some Tigress  
Or she Wolf 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 expressed it;  
I heard him to exclaim thus, dear Cariclea,  
My love, my life, my heart, thy only 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 mistress, wherefore if you please,  
Le's (as the proverb saith) cast our last anchor,  
And seek some means to ●id her of her life,  
For when he knows she's dead, 'tis very likely  
He'll change his mind, when hope of love is gone.  Arsace. 
Thy counsel pleaseth me, and i'll command  
This stop to be removed presently.  Cibile. 
How, will you do it without course of Law  
Or order lie proceeding, who will do  
In this point your commandment? for although  
All things are subject to you, yet the laws  
Are free, and will not let you kill without  
The judgement of the Persian magistrates;  
Besides we should be careful how we did  
Accuse the maid, lest we should not be able  
To prove what we do lay unto her charge.  Ars. 
How then shall we contrive it?  Cib. 
Daintily,  
By a more sure and far more safe a way,  
By a strong subtle coppe of deadly poison,  
The plot is laid already, and the potion  
Prepared, I stay but only for the patient  
T'administer it.  Ars. 
Is any gone to call her?  Cib. 
Yes, Aura madame.  Ars. 
Well i'll leave you then,  
Strong physic's best for stubborn natured men. Exit Arsace.  Enter Cariclea, with Aura weeping, and servants. Cib. 
Why do you weep, sweet heart? 'twill 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 released, and come unto thee,  
Therefore be merry; 'twas his foolish fault  
And disobedience to my mistress service  
Made him to be committed; nicety  
Is naught in young folks, 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 news, therefore rouse up yourself,  
And now at length eat something; Aura lay  
The table, I have made some meat, I hope  
Will comfort your weak stomach, sure you are  
Too blame to fast so long.  Caric. 
But is this true  
That you have told me? you so often have  
Deceived me with untruths as I scarce date  
To credit any thing you say unto me.  Cib. 
By all the gods 'tis true, which if it be not,  
Let me be poisoned at this table here  
And be a sad example; more this day  
Your business all shall be dispatched, so that  
You shall not need to take more care hereafter,  
If by refraining from your meat you do not  
Destroy your health and die, pray eat a little.  Caric. 
On confidence that this is true ay will.  they sit down and eat. Cib. 
Aura give me some wine, Cariclea health  
Remember good Theagines.  Aura mistaks and gives the poisoned cup to Cibile, she drinks, but powers half of it on the ground when she tasted what it was, looking cruelly upon Aura, the poison suddenly works and she begins to fall, Cariclea supports her. Cib. 
I will not have thy help, false wretch, I will not  
thoust poisoned me, bear witness all here present  
That see me die, I lay my death on none  
But her and this quean Aura, so inform  
Arsace that she may revenge my death. she dies.  Caric. 
See here the justice of the heavens displayed  
To mortal 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 own lot to drink it.  Arsaces' servants bind Cariclea and Aura. 

What do you mean to bind me a weak maid,  
I'll go 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 far have we marched by the banks of Nile,  
And conquered Philaes, and the Smaragd mines,  
Thus far hath fortune favoured our attempts,  
And stern Bellona set our conquering feet  
Deep in the bosom of th' Egyptian Land;  
Are we not now revenged Sysimethres  
For thy uncivil barbarous entertainment,  
When we employed thee our Ambassador  
To Oroondates Deputy of Egypt?  
How think you, do they not repent the wrongs  
And disrespect they gave thee, contrary  
Unto the laws of Nations? do they not  
Wish that they had surrendered to our Crown  
Those lands we justly challenged for our own?  Sysim. 
I think they do, and curse their arrogance  
That hath brought home the wars unto their doors;  
It cannot choose but vex their very souls  
To see so fruitful and so fair a soil,  
Their native Country, overrun and spoiled  
By the incursions of a hostile army.  Hydasp. 
'tis fit they suffer for their usurpation;  
But where lurks Oroondates since his flight  
In our last battle, no news yet of him?  Sysim. 
Fame gives it out, he is within this town  
Of Syene with the remnant of his army.  Hydasp. 
Will not the Town yet come to composition?  
Will it hold out yet longer notwithstanding  
Our water-works to drown them?  Sysim. 
Royal sir,  
As soon as we had cut the banks of Nile  
And let the river in upon the town,  
Th'inhabitants began to see and feel  
Their misery, for suddenly the water  
Encompassed fair Syene round about  
That it became an Island, and by sinking  
Into the earth below the walls foundation,  
The weight above begin to shake as if  
It would have ●allen down in every place;  
Then suddenly arose a piteous cry  
Amongst the people of the town, imploring  
The god's assistance, and the Deputy  
It seems by this extremity constrained  
First camed letters ●yed to a stone  
As messengers to be shot to our camp  
Out o● a sling, and archers from their bows  
Sent their swift winged arrows to speak for them,  
But both fell short and perished in the water;  
At last when we by signs perceived their minds,  
As holding up their hands in token of  
Submission, and sometimes behind their backs,  
In token they were re●ly to receive  
Bands ●o they might find me ●ie, we sent out  
Some boots to talk with them, who brought us word  
They would surrender to your royal hands  
The town of Syene, if you would be pleased  
To grant some poor conditions.  Hydasp. 
What are they?  Sysim. 
First Oroondates makes request that he  
And all his soldier without interruption  
May march forth as best sinteth their profession,  
With all their martial habiliments  
And arms about them, next to be convoyed to  
Elyphantina with you royal 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 army, and beside be put to death  
With racks and tortures.  Hydasp. 
What a fool is he  
To make his own conditions, or to argue  
Of such a matter? doth he not conceive  
He is not in his own power, but in ours,  
To live or die, why what a madness is it  
For conquered men to argue of conditions?  
But 'tis not noble to destroy a number  
For one man's folly go Sysimethres,  
Take here our seal and sign their articles,  
For pity works upon a noble spirit. Exit Sysimethres.  Hydasp. 
If I could entertain ambitious sparks  
Within my royal breast, or never enter  
Into examination with myself  
Of right or wrong, (as many politicians  
And proud usurpers do not) what should let me  
From adding this large kingdom to my own,  
Stretching my Empire to the mouth of Nile;  
But justice sets down limits to my thoughts,  
Bounds my ambition in, so that I dare not  
Advance one foot beyond it, sacred goddess,  
Divine Astrea, though all king's rebel  
And pay no reverence to thy deity,  
Hydaspes shall adore thee, and his might  
shall never be more potent than 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 fair maid the prisoner?  Arsa. 
Fair without, but foul within.  2 Magist. 
'tis pity vice should bear  
A semblance of fair virtue, or be masked  
Under so sweet a veil,  
Sure by her looks  3 Magist. 
I should not judge her guilty.  Arsa. 
That's a rule  
Deceives us, for the choicest fruits of all  
Ofttimes have rotten cores, and underneath  
The fairest flowers lurk most the foulest snakes.  
That cannot hold,  
Bring forth the prisoners;  
You are accused for poisoning Cibile,  
How do you answer this?  Caric. 
Who's my accuser?  Arsa. 
Myself, and these my servants, who were present  
When the old woman died, and heard her name  
Thee, and that other guilty of her death;  
Canst thou deny the fact?  Caric. 
I'll answer thee  
Proud dame, if my Theagines live yet,  
I say, I am not guilty of this murder,  
But if by thy most damnable attempts  
His purer soul hath left the earthly prison  
Of his fair body, I declare myself  
Guilty of this and whatsoever else  
Thy malice can invent, I was the woman  
That poisoned then thy nurse, who trained thee up  
To all those goodly virtues of thy mind;  
I do desire to suffer, kill me strait  
That I may meet my lover, who so stoutly  
Resisted thy soul lust, and lewd enticements,  
Choosing to die rather than condescend.  Arsa. 
Base quean, how dared thou take unto thyself  
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 witness that when first  
This woman and her friend came to the Palace,  
I entertained them as became the state  
Of greater persons, and so long continued  
My favours to them till by open proof  
I found they came as spies to 〈◊〉 sent  
From King Hydaspes' army, than indeed  
I did begin to draw back my affection,  
Many more things inciting me to do it  
Which I forbear to speak of, but in brief  
Although I loved this maid so as to make her  
My bosom-friend, and my most dear companion,  
She hath repaid me as you see, and poisoned  
My trusty woman, is't not to be doubted  
Her purpose stretched yet further, even to me?  Caric. 
I do confess yet once again, I poisoned  
Thy nurse, and would have done so much to thee  
Had I not been prevented.  Aura. 
O Cariclea,  
Unhappy maid, why dost thou wrongfully  
Accuse thyself, and draw on death upon thee?  
Hear me right grave and most impartial Judges,  
There is no fault in her, I only, I  
Gave Cibile the poison by mistake,  
Which was prepared for this virtuous maid  
By that old beldame, this is true, or else  
Ye gods hurl down your thunder on my head.  2 Magi. 
But how came this mistake? make it more plain.  Aura. 
Old Cibile my mistress did prepare  
This cup for fair Cariclea, I was forced  
To have a hand in't too; when I should give  
The poisoned cup unto Cariclea,  
And Cibile the other, I know not  
Whither being troubled with so strange a deed  
Or hastily called on by Cibile,  
I changed the cups, and poisoned the old woman.  Arsa. 
This is a forged devise, believe it not,  
This woman is a traitor, and conspires  
With them in all their plots, as privy to them.  3. 
If she that calls herself Cariclea.  
Be guiltless of this business, what should make her  
To cast herself into the jaws 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'er to see  
Much less t'enjoy her husband, without whom  
Life seems a burden, hastens on her death.  1. 
Madame you must produce some witnesses,  
Or we shall clear the prisoners.  Arsa. 
Here are five  
Will be deposed they heard Cibile charge  
These two here with her death.  2. 
What say you friends.  
Dare you swear this?  All 5. 
We dare and will, by Isis,  
And ●l the gods 'tis so.  3. 
Then we must pass  
Sentence according to the law, which most  
Depends on witnesses, your doom 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  
Terrestrial ball, you that do take revenge  
On such as work impiety, bear witness  
I die an innocent, and willingly  
Submit myself to death, for to avoid  
Th'▪ intolerable griefs that burden me;  
Vouchsafe to take me gently to your hands,  
And speedily inflict your punishments  
Upon this whore Arsace, who hath plotted  
This mischief to no other end and purpose  
But to take from me my Theagines. Exeunt.   

Actus quinti, Scena tertia.  Enter Caricles solus, Nebulo listening. Caric. 
Cariclea raped, 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 robbed and spoilt  
Of its chief jewel, and my life, Cariclea?  
O sacrilege unheard of! can you sleep  
And wink at this? or is your anger to me  
Implacable, and therefore to torment  
My heart the more, you seem not to regard it?  
Was't not enough, O cruel powers, to kill  
My daughter at her Nuptial, and my wife  
For grief thereof, but to augment my sorrow  
Beyond the bounds of reason, give consent  
Unto Cariclea's rape, who was my joy,  
My only comfort, heart, yea life and all?  
Well I will once more put on pilgrims weeds.  Nebu. 
Ha, what was that? a dreadful sound me thought  
More pilgrimages? stay but listen yet.  Caric. 
And go in quest of thee throughout the world,  
First to Thessalia, where that thief was borne  
That stole thee hence, then unto Memphis City  
Where Calasiris that false priest remains.  Nebu. 
I am confirmed in horror, 'tis too true  
He'll travel once again, but soft attend.  Caric. 
And if I find thee not, i'll travel further,  
Even to the utmost bounds of Aethiopia,  
Where I suppose thy parents live and reign.  Nebu. 
To Aethiopia, what strange land is that  
(I marvel) oh, oh now I do remember  
Sysimethres was borne there as he said; Nebulo discovers himself.  
We shall be black as devils it we go there.  Caric. 
What Nebulo, my trusty friend and servant,  
Prepare thyself to accompany thy master.  Nebu. 
Where sir, unto the temple of Apollo?  Caric. 
Beyond the seas I mean.  Nebu. 
Beyond the ●eas;  
He's mad I think, or hath some worse disease. aside.  Caric. 
I hear you sir, it seems your grown a Poet  
You rhyme so well.  Nebu. 
I care not who doth know it.  Caric. 
Raptures still flow upon thee more and more,  Nebu. 
But this bad news of yours doth vex me sore,  
That you will cross the seas, the bare conceit,  
Will keep me seven days 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 says  
Doth flow in verse.  Nebu. 
Then I shall wear the Bays.  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 cross it.  Caric. 
What's that thy wife?  Nebu. 
You have hit the mark, 'tis dangerous (I can tell ye) for me to go abroad and leave her at home, I had woeful experience on't after our last peregrination.  Caric. 
What did she make thee a cuckold in thy absence:  Neb. 
I know not, but she dubbed me knight of the forked order.  Caric. 
Why that honour is for term of thy Life man; thy staying at home cannot take it away, nor thy going abroad add unto it.  Nebu. 
No, do they not rise by degrees? I suppose yes, as in this manner, from Knight to Lord, from Lord to Earl, from Earl to Duke of the forked order, and so forward: but my ambition is not to climb so high, therefore i'll stay at home and prevent that promotion.  Caric. 
fie, prevent thy honour?  Nebu. 
My Nebulona will heap enough such honours on my head, If I follow your counsel, but I tell you again I am not ambitious so to be promoted, yet notwithstanding, so well I love you, that rather than you shall go alone, i'll once more adventure my fortune.  Caric. 
Spoken like a right honest man, come let's away then withal expedition.  
Delphos and Greece farewell, your priests hard fate  
Denies him still 't▪ enjoy a settled state. Exeunt.   

Actus quinti, Scena quarta.  Enter Theagines, Cariclea, and Aura. Theag. 
And hast thou scaped the fire my dearest love?  
Miraculous deliverance! let me hear  
The manner on't related.  Caric. 
Thus it was,  
After we were condemned to be burnt  
By foul Arsaces' slanderous report  
For poisoning Cibile, a blazing fire  
Was made, and we two cast into the same,  
And whereas it was thought by every one  
The fierceness of the flame would soon consume us,  
It proved clean contrary, for we stood in  
The midst of it untouched, for every side  
It gave us way, and never singed our clothes,  
Although Arsace with a threatening 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 declared  
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 again to thee my dear, 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 seem so,  
But still to be tossed on the angry seas  
Of rigid fortune and ne'er 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 peaceful being.  Theag. 
Oh sweet, let not the sense of misery,  
Make you offend the gods thus, but be patient.  Caric. 
'twas rashly spoken, and I do repent it,  
My dear Theagines; now I remember  
A dream I had last night, but had forgotten  
Till now to tell it you, this was the verse.  
By virtue of Pantarbe let fear of fire removed be:  
An easy thing to Persaeti●, though else right strange to see.  Theag. 
The gods are good to us, for I likewise  
Am made a Poet by remembering now  
An answer which last night some spirit gave me  
Who seemed to say this,  
To morrow shalt thou with the maid escape Arsaces' hand.  
And soon be b●ought with her into the Aethiopian land.  Caric. 
That Oracle hath but a sad construction,  
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 signify the soul and bodies parting.  Theag. 
Still how you err! calamity hath made you  
Forget yourself, and always doubt the worst,  
Turning all things to a sinister sense,  
The Oracle is plain, 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 appear,  
Yet it is credible the gods can do it;  
We must leave that unto their secret workings.  
Now what your verse should mean I cannot guess.  
Which doth contain sumany contrarieties,  
For Pantarbe, in its true signification,  
Is taken for all fearful, yet it would not  
Have you to fear the 〈◊〉.  Caric. 
I do believe  
This ring preserved us both from force of fire,  
Wherein is set a precious stone called Pantarbe,  
And round about some holy letters written;  
My Fascia▪ if you do remember well,  
Did mention such a one among my jewels▪  
And to be brief, I think that stone containce  
Some heavenly virtue which withstandeth fire.  Theag. 
But then, how was't that Aura perished not?  
She had no Pantarbe to defend han.  Caric. 
No  
But I still held her always in my hand  
Whereon my ring was.  Theag. 
This is probable;  
But now what other Pantarbe have we left  
To shun the next day's danger, for Arsace  
Will not end here, but practise still new mischief.  Aura. 
Despair not, but rely upon the promise  
The gods made you last night.  Caric. 
Distressed Aura,  
What wilt thou do?  Aur. 
Run on, in the same fortune  
That you do, be it life or be it death.  With that enters an Officer from the Camp 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 General Oroondates  
Hath sent me hither from the camp, to bring you  
Unto him, for the fame of your rare beauty  
And virtue in resisting his wife's lewdness,  
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 clear.  Theag. 
Led on then, we are bound to obey. Exeunt.   

Actus quinti, Scena quinta.  Enter Arsace sola. Arsa. 
Ye stern Eumenideses, and direful powers  
Of the infernal kingdoms, muster all  
Your troops together by a general summon,  
For I do cite you to the court of hell,  
My grievances beget this invocation;  
Have I so long served you, and bend my thoughts  
To your low centre? have my actions been  
As lewd as you would wish them, and as bla●ke  
As you yourselves, and could you suffer me  
To fail in this achievement of my lust?  
So much your instigation? is this justice?  
Justice that is a word not known in hell;  
Is this injustice? no, then are you rebels  
To your own laws, I do insist on this:  
What other doctrine preach your ministers  
But foul injustice, rapes, impieties,  
Adulteries, murders, slanders, ignominies,  
False accusations and the like, all which  
My life hath practised? yet ye punish me  
With justice ne'er till now heard in your courts:  
You thought it just Cariclea should escape  
The poisoned 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 feel  
Thy punishment augmented by thy shame?  
Shall the laws triumph o'er Arsaces' will?  
Or Oroondates say he was revenged  
Upon the high and royal blood of Persia  
For wrong I did him? no, since I have failed  
In my desire, these fates I will withstand,  
And die by none but by this Persian hand.  She falls upon a sword, and kills herself.  

Actus quinti, Scena ultima.  Enter Hydaspes, Persina his Queen, Sysimethres with attendance. Hydasp. 
Persina welcome to our camp, how durst  
Our fairest Queen adventure forth to see  
The angry face of Mars? this is no object  
For Lady's eyes, dame Venus' sport's more proper.  Pers. 
Where you are sir, there is my object fixed,  
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 embrace thee; O Sysimethres,  
What is there wanting in the curious model  
Of this rare Architecture, built by nature,  
That mortal or immortal eye can see  
To add more beauty to it than it hath?  
Nothing, I know you'll grant it, than what pity  
Think you it is, so beautiful a frame  
And building should contain within its womb  
No living creature, no inhabitant  
That might support its ruins, but stand rather  
For prospect then for benefit?  Pers. 
this points  
At my unfruitful womb. aside.  Sysim. 
I grant it sir,  
But if the gods have ordered that this house  
So stately built by them, this temple rather  
Shall be reserved for their immortal uses,  
And have forbid that any mortal seed  
Shall dwell therein: it argueth in you  
Sin and impiety so to repine  
At their decrees and secret operations. Enter a gentleman attendant.  Gent. 
Sir the fore-riders of your royal army  
Have ta'en two prisoners the most beautifullest  
That ere were seen, a young man and a maid,  
They wait 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 victory,  
Being the first fruits of the wars.  Enter Theagines, Cariclea, Aura and Bogoas the officer of Oroondates lead in prisoners. 
Ye gods The king raiseth himself from his throne, And sits down again in a study.  
Be merciful unto me!  Sysim. 
What doth ail  
Your royal majesty, that you remain  
In such a studious meditation?  Hydasp. 
I had a dream last night Sysimethres,  
That did present unto my fantasy  
A beauteous virgin, such as is this maid  
Telling me that she was my natural daughter:  
But whence are you, and of what country 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 fair offerings to present  
Unto our gods; but O thou beauteous maid,  
Why dost thou hold thy peace, and answerest not  
Unto my question?  Caric. 
At the sacred altars  
Of the immortal gods (to whom we are  
Reserved for sacrifices) you shall know  
Me and my parents.  Pers. 
O sir, what a maid  
Have you appointed to be sacrificed?  
ne'er have mine eyes beheld a fairer creature;  
With what a stout and an undaunted courage  
Bears she her fortune? I am moved with pity  
At her so flowering age, O had my daughter  
I bore unto you lived, she would have been  
Almost as old as she, I do 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 war  
Should be the god's oblation, to the Sun  
Therefore we'll offer him, she to the Moon,  
The gods must be obeyed, the laws fulfilled.  They all offer to rise, Cariclea falls at the feet of Sysimethres. Caric. 
Wise, grave, and learned sir, be pleased to stay  
A little longer, for I have a cause  
Of consequence to plead before the King  
And Queen Persina, which concerns them too  
Aswell as me, this matter doth require  
A speedy judgement, and I hear 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 hear, most gracious Sovereign,  
This strange appeal, and what this maid requireth.  Hydasp. 
What judgement may this be? or what have I  
To do with her? by what means should I come  
Into her danger?  Sysim. 
Ple●se you to attend,  
She will declare it.  Hydas. 
But take heed that this  
You do, be no true judgement, but plain wrong,  
If I that am a King must stand to plead  
My cause with any prisoner whatsoever.  Sysim. 
Justice and equity never looks into  
The person, but the cause, and he speeds best  
That brings best reasons.  Hydasp. 
But the Law permits  
You only to determine controversies  
Between the King and subjects, not with strangers.  Sysim. 
Wise and discreet men do not measure things  
By the appearance, but by equity.  Hydasp. 
Well let her speak, since good Sysimethres  
Will have it so, but it is manifest,  
She will say nothing to the purpose, but  
Some forged devise to shun the stroke of death.  Caric. 
O Sun, thou founder of my ancestro●  
High pedigree, and all ye other gods,  
Ye noble men that here are met together  
Assist me in this place, and be a witness  
That what I say is true, and by firm proofs  
It shall appear: do you command, O King,  
Strangers or your own subjects to be offered?  Hydasp. 
Strangers.  Caric. 
Then it is fit and necessary,  
You seek out such, I am no stranger borne,  
But of this country, and your subject too.  Hydasp. 
Thou liest.  Caric. 
You seem to wonder at small thing,  
But there are greater undiscovered yet,  
I am not only of this Country borne,  
But of the royal blood.  Hydasp. 
This woman's mad,  
Away I'll hear no more such lunacy.  Hydaspes turns from her in anger. Caric. 
My royal father, I beseech you know  
Your only daughter and despise her not.  Hydasp. 
Sysimethres and grave Gymnosophists,  
How long shall she abuse my patience?  
This maid's distracted, and the fear of death  
Makes her speak any thing how false soever,  
How bold and impudent; I know I had  
Sometimes a daughter, but she died as soon  
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, unless the judges please  
So to command, for you are not to judge  
In your own cause although a King, but must  
Be subject to the law aswell as others  
Which privilegeth you perchance to kill  
Strangers, but neither this law, nor the law  
Of nature doth allow you to destroy  
Your natural children, for the gods to day  
Shall by a strange discovery make you know  
I am your daughter, though you now disclaim me.  
All controversies in the law depend  
One these two points especially, that is  
Firm proof by writings, and sure confirmation  
By witnesses, both which I can produce  
To prove I am your child, my witness shall not  
Be common neither, but the judge himself,  
And here's a writing shall declare both mine  
And your estate.  She gives the Fascia to the Queen, she knows it and is amazed. Hydasp. 
What meaneth this Persina, that thy blood  
Thus comes and goes, and that thy countenance  
Wears such an alteration? is there aught  
Contained 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  
Yourself, the same shall teach you well and truly.  Hydaspes reads it to the end, then gives it to Sysimet: and the rest. Hydasp. 
Persina do you own this character  
As your own hand, and know the birth to be  
Legitimate and true?  Pers. 
By Sun and Moon I swear it.  Hydasp. 
Although you told me that my daughter died.  
I yet believe she was exposed forth  
As here is mentioned but who was the man  
That took her up and carried her to Egypt,  
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 happed to find this might his good luck  
Abuse, and make her play this famed pars,  
Mocking the great desire we have of issue  
By the suborning of some changeling and  
Colouring the truth with this devised Fascia.  
All these doubts must be cleared ere I believe.  Sysim. 
I can resolve you in the first, for I  
Was he that took her up, and carried her  
With me to Egypt, when you sent me thither  
Ambassador (you know we may not lie  
Who are Gymnosophists) I know this Fascia,  
Written with Aethiopia's royal letters.  
Therefore you need not doubt that it is forged.  
Besides 'tis signed with Persina's hand;  
But there are other tokens that I gave  
To him that did receive you at my hands  
Can you produce them?  Caric. 
Yes, lo here they are She shows Sisimet: and the queen her jewels.  Hydasp. 
What are they? do you know them?  Pers. 
Yes with wonder.  Caric. 
These jewels were my mothers, but this ring  
Was yours, I think you know the Pantarbe well.  Hydasp. 
I do 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 means,  
For to omit all other needles questions,  
Your colour's strange and the like never seen  
In Aethiopia.  Sysim. 
She was also white  
That I brought up, and with this virgin's age  
Doth correspond the term of years when she  
Was forth exposed being seventeen years,  
So old seems this fair maid.  Hydasp. 
Sysimethres  
In my opinion you have showed yourself  
An advocate in this cause, not a judge,  
Beware lest while you strive to clear this doubt,  
I may suspect Persina hath been false,  
For how ist possible that such a thing  
Sold be in nature, we two being black  
To have an issue white? this is against  
All humane sense, and reason natural.  Sysim. 
The Fascia tells you how this came to pass,  
Persina in the act of generation  
Contemplatively eyeing the fair picture  
Of beautiful Andromeda, and firing  
A strong imagination thereupon,  
Conceived in her womb the very figure  
Of Perseus' Mistress when she was bound fast  
Unto the rock, and he redeemed her thence,  
For proof let that same picture be presented,  
And then compare them, you shall find the substance  
And shadow nothing different but in life.  Enter a Gentleman attendant. Gent. 
Sir there's a strange priest newly come from Greece  
Desires he may be heard touching this matter,  
Who can inform you of the truth of things.  Hydasp. 
admit him straight. Enter Caricles with the gentleman.  
Grave Sir can you declare  
Ought of this matter, do you know this maid  
And that young man?  Caric. 
I know them both great King;  
That maid which shall be found to be your daughter  
I nourished from a child; one of this country  
Gave her to me in Egypt, and with her  
Rich costly jewels, and a Fascia,  
Wherein was written her high pedigree;  
With her I went to Greece my native country,  
And being priest unto Apollo there,  
When I was busy in the rites and customs  
Belonging to my office, This Thessalian,  
Who vaunts himself borne of Achilles line,  
Stole her from Delphos, and I understand  
Passed many dangers with her; I forgive him  
And crave you would be pleased to do so too;  
For since the gods by divers signs and tokens  
Have unto us revealed their sacred wills,  
And made it plain by strange discoveries,  
Strive not to cross their workings.  Cariclea falls at Caricles feet. Caric. 
O my Father,  
As dear 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 weeps for joy.  
Rewarded for my travell●tis enough.  
I have beheld thy face yet once again.  Sysim. 
What Caricles, do you not know your friend?  
Have you forgot the Aethiopian Legate? salutes him.  Caric. 
No, no, I have not good Sysimethres,  
But do congratulate our happy meeting.  Hydasp. 
We have heard and seen enough, I'm yet unmoved,  
Bring in the picture of Andromeda.  Enter the picture of Andromeda, the King for joy and admiration could not speak, the people give a great shout. Sysim. 
One point is wanting yes strip up your sleeve  
Fair maid, there was a black spot 'boue your elbow.  
It is no shame to show a naked arm▪  
Before your parents' for to pro●e your birth.  She shows there a mole, the Queen runs and embraceth her. Hydasp. 
You strive to wish me white an Aethiopian  
In hindering this sacrifice, you shall  
Do one aswell as tother, for although  
I now believe she is my natural daughter  
Sprung from my loins (as I have seen it proved  
By many argument,) yet I so much  
Fear justice and the gods, and owe such love  
Unto my country, as slay lay aside  
All natural respects, and all regard  
To the succession of my blood, and offer  
My daughter to the gods for your behoof,  
(As Agamemnon did his I phigene)  
Regarding more the public benefit  
Then my own private pro●it and respect.  All the people. 
Save the blood-royal, save her whom the gods  
Will have preserved, appease the Sun and Moon  
With a more lawful sacrifice.  Hydasp. 
Well since  
You▪ ● have it 〈◊〉 though lo●th I am content;  
And now I turn to thee my daughter dear  
With a me●als of my love; but what is he  
That was ta'en with thee, whom you called your brother?  
I ●row he shall not too be proved my son.  Caric. 
In that ●●r pardon me, I did abuse you,  
He s not my brother, but necessity  
Compelled me to dissemble, what he is  
Himself can boldly tell you.  Hydasp. 
Whatsoe re  
He b●, he's destined to be sacrificed,  
So●e women too must bear him company.  
Th●● maid that waits on yo● shall serve the turn.  Caric. 
If he be sacrificed, I'll be that woman,  
Death must not part us two.  Hy●●sp. 
The gods forbid,  
Why say you so?  Ca●i●. 
Because 'tis fore▪ decreed  
I must both live and die with that young man.  Hydas. 
I praise your courtesy and gentle nature  
Unto this Grecian stranger, who hath been  
Companion of your journey, but we cannot  
Break ●o the custom 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 sin t'oppose the gods decrees.  Hydas. 
What will you counsel me to do herein,  
Sysimethres and thou most reverend Priest,  
I will be guided by your wisdoms wholly  
In this affair,  Sysim. 
Through the exercise of joy  
The wisest men, ofttimes we se● are blinded.  
For at the first, great King you might perceive  
The gods liked not this sacrifice which was  
Ordained, who have every way declared  
Cariclea your daughter, and brought hither  
Out of the midst of Greece this reverend man,  
Who brought her up, to fortine your faith.  
Moreover it is plain 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  
Do 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 fair couple  
Have been preserved by fate from many dangers  
By Land and Sea, and as should seem reserved  
For Hymen's instigation, i'll no longer  
Resist the will of heaven, heavens send you joy, puts their bane together  
And a most plenteous offspring to succeed you.  
This is our firm decree, which we'll confirm  
By sacrifice, and worshipping the gods.  
O Sun and Moon, whose sacred deities  
We most adore, since it is fall'n out thus  
By your decrees, that young Theagines  
And fair Cariclea are made man and wife,  
Accept their offerings, and vouchsafe to take them  
Into the order of your holy Priesthood.  
Theagines, I do resign unto thee  
My office, be thou Priest unto the Sun,  
Wear this white Mitre. Takes his Mitre and puts it 〈◊〉 Theagines his head.  Pers. 
And Cariclea thou  
Wear this of mine, which consecrateth thee  
Priest of the Moon, adore her Deity.  Caric. 
Now is the god Apollo's Oracle  
Of Delphos verified, which said of them  
That leaving Greece, and sailing surging streams  
They should arrive at Country's scorched with Phoebus' burnie beam●  
Where they as recompenses due that virtues rare do gain,  
In time to come ere it be long white Mitres should obtain.  Exeunt omnes. 
FINIS.    

thus puts him in mind of his almighty power, 
c Ier 32. 27.  Behold I am the Lord, the God of all fleshes is there any thing too hard for me? 
d Mar. 10. 27.  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 Psal. 115. 3.  Our God is in the heavens: He doth whatsoever he will. Read more hereof in▪ 
f 1 Sam. 2. 1, &c  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 help which God affords in man's extremity, see the next § but one to this.   

§. 40. Of God's perfect preservation.  
II. GOD'S succour is salvation. It freeth out of all danger. Thus much intended Moses, when the Israelites despairing of all help, he thus said to them, 
a Exo. 14. 13.  Fear y● not, stand still, and see the salvation of the Lord. Such was that salvation, as they had no cause to fear those their enemies any more. The like may be exemplified in other deliverances which God undertook to give: especially in the cures which Christ did in the days of his flesh. When his pleasure was to heal any, he made them 
b Mat. 15. 28.  whole: and for evidence thereof, 
c Luke 17. 14.  he commanded L●pens to show themselves to the Priests, whose office it was to judge whether a leprosy were perfectly cured or no. 
d Mat. 9 6. joh. 5. 8.  Others that had been very weak and impotent he willed to carry their beds, that thereby is might be seen that they were perfectly cured. 
e Mar. 5. 41. Luke 7. 14. joh. 11 43.  The dead he caused to rise up. 
f Mar. 5. 19, 20.  Demoniacs he charged to preach the Gospel. But the greatest and best evidence that can be given hereof, is the eternal salvation which is given to Saints, whereunto the Apostle having relation, saith, 
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.  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 help 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 sweth them whom he undertaketh to help cannot but be much encouraged in their distresses to seek help of 
Encouragement to seek help of God. Mar. 5. 20.  him. In such cases as are to men incurable, we use to do much for some present case: and yet fail oftentimes in that which we seek for, and expect at men's hands, as that woman which had suffered manythings of many Physicians, 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 success as she 
Dissuasion 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.  had.  
2. Let us beware of Asa his fault, who in his disease sought not to the Lord, but to the Physicians. How much better had it been to have sought not to the Physicians, but to the Lord. Which I would not have so taken as if Physicians were not at all in any case to be sought unto; but to show 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 means may lawfully, must conscionably be used: but used as the hand of God's 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, etc. and 31. 1, etc. Whether therefore means be used, or not used, let not the Lord be neglected. He saveth.   

§. 41. Of God's taking occasion to help at a pinch.  
III. 
* § 38.  MA●● extrimity is God's opportunity. Then, even then especially is God ready to help when men are at the lowest. To pass over those instances which are mentioned before § 39 there are two proverbes asod in scripture which give good proof to this point. The 
● 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.  one is this, ● In the monus will the Lord ●e scene. Knowledge of the just occasion of this proverb will give light to the true interpretation thereof. The occasion therefore was this. God gave an express charge to Abraham to take his only, his beloved son, 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 mountain which the Lord should show 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 days was he in journeying 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, took a knife, and stretched out his hand 
Quantum ad vo l●n●atem attinet, cruentaverat dextram Patriarcha, etc. Chrys. in Gen 22. Home 47.  to slay his son. Thus in his intent he had slain and sacrificed his son. In all this time did not God show any mind or means to save Isaac: but even then, when there was scarce a step betwixt him and death, the Lord showed himself, and declared his pleasure for preserving Isaac. Now because it was on a mount where Isaac was thus near unto death, and that on the mount, and not before, God showed himself for the preservation of Isaac, thence arose this proverb, In the mount will the Lord be seen. And to be an evidence to all future ages of God's wisdom in affording his help at the last cast, the Holy Ghost prefixeth this clause, as it is said to this day.  

2 King. 1●. 3.  The other proverb is this, The children are come to the birth▪ and there is no strength to bring forth. By this proverb jerusalem 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 pain of travel: the Inhabitants of the city are resembled to the children in the mother's womb: the extremity of distress wherein they were, to the difficulty and danger of travel. Such than was their case, as the case of a woman, which, having a weak child not able to help itself, is spent with pain and travel, and hath no midwife, nor any other means of help. Were they not now brought even to uttermost extremity. In this extremity, when they were so low brought, the Lord helped them. 
2 King 19 35.   
The help 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 
Exo 14 25.  is God the more honoured by reserving himself to such extremities.  
In extremities succour is much more welcome, much better accepted, more highly prized, and man's heart more affected and inflamed therewith. When the Israelites were safely 
Psal. 106. 9, 12.  led thorough the depths, than they sang the Lords praises.  
Is there not now great and just reason that God should take this opportunity to help?  
1. Wait therefore to the very uttermost of an extremity. This being the most seasonable time for God to help, most 
Admonition to wait.  meet it is that we should tarry the Lords leisure, and wait for his season. This the Prophet noteth to be a property of true faith, He that believeth maketh not haste▪ He seeketh 
Isa. 28 16.  not to prevent the time appointed of the Lord. If the Lord tarry, the believer will wait. He well knoweth that there is 
Hab. 2. 3.  an appointed time, which cannot be prevented, which shall not be overslipt. For the Lord will take his opportunity. 

Direction to pray more earnestly, and believe more steadfastly in extremity.  
Heb. 1●. 5.    
2. When thou supposest that the uttermost of an extremity is come, than put fire to the powder of thy prayer; then stir up thy soul to all fervency: then be instant and importunate: then give the Lord no rest; then especially plead these and such like promises, I will never leave thee nor 
Heb. 10 37. 1 Cor. 10. 13.  forsake thee. He that shall come will come, and will not tarry. God is faithful who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to 
Isa. 43. 2.  escape. When thou passest thorough the water I willbe with thee, and thorough the rivers, they shall not over flow thee: when thou walkest thorough the fire thou shalt not be burnt: neither shall the flame kindle upon thee. Be so far from fainting by reason of the extremity of distress; as rather with stronger confidence expect deliverance. This being God's opportunity, put him in mind of thine extremity, and thus plead it, Arise, O Lord, have mercy: for the time to have mercy, yea 

Confidat qui agit paenitentiam, quum venit tempus salvandi.  
Hier. Comment, in Psal. 101.   the set time is come (Psal. 102. 13.) O Lord hear, O Lord forgive, O Lord hearken and do: deserve not for thine own sake, (Dan. 9 19) Only let the truth of confidence be manifested by repentance. He that repenteth may be confident when the time to save is come.   

§. 42. Of applying to ourselves God's dealing with others.  
FOUR 
* §. 58.  Due observation of God's mercy to others maketh men in like cases to acknowledge God's 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 observed how the Lord preserved the simple. Well note the forms of praise that are recorded in Scripture, and you shall find it usual with the Saints to relate Gods accustomed dealing with others to be such as it was with them. To omit the many Psalms of David that are pertinent to this purpose, 
1 Sam. 2. 1, etc. Luk. 1. 46, &c  the two hymns of Annah, and the Virgin Mary give good proof hereof.  

Instruction in the benefit of observing Gods dealing with others, & applying it to ourselves.  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 own case.  
Behold here what good we may gain to ourselves by taking notice of the divine properties as they are exercised on others. Few or none can so well discern the evidences of God's providence and mercy, or of his justice, jealousy, and displeasure in themselves as in others. Objects brought too near to the eye, cannot be distinctly and clearly discerned. Self-love dims men's sight in their own case. When others partake of any good thing, we can soon 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 discern Gods dealing in other men's cases, let us make good use of this our disposition, and do so still, that hereby we may be brought to the mind of this holy man: and finding the Lord to deal 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 thankfulness: as we shallbe, when in truth, and on just ground we can say, The Lord that showeth mercy to them that are in misery, was very merciful to me when I was in misery.   

§. 43. Of the exposition and resolution of the seventh Verse.  
PSAL. CXVI. VII.  
Return unto thy rest, O my Soul, for the LORD hath dealt bountifully with thee.  
HEre beginneth the 
* See §. 2.  second part of this Psalm, which setteth out the Prophet's 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 settling of his soul.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Rest, whereby his inward disposition is here expressed, is opposed to 
b Exo. 23, 12. Gen. 8. 9  travel and labour, or to 
c Ruth 1. 9 Deut. 28. 65.  trouble and sorrow, and that both 
d Lam. 5. 5.  outward and 
e Isa. 28. 12.  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 soul. It importeth an assurance of God's favour to him, and tranquillity of mind, and peace of conscience thence arising.  
This rest he calleth his souls, because it was a rest wherein his soul had solaced herself before: which the Lord having given, he sweetly and quietly enjoyed as his own.  
But it seemeth that his bitter affliction had bereft him of it: and therefore as to a right lost, and recovered again, he saith 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Return. For this is the very word which the Angel useth to Hagar, when she fled from her mistress, 
g Gen. 16 9  Return. As Hagar thorough her mistresses rough dealing with her fled from her: so the soul of this Prophet by reason of affliction fell from her former quiet confidence in God. As the Angel therefore biddeth Hagar, return to her mistress, so the understanding of this Prophet biddeth his soul return to her rest.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Very elegant and emphatical is this manner of the Prophets directing his speech to his Soul, as to another person, thus, O my soul. Hereby his understanding well enlightened, and resolved of God's favour to him, stirreth up his will, conscience, heart and affections to be quieted, and no longer perplexed and troubled with doubts and fears about God's wrath, but to rest assured of his love and favour.  
To show what good ground there was for his soul to repose itself quietly in the Lord, headdeth, For the Lord hath dealt bountifully with thee. The first particle being a causal particle, FOR, showeth that this is added as a reason of that which went before. The reason is taken from the manifestation of God's favour 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 soul.  
Therefore thou O my soul mayst well rest on the Lord.  

i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods repaying.  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 evil: and in both these senses it is attributed to God and men. God is said to 
k Psal. 18. 20.  repay, or reward the righteous according to their righteousness: and to the wicked to 
l jer. 51. 6.  repay or render a recompense. In these respects he is called 
m— 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a God of recompenses. Men likewise are said to repay or render for 
n Psal. 116. 12.  good, and 
o— 137. 8.  for evil. 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 Psal▪ 119. 17.  recompensed, that is, graciously dealt with by him: and 
q— 141. 7.  acknowledgeth that he hath so dealt with him. In this simple signification do 
r Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribuit bonum.  Hebrew Expositors, 
s L X X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bene●ecit.  Greek Translators, and 
t Sic Hier. Aug. alijque.  other Interpreters and Expositors take the word in this place. Thus some of our English Translators turn the word here, hath been beneficial: others, hath dealt graciously. And because the kindness which God showeth, is not scanty, or niggardly, but such as beseemeth his Majesty to give, others thus translate it, hath dealt bountifully.  
To infer any matter of merit on man's 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 bounty of the Lord, would be too impertinent. The word doth indefinitely set down the grace, favour, mercy, or goodness of the Lord, without any particular or distinct respect to extraordinary liberality and bounty.  

Sum.  The principal point here to be noted is the Alteration of the Prophet's disposition. Where before he was restless, now he returneth to rest.  
man's polluted nature. He indeed took to himself our true nature, even the nature of our infirmities, and the infirmities of our nature, but free from sin: no dreggs of corruption were in his nature. Though he therefore seemed to be shaken all to pieces, yet no rebellious, no disordered passion was thereby stirred up in him. These phrases (
g joh. 12. 27.  Now is my soul troubled. 
h Mat. ●6. 38.  My soul is exceeding sorrowful even unto death. 
i— 19  If it be possible let this cup pass from me. 
k— 27. 46.  My God my God why hast thou forsaken me?) manifested a very dolorous agony in his soul, but no seditious mutiny. Such passion in our soul would stir up much sedition: yea after we are truly regenerate. For we are but in part regenerate.  

1. Reprehension of such as disquiet the disquieted.  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 disquietness of soul, take occasion to insult over them, and to trample the more upon them. David was much troubled with such, and oft complaineth of them. In that respect he saith of them, 
m Psal 60 26.  They talk to the grief of them whom thou hast wounded. Thus jobs friends, though they came a long journey to comfort him, yet proved 
n job 16. ●.  miserable comforters. Too many such miserable comforters there are, who when a man hath need of some comfortable cordials, give him (as 
o Ma 27. 34, 48 Psal. ●9. 21. Vrgere iacent●m est inhumanum. C●● pro C ●ab. Post.  Christ's and David's enemies did) gall for meat, and vinegar to drink. The Heathen accounted this a most inhuman part. How ill then doth it beseem them who profess themselves to be Christians?  

2. Admonition to do what may be to settle the unsettled.  2. Let such as thorough God's mercy have peace and comfort in their souls and consciences, so bear with those that are unsettled and perplexed, as they may the better by speaking 
p Isa. 50. 4.  a word in season, quiet and settle their souls. It is an express charge given to such as are 
q Rom. 15. 1.  strong, to bear with the infirmities of the weak: and to such as are 
r Gal. 6. 1.  spiritual, to restore a brother overtaken, with the spirit of meekness: and that for this reason, lest they also be tempted. What any one is subject unto, every one is subject unto. Thus shall we show ourselves to be as a true brother, 
s Pro. 17. 17.  even borne for adversity.  

3. Instruction for being well settled.  3. From this whereunto Saints are subject, to be sometimes unsettled, all have need to give diligence to make their calling and election sure: and to be well instructed how to have 
t Hebr. 13. 9— quantum vertice ad our as Aetherias, tantum radice in Tartara tendit, &c Virg. Georg. l. 2.  the heart established with grace, that therewith the soul may be fast fixed, as the oak is said to be, whose roots spread as far, and grow as deep into the earth, as the boughs thereof grow wide and high into the air; whence it cometh to pass that no storm can overturn an oak: it will sooner be rend and split clean thorough then overthrown. So they who are 
u Col. 2. 7.  well rooted and built up in Christ, and established in the faith: 
x Eph. 3. 17.  and rooted and grounded in love, will sooner have their bodies and souls rend 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 else could the Prophet here say to his soul, Enter into thy rest? Why else should he 
a Psal 42. 11.— 43. 5.  blame his soul for being restless. That 
b joh. 16. 33. Rom. 5. 1.— 14 17.  peace which as proper to the Saints is expressly mentioned in Scripture, proveth as much.  
To embolden, encourage, and hearten them in the sea of this world (that by the storms of affliction they should not be overwhelmed and drowned before they come to 
c Heb 4. 9  the rest which remaineth for them, and 
d 2 Thes. 1. 7.  which the Lord jesus shall give them when he shallbe revealed from heaven) here they have a rest; wherein that we be not deceived, mark the third point.   

§. 46. Of the spiritual rest of Saints.  
III. 
* §. 43.  THe rest proper to Saints is spiritual. It is such a rest as may stand with tribulation in this 
Bona & tranquilla conscientia est lectus anima▪ In hoc requiem capit anima. Bern. S●rm parv. 1.  world. It is a peace which they have in Christ, (joh. 16. 33.) a peace with God, (Rom. 5. 1.) a peace of God that passeth all understanding, that keepeth men's hearts andminds (Phil. 4. 7.) a peace and joy in the Holy Ghost, opposed to meat and drink, (Rom. 14. 17.) A peace of conscience: For, a good and quiet conscience is the bed of the soul, in which it sweetly and quietly resteth.  
This is the best, truest, and surest rest: a rest that sustaineth a man's infirmity: 
b See The whole Armour of God▪ Treat. 2. part. 5 §. 724.  a rest that not only quieteth the soul when the body is disquieted, but also moderateth and mitigateth the disquietness of the body. This maketh us 
e Rom. 5. 3.  glory in tribulations. What made 
f Act. 12 6.  Peter to sleep quietly between soldiers, bound with chains? What made 
g Act. 16. 23, 24, 25.  Paul and S●las, having been sorely scourged, cast into prison, and their feet made fast in the stocks, at midnight to sing? Surely this spiritual rest wherein their souls were reposed: this peace of God. This being the best rest, God provideth it for his bestbeloved.  

Instruction in the true estate of Saints.  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 trials: 
h Heb. 12. 6, 8.  The Lord scourgeth every son that he receiveth. All are partakers of chastisement. 
i 2 Tim. 3. 12.  All that will live godly in Christ jesus shall suffer persecution. Yet as true it is, that the Lord affordeth 
Discamus captivos Dei serves non deseri a Domino sao. Aug. Epist 122 add Victorian.  sufficient supportance, yea, and comfort also in all their troubles, that we may learn that God's captived servants are not forsaken of him. 
k 1 Cor. 10. 13.  God is faithful who will not suffer his to be tempted above that they are able to hear. As 
l Mar 2. 27.  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 Heb 12. 10.  for our profit: and from thence issueth 
n— 11.  the peaceable fruit of righteousness unto them that are exercised thereby. The assistance, comfort, peace, and joy which God giveth even in troubles and afflictions, ministereth just cause for us all to say, 
o 2 Cor. 4. 8, 9  We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed. This is the benefit of spiritual rest, that temporal troubles do not disturb the same. If any be disquieted, and unsettled (as we heard before some might be) it is their own weakness. They have a rest to return unto ordained, revealed by God: whereunto when they recall their spirit, they will return as here the Prophet doth. If thus there be peace and rest to Saints in times of trials and troubles, inward peace, spiritual rest in outward trials, and temporal troubles, who can doubt of their rest in halcyon, in quiet and peaceable times, when there is nothing to disturb the same. The world is altogether ignorant of this peace. If they had a true and due understanding thereof, their mouths would not be so opened as they are against Saints by reason of their troubles.  

Information in the difference betwixt Saints and worldlings.  2. Take notice hereby of the difference betwixt the condition of believers and unbelievers, servants of the Lord, and slaves of the Devil. They have their rest: a rest that may stand with external unquietness. Though in body, and in outward estate they may seem to have no rest: though in that respect they may be thought, 
q Mat. 8. 20.  as Christ, to be in a worse case than foxes, that have▪ holes, and birds of the air that have nests, because they have not where to rest their head: yet have they a rest for their soul: a rest that refresheth and solaceth both soul 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 prosperity, though by reason thereof they say (as the rich fool did Luke 12. 19) to their soul, Take thine ease, eat, drinks, and 〈◊〉 merry: Yet cannot this be but only to the teeth 
Videntur habere tranquillitate●, videntur quietefrui: sed non est quies ub▪ animus inquietus est: non e●● tranquillitas mentis ubi animus exagitatur obnoxi● flimul● conscienti●. Amb. Comment in Psal. 112. Serm 17. verse▪ 5.  outward. They seem to have rest, and to enjoy quiet. But that is no rest where the soul is restless. That is no peace of mind, where the mind is troubled with stings of a guilty conscience. Their conscience is like to the forementioned troubled sea. If they feel it not, it is because they are intoxicated, and made senseless, as the drunkard that lieth down 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 willbe as a roaring lion, and aranging bear: or a bear robbed of her whelps. Pro. 28. 15. & 17. 12.  
3. Envy not (O ye Saints) the rest whereof the men of this world so much boast: return to your own rest: rest satisfied therewith. In your greatest troubles meditate 
Exhortation to rest content in spiritual rest.  thereon, solace yourselves therein. The mariner in hope of coming to a calm haven, patiently endureth all manner of storms while he is on sea. Should not Saints much more quietly bear all manner of troubles, not only in expectation 
Hebr. 4. 9  of that 〈◊〉 which remaineth to the people of God, but also in regard of that inward spiritual rest which they have in the midst of their greatest afflictions.   

§. 47. Of God's favour the rest of Saints.  
FOUR 
* § 43.  SEnse of God's favour is the ground of Saint's rest. After▪ the Prophet had expostulated with his soul about her unquietness, he gave this advice, 
a Psal. 42. 11.— 43. 5.  hope in God, as the only means of settling his soul. Faith is it that persuadeth the soul of God's favour: hence is it that 
b Rom. 5. 1.  being justified by faith we have peace with God. Yea because this peace relieth on God's favour, it is called 
c Phil. 4. 7.  the peace of God. When David was in one of the most desperate distresses that ever befell him, it is said, that 
d 1 Sam. 30. 6.  he encouraged himself in the Lord his God. The assurance that he had of God's 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 Psal. 18. 2.  Rock, fortress, deliverer, strength, buckler, horn of salvation, high tower, 
f— 46. 1.  refuge, 
g— 16. 5.  portion of inheritance, maintainer of lot, 
h— 119 114.  hiding place, 
i— 71. 3.  strong habitation whereunto we may continually resort.  
1. Nothing can satisfy the souls of Saints but God's favour. They find all other things to be 
k Ecl. 1. & 2.  vanity and vexation of spirit. Whereas therefore others say, 
l Psal. 4. 6.  Who will show us any good, Saints say LOrd lift thou up the light of thy countenance upon us.  
2. God's favour is that proper place whither a soul well enlightened and rectified (as the souls of the Saints are) aspireth. Now nothing resteth till it comes to its proper place. Instance light things that fly upward, and heavy things that fall downward.  

Psal. 42. 1, 2.  3. The uttermost end, whereunto the Saints refer 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 attain to that main end at which they aim, they cannot think of a perpetual rest. A traveller hath no settled rest till he come to his journeys end: nor a mariner, nor a soldier, nor any other that proposeth a weighty end to himself.  

Instruction in the restless rests of m●n.  1. Let this only 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 thoroughly instructed in this true rest, are deceived thereabout. He that is destitute of the needful things of this world, supposeth that if he had bread to eat and raiment to put on, he should say to his soul be at rest. He that is in pain conceives that if he had ease he should rest, and desire no more. So he that is sick, if he had recovery▪ he that is in prison, if he had liberty: he that is in any distress, if he had release. Yet when their desire is accomplished they are as restless 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 
Quo plussunt potae, plu● s●iun tur aqu●. Ovid Fast. lib. 1. Ecl. 1. 8.  a dropsy, the more is drunk the more is desired. The eye is not satisfied with seeing, nor the ear 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: 

●●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. Higher Comment l. 16. in Esai. 57 Admonition not to rest till we attain the true rest.  
Gen. 8. 9   they waste in using; they soon melt or dry 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 natural men are unsatisfied in all their desires and endeavours, so among others, they who most set their thoughts and hearts on mischief. Fitly doth the Prophet (Isa. 57 20.) resemble such to the troubled sea when it cannot rest. Yea in the greatest calm 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 Ark was to the Dove. While she was out of the Ark she found no rest for the sole of her foot. Give no sleep to thine eyes, nor slumber to thine eyelids till thou hast found out this rest for thy soul, assurance of God's favour. To be restless till we find this rest, 
Luke 1. 53. Rev. 21. 6.  willbe a means to find it. The Lord filleth the hungry with good things. He giveth to him that is athirst of the fountain of life freely.  


Direction for assurance of God's favour.  
See The Whole Armour of God, Treat. 2. Part. 6 § 71. 72.   3. For gaining such assurance of God's favour as may make thee rest securely therein, observe these rules.  
1. Acquaint thyself with God's promises, which are the only true sure ground of faith and confidence. For God's promises are declarations of God's favour towards man: what God promiseth, man may safely rest upon. It 
Psal. 119 49.  was God's promise whereof David thus saith, Upon it thou hast caused me to hope.  
2. Meditate seriously and frequently on God's properties, as on his grace, mercy, truth, power, etc. This meditation 
See The Whole Armour of God Treat. 2. Part 6 §. 25, etc.  added to faith in God's promises, willbe as oil put into a lamp, which will continue the life and light of it. 
* Verse 5. §. 26  The forementioned description of God by his divine properties showeth that the faith of this Prophet in God's favour was nourished thereby.  
3. Observe Gods former dealing with thee: and call to mind such evidences of his favour as he hath showed to thee in former times. This will give thee evidence of his present goodwill towards thee: for whom he once loveth 
joh. 13. 1. jer. 31. 3. Isa. 49 14, &c  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, etc. saith the Lord.  
4. When thy affections are much prone to heaviness, and thy heart much misgiveth thee (as we speak) by reason of doubts and fears, let thy judgement grounded on God's Word and Promises support thee. A right understanding of God's promises are of force to keep an heavy spirit from sinking. A man's judgement well informed, will convince his affections of folly when they make doubt of God's favour, and so bring them to yield to that which it conceiveth to be truth.  


Exhortation to rest in God's favour.  
Psal. 119. 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Having some evidences of God's favour towards thee, repose thyself therein. Say to God as the Psalmist doth, Thou art my hiding place. The beasts of the wilderness that have their dens, and hiding places, use on all occasions to have recourse thereunto. In their dens they sleep securely: to their dens they carry their prey, and there eat 
job 37. 8.— ●8. 40. Psal. 104. 22  it: when they are wounded, or any way hurt, they make to their dens▪ there they lick themselves whole, if at least they can: but if their hurt be mortal 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 ourselves in him and his favour. If we have cause of joy, to rejoice in the Lord; if of sorrow, to 
Inh●rete illi qui secit v●s. State c●● eo & stabitis Requiescite in eo, & quieti eri●●s. Aug. Confess l 4 c. 12.  mourn and ●hed our tears in his bosom: while we live, to live in him, when we die, to die in him: even within the arms of his favour. Thus shalt thou be sure to be safe in all estates; for safe is he whom the Lord doth keep. 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 one's self.  
V. 
* §. 43.  MEn must stir up themselves to that which they see to be good for them. As the Prophet doth here stir up his soul to return unto her rest, so in other places to 
a Psal. 42. 5.  hope in God, 
b— 62. 5.  to wait upon God, 
c— 103. 2.  to remember all his benefits: yea and 
d— 146. 1.  to praise the lord To the proof of this point tend all such exhortations as in Scripture are made in the first person, as such as these, 
e Heb. 4. 11.  Let us labour to enter in that rest. 
f— 16.  Let us go boldly to the throne of grace. 
g— 6. 1.  Let us go on to perfection. 
h— 10. 22.  Let us draw near with a true heart, etc. By these, men of God stirred up themselves as well as others.  
For even they, who are in place and have any calling, to stir up others, 
i Act. 14, 15.  are men of like passions with others, and are not only subject, but prone also to wax dull, cold, backward to holy duties, even to such as tend to their spiritual comfort. 
* § 44.  We have showed that the best may be much disquieted and restless. And therefore have need to 
k 2 Tim. 1 6.  stir 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 mistress, the affections are as hand-maidens. The mistress may see that to be very meet to be done which the hand-maidens are loath to do, and thereupon quicken them.  
2. By distinguishing betwixt the spirit and flesh. 
l Mat. 26. 41.  The spirit is oft willing when the flesh is weak. Yea when 
m Rome 7. 22, 23.  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 heaviness of the flesh, man is said to stir up himself.  

Direction for counselling one's self.  Learn here how beneficial a man may be to himself: how he may instruct, direct, encourage, and comfort himself: namely by well using that light of understanding which God giveth him, and by applying that wherein he is well informed to himself. On this ground when we are tempted to a sin, when we find passion, pride, lust, or any other corruption beginning to arise in us, let us make our case to be another's case, and by our understanding reason with our souls as if they were other persons: and what we would in such cases say to others, let us say to our own souls, as the Psalmist, Why art thou disquieted O my soul? 

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.   And here, return unto thy rest, O my soul. Many that much doubt, and even despair themselves, can produce sound grounds to move others to be confident in God, which if they would press upon their own souls, they might be much quickened thereby. They can tell others, that when God seems to hide himself, it is but a cloud that keepeth away the brightness of God's favour, which shall be driven away, and therefore they ought to hope and wait. 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 be plentiful and powerful in persuading others to bounden duties, and dissuading them from disgraceful vices. If thus they would deal with themselves, what good might they do to themselves? Thus should they never want (no not when they are most retired, most private, even by themselves alone) an instructor, a director, a counsellor, a comforter. And no counsellor, no comforter can be more powerful with a man's soul, than himself.   

§. 49. Of the exposition and resolution of the eight Verse.  
PSAL. CXVI. VIII.  
For thou hast delivered my soul from death, mine eyes from tears and my feet from falling.  
THe forementioned kindness of God is here particularly exemplified by the deliverance which God gave him from his distress.  
How his soul may be said to be delivered hath been before showed on vers. 4. §. 24.  

* Metonymia effecti.  Death is here put for such a desperate distress as threatened death. In the case wherein he was (to use the Apostles 
2 Cor. 1. 8, 9  phrase) he despaired even of life: he had the sentence of death in himself: 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 distress is 
* In abstracto.  thus by this word, death, set out to aggravate his danger, and to amplify God's deliverance. Hereof see more on Vers. 3. §. 15.  
The tears of his eyes are here mentioned to show how he was affected with that affliction. Tears are outward effects and signs of inward anguish. When jerusalem was carried captive into a strange land, 
b Lam. 1. 2.  She wept sore in the night: her tears were on her cheeks. Yea Christ (who with the nature of our infirmities, 
c Heb. 4. 15.  assumed the infirmities of our nature, yet without sin) had in his bitter agony 
d— 5. 7.  tears forced from his eyes.  
God's delivering of this Prophet's eyes from tears, implieth a removal of that distress whereof these tears wered sign: with which his soul was so troubled, as his eyes gushed out with tears: so as the 
* Metonymia Effecti vel Adiuncti.  effect or sign, is here put for the cause.  
Falling of his feet, doth yet further aggravate the distress. The word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  falling, signifieth such a violent forcing of one as he cannot stand: as where it is said 
f Psal. 118 ●13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in forcing thou hast forced me to fall. Now feet are the supporters of a body: when they fall, down falls all the body. Hereby is declared, that the violence of his affliction was such, as like a boisterous storm it was enough in his best strength to overthrow him: and it also so wasted his strength and weakened him, as he could not stand, but was ready again and again 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 soul was preserved from being overwhelmed.  

Eripult animal mcam de 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.  Some distinguish the three particulars thus, He hath delivered my soul from death, by giving me a good conscience: mine eyes from tears, 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, etc.  
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 Kind's thereof. And these are three.  
1. His soul from death.  
2. His eyes from tears.  
3. His feet from falling.  
For the Manner. In the former verse he spoke 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 God's bounty had quickened his spirit, and made him in a reverend manner the more bold: so as,  
1. By a due consideration of God's favour to us we are made more familiar with God.  
This Prophets thus speaking to God, Thoù hast delivered, showeth that,  
2. Deliverances are to be ascribed to God.  
The first kind of deliverance, my soul from death, giveth evidence that,  
3. God can deliver from the power of death.  
The second kind of deliverance, mine eyes from tears, 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 foil Saints.  
7. God establisheth such as are ready to fall.  
The fit applying of deliverances to the distinct distresses, as soul or life from death: eyes from tears: feet from falling, demonstrateth that,  
8. God's remedy is answerable to man's necessity.   

§. 50. Of the means to become familiar with God.  
I. 
* §. 4 ●.  BY a due consideration of God's savour to us we are made more familiar with God. Thus 
a Exo. ●3. 12, 13, 〈◊〉.  Moses having duly observed how God knew him by name (that is, took especial notice of him) is emboldened to desire further, to know God, and to see his glory. And 
b 2 Sam ●. 27.  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, been bold) to pray this prayer unto thee. So 
c Ifa. 6. ●.  Isaiah, so 
d— 38. 3.  Hezekiah, so 
e Dan 7. 19— 10. 1●.  Daniel, so many others.  
Manifestation of God's favour worketh faith: the more that the evidences thereof are pondered, the more strength gathereth saith. Meditation on God's goodwill to us, is to faith as a seasonable supply of oil to a lamp, which continueth to preserve the light thereof. Now 
f Eph. 3. 12.  by faith we have boldness and access with confidence: and the stronger faith, the more boldness.  
O let not any evidence of God's kindness pass by without due notice taken thereof. Do in this case with God, as 
g 1 King. 20. 33  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 goodwill to thee. Thus mayst thou gain assurance that thou art in the number of 
h 2 Chro. 20. 7. Isa. 41. 8. Cant. 5. 1.  God's friends. 
i I am. 2. 23.  This was it which made Abraham to be accounted the friend of God, because he believed. God's kindness to men showeth that they are his favourites. As wise favourites therefore are in a reverend manner familiar with their Sovereign, 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 privilege.   

§. 51. Of ascribing deliverances to God.  
II. 
* §. 49.  DEliverances are to be ascribed to God. This hath constantly been observed by such as have been guided by the Spirit of God, as by 
a Gen 14. 20.  Melchizedech, 
b— 3●. 10.  jacob, 
c Exo. 15. 1, 20.  Moses, Miriam, 
d judg. 5. 1.  Deborah, Barak, 
e 1 Sam. 12. 11  Samuel, 
f 2 Sam. 23. 1.  David, 
g 2 Chro. 15. 11  Asa, 
h— 20. 26.  jehosaphat, 
i Isa. 38. 9  Hezekiah, 
k Est. 9 17.  the jews in captivity, 
l Acts 4. 24.  the Apostles, and many other in all ages, yea and the 
m Rev. 15. 3.  blessed spirits in heaven also.  
All deliverances are wrought by God. Whatsoever the instrumental means be, he is the principal efficient and author As he is the Creator of all things, so the Governor, 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 General: recovery of health, not to the potion, but to the Physician: good-workmanship, not to the materials or tools, but to the Artificer: by much more right, victory, recovery, all deliverances, all blessings are to be ascribed to God, who enableth Generals, Physicians, and all others to do what they do, and giveth all efficacy to the means that are any way effectual. It is therefore most just and equal that that which is done by God be ascribed to him. His right it is, and shall he not have his right? Will subjects deal so unjustly with their King, soldiers with their General, servants with their master?  

Reprehension of such as ascribe deliverances to any but to God.  Fie on them therefore that either take no notice at all of such deliverances as they have, or else 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 else. Three sorts of men do especially offend herein. 
n Dan. 5. 22, 23  Idolaters, that ascribe Gods due to Idols. 
o Act 24. 2.  Flatterers, that attribute it to men. 
p Isa. 10 8. etc. Act. 12. 23.  Ambitious persons that take it to themselves. Two great evils are thus committed. The Creator is robbed of his due. To creatures is given more than their due. He the only true God is esteemed as no God. They that are 
Gen. 49. 6.  no Gods are accounted as Gods. O my soul, come not thou into their secret: unto their assembly mine honour be not thou united.  

Exhortation to give God his due.  Be rather of the communion of Saints, whose understanding being rightly informed in the extent of the divine providence, whereby every good thing that is wrought, is wrought, they are so in their hearts affected therewith as they cannot conceal the same, but make their tongues their glory in acknowledging and making known what God hath done to their souls. This, though it be most due to God, yet he accepts it as a kindness, as an honour done to him. And in testimony of his gracious acceptance of this grateful remembrance, he will afterward on other occasions be ready to deliver. 
Si D●i beneficia commemoremus ad maiorem il▪ lum benevolenti. am excitabimus Chrys. Hom. 2. in 2 Cor 1.  For he never repenteth any goodness showed to such as duly acknowledge the same. If we thankfully commemorate his blessings, we shall excite him to confer greater blessings upon us. Behold then a ready way to give glory to God, and to gain good to ourselves.   

§. 52. Of God's delivering from death.  
III. 
* § 49. Particular desperate cases out of which God delivereth.  GOD can deliver from the power of death. He can deliver  
1. In such cases as threaten death: wherein men have cause to fear death; as the Israelites had when Pharaoh with a mighty host pursued them, and they had no way to fly but thorough the sea, (Exod. 14. 2, etc.) and again when they were besieged by the Syrians, 2 King. 6. 24, etc.  
2. When death hath begun to lay hold and to cease upon them, as 
c 1 Sam. 17. 34.  a lion and a bear did upon the lambs which David kept. Thus it seemeth that death had ceased on 
d 2 Cor. 1. 8.  Paul, and on 
e 2 King. 20. 1.  Hezekiah, who notwithstanding were both delivered.  
3. When there is no possibility of avoiding death by any ordinary means. Thus was 
f jon 1. 17.  jonah delivered out of the sea, and 
g Dan. 3. 26.  Shadrach, Meshach, and Abednego out of the hot fiery furnace. 
h Isa. 43. 2.  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 ceased upon them, and deprived them of life. Hereof we have many instances both in the 
i 1 King 17. 22 2 King. 4. 35.— 13. ●1.  old, and 
k Mat. 9 25. Luk 7. 15. joh. 11. 44. Act. 9 40.— ●0. 10. Mat. 27. 52. Rom. 1. 4.  New Testament. 
l Ezc. 37. 2, &c  The vision of dry bones that came together, were knit with sinews, covered with flesh and skin, and had breath of life breathed into them, and lived, was a visible demonstration hereof. But that evidence which far surpasseth all, is the 
m joh. 5. 28.  general resurrection of all at the last day.  
Supreme and absolute is the power and sovereignty of God over all, even 
n Rev. 20. 13.  grave and death, and 
o Heb. 2. 14.  him that hath the power of death, the Devil. They are all his vassals to hold or to let go whom he will.  

Consolation in all distresses  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 1 Sam. 30. 6.  David did, who, when he knew not whither on earth to fly for succour, encouraged himself 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.  

How Gods power is to be rested upon.  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 Dan. 3. 17.  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 known to thee, O King, that we will not serve thy gods. Herein then lieth the comfort which ariseth from God's power, that our God who is able to deliver us, will deliver us, if in his wisdom he see deliverance fit for us. 
Sorites.  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.  

Admonition in all straits to rest on God.  Therefore, what God seeth to be good for us, shallbe done.  
Just cause is here given unto us of looking to God, when death presents itself before our eyes: and to say unto him, 
r 2 Chro 20 12  We know not what to do: but our eyes are upon thee. Cast not therefore thine eyes too much downward. Fixing eyes aright on God, worketh faith.   

§. 53. Of Passion in Saints.  
FOUR 
* § 49.  SAints may be much affected with afflictions. They may 
a Psal. 6. 6.  weep, as this Prophet did: and 
b Est 4. 1.  cry, yea with a loud and bitter cry: and 
c Psal. 32. 3.  roar all the day long: and 
d Mic. 1. 8.  wail and howl: and express other symptoms and signs of much anguish and great grief.  

e job 6. 12.  Is their strength the strength of stones? Or is their flesh of brass? Flesh and blood remaining in the best while they remain in this world, maketh them sensible of smart, of pain, of loss, of disgrace, of other crosses which lie heavy upon them, and press and pinch them sore.  

1. Refutation of Stoical senselessness.  1. Away with the senseless and blockish opinion of Stoics, who say that no passion beseems a wise man. The Heathen Philosophers by that light of nature which they had, have 
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.  sufficiently refuted that paradox. To us that have the light of God's Word (which commandeth expression of passion when there is just occasion, (joel 1. 13.) and hath commended it in such as have rightly done it (2 Chro. 34. 27.) yea and hath expressly recorded the passion of him that is the wisdom of God (Mar. 3. 5.) and taxed the contrary in obdurate persons (. Isa. 22. 12, 13.) it cannot but seem a more than Heathenish and brutish conceit.  
2. Be not too censorious of others passionate manifestation of their grief: especially when there is just cause, and a Christian means is not exceeded. All that Satan could do against job did not so deeply pierce to his soul as his friends unfriendly censure of him.  

3 Exhortation to Sympathy.  3. Have compassion of such as (having cause) are in passion. 
k Rom. 12 15.  Weep with them that weep. 
l 1 Cor. 12. 26, 27.  Let us show ourselves to be fellow-members of one and the same body, by a Christian Sympathy, and fellow feeling of one another's sorrows.  

4. Taxation of insulters at others sorrows.  4. As for such as take occasion from the signs and effects of others sorrows, to insult over them, let them well weigh 
m Psal. 6●. 10, 21, 2●, etc.  the fearful imprecations made against them: and withal know that prophetical imprecations are divine denounciations of judgement. It much provokes the righteous Lord to give them just matter of sorrow, who laugh at others sorrows.   

§. 54. Of God's turning sorrow into solace.  
V. 
* §. 49. 〈◊〉 oculos eius a lachrymis. Fugit enim dolour, & tristitia & gemitus. Amb in Orat de Obits. Theod. . GOD can remove all matter of mourning. He here delivered this Prophet's eyes from tears: he took away all occasion of weeping: in which sense he is said to wipe away all tears from men's eyes (Isa. 25. 8. Rev. 7. 17.) and to bid them refrain their voice from weeping, and eyes from tears (jer. 31. 16. Luk. 7. 13.) Pertinent to this purpose are these proverbes, They that sow in tears shall reap in joy, (Psal. 126. 5.) weeping may endure for a night, but joy cometh in the morning, (Psal. 30. 5.) Answerable hereunto have been Saints prayers, Gods promises and performances. For instance of prayers take these, 
e Psal. 51 8.  Make me to hear joy and gladness, that the bones which thou hast broken may rejoice. 
f— 90. 15.  Make us glad according to the years wherein thou hast afflicted us. Of promises these, 
g jer. 31. 13.  I will turn their mourning into joy, and will comfort them, and make them rejoice for their sorrow. 
h Zac. 8 19  Their fasts shallbe joy and gladness, and cheerful feasts. 
* Isa 30. 19  Thou shalt weep no more. Of performances these, 
i Psal 30 12.  Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness. 
k— 126. 1, 2.  When the Lord turned again the captivity of Zion, then was our mouth filled with laughter, and our tongue with singing. Were not the eyes of that woman, 
l Luk. 7. 38. &c  which so wept as with her tears she washed the feet of jesus, delivered from tears, when Christ said to her Thy sins are forgiven? 
m Isa. 38. 1, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E● stevi● stetu magn●.  When Hezekiah heard this doom, Thou shalt die and not live, he wept with great weeping. But this second message from the Lord, I have seen thy tears; behold I will add unto thy days fifteen years, did questionless wipe away all his tears. Most pregnant for the point in hand is the end of the commission given to Christ, thus expressed, 
n Isa 61. 1. etc.  The Lord hath anointed me to preach good tidings, to comfort all that mourn, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.  
That which God said to Hezekiah, 
o Isa. 3●. 5.  I have seen thy tears, giveth the true and just reason of Gods removing all matter of mourning. For the Lord being full of pity, 
p 2 Cor 1. 3.  the Father of mercies, and the God of all comfort, his bowels are moved at the sight of his children's tears, as it is noted of Christ, 
q joh 11. 33, 35  When he saw Mary weeping, and the jews also weeping, he groaned in the spirit, and was troubled, and wept. And again 
r Luk. 7 13.  when he saw a widow weep, he had compassion on her. Upon that compassion he took away the occasion of her weeping. When God came to deliver Israel from the Egyptian bondage, he renders this reason of his purpose, 
s Exo 3. 7.  I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their task masters: for I know their sorrows. Yea further to demonstrate the notice which the Lord taketh of his Saints tears, there is in Scripture mention made of 
t Psal. 56. 8.  a bottle wherein they are put, as a liquor most precious in God's account: and of a book wherein they are registered, as things to be reviewed, and not forgotten.  

Admonition to mederate mourning.  Learn hereby to set a mean to mourning. 
u 1 Thes. 4. 13.  Sorrow not as others which have no hope. Know that God taketh notice of thy tears: believe that God can and will wipe them away. Believe this when sense and smart of affliction makes thee weep and wail: but especially when with a deep apprehension of thy sins against God, and of his displeasure against thee, thou dost, as 
x Mat. 26. 75.  Peter did, weep bitterly. In these and other like cases thou mayst, and must pray, as the Psalmist did, and say, 
y Psal. 39 12.  O Lord give ear unto my cry, hold not thy peace at my tears. For assuredly he that putteth tears into his bottle and registereth them, will wipe all tears from thine eyes. What he hath done to others, thou being like to them, in like cases, mayst expect. For, God ever remaineth like himself.   

§. 55. Of Saints fall by affliction.  
VI 
* § 49.  GReat afflictions may 〈◊〉 Saints. Though they be not utterly overthrown thereby, they may be (as a man in a quagmire, out of which he hath much ado to come) much foiled. In such a case was he who said, 
a Psal 7●▪ 2  My feet were almost gone: my steps had well nigh slipped. 
b— 91. 18.  My foot slippeth. 
c— ●8 ●7.  I am ready to halt. 
d— 73 ●6.  My flesh and my heart faileth. 
e— 7●. 9  My strength faileth. 
f— 7●. 3.  My spirit was overwhelmed. 
g— ●1. 10.  My life is spent with grief: and my years with sighing.  
How it falls out that this thus befalls the Saints, is showed before on vers. 7 §. 44.  

Exhortation to look to our feet.  The Apostle giveth a seasonable exhortation for preventing, or redressing the danger of this infirmity: which is this, 
h ● ebb. 12 12, 13.  Lift up the hands which hang down, and the feeble knees: and make straight paths for your feet: lest that which is lame be turned out of the way: but let it rather be healed. 
Me●onymia Effecti & Adiuncti.  Hanging hands and feeble knees are the signs of a fainting spirit, and here put for that whereof they are signs. 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, lest 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, soon falls to the enemy. Let us therefore well look to our standing, and well prepare ourselves before hand. The Apostle giveth an excellent direction to this purpose, Eph. 6. 
S● nequaquam rect● suis factis iacta●e audeat, cum videat tantorum virorum & cavendas tempestates & slenda nausragia. Aug. de Doctr. Chr. l. 3. c. 23.  10, 11, etc.  
For particular directions to keep from fainting, read The Whole Armour of God, Treat. 2. Part. 5. § 22.  
Is the forementioned weakness of Saints, and proneness 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 falls, that no man boast himself of his own good deeds, when he beholdeth the storms of such men to be taken heed of, and wrecks to be bewailed.   

§. 56. Of God's establishing the weak.  
VII. 
* §. 49.  GOD est●●lisheth such as are re●die to fall. This he did when he delivered this Prophet's feet from falling. 
a Rom. 14. 4.  He that falleth (faith the Apostle) shallbe holden up: for God is able to make him stand. Very fitly to the point in hand saith the Psalmist, 
b Psal. 40. 2.  He brought me up out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And again, 
c— 94. 18.  When I said, my foot slippeth, thy morcie, O Lord, held me up.  
As God's power, so his pity and prudence, are more clearly manifested hereby. Where the Lord saith, 
d 2 Cor. 12. 9  My strength is made perfect in weakness: he meaneth, that the lower men be brought, and the more weak, 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 
Sic paratus est Deus suscipere cadentem, & ●ripere fugi●●tem, ut videri p●ssi● 〈◊〉 o●●●ous aliis ●i so●i op●ram da re. Ber. in Psal. Qui habit. Ser. 2. Dissuasion from despair.  doth pity and mercy most brightly show itself, when in falling a man is preserved, so as if then he had not been preserved, he had perished. Thus ᵉ Christ showed his pity in saving Peter, even when he began to sink, (Mat. 14. 30, 31.) This than must needs be a principal 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 seem to mind such alone, and to leave all others.  
1. Despair not now, though thy foot be slipping, or thou sinking in a sea of sorrows. God is as near at hand in all out troubles, as 
* Mat. 14. 30, 31  Christ was in that sea where Peter was. As a tender mother, though she suffer her weak 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 again. Yea she will give her servants charge over it to keep it, and to take it up in case it fall. Thus deals thy heavenly Father with thee, poor, weak, feeble brat. 
f Psal. 121. 3.  He will not suffer thy foot to be moved (namely to thy ruin;) He that keepeth thee will not slumber. And lest thou shouldst think that by reason of his greatness he will not take care of thee, He giveth his Angel's charge over thee, to keep thee in all thy ways. They ●●all bear thee up in their hands, lest thou dash 
〈…〉 Prom●●sa 〈…〉 in Psal. 101. Exhortation to 〈◊〉 for hel● in ●alling.  thy foot against a stone, (Psal. 9●. 11, 12.) Despair not then. Mercy, grace and indulgency is promised. Who can despair that knoweth and believeth this?  
2. When thou findest thyself sinking, and thinkest thyself lost, do as 
h Mat. 14. 〈◊〉.  Peter did: Cry out to God, and say, Lord save me. Call to mind his promise, 
i Isa. 43. 2.  When thou passest thorough the waters I will be with thee. Plead his dealing with others, whose feet he hath delivered from falling. Persuade thyself that thy heavenly Father as far surpasseth earthly parents in pity and goodness, as he doth in Majesty and greatness. Hereupon ponder with thyself, and consider if earthly parents can suffer their children, when they are fallen, to lie and cry, and not come and take them up. 
k Isa 49. 15.  Yea 
Expedit omni anim● Deum sempe● attendere, tanquam proprium non modo adiu●●rem, sed etiam inspectorem. Ber lcc. citat.  they may. Yet will not I (saith the Lord) forget thee. If now being fallen thou liest still, and criest not for help, dost thou not justly deserve to be let alone, even for punishment of thy stoutness? Surely it becometh every soul to eye God continually, not only as an helper at a pinch, but also as one that taketh the care and charge of us upon himself.   

§. 57 Of God's seasonable kindness.  
VIII. 
* §. 49.  GOD'S remedy is answerable to man's necessity. 
a Exo 13▪ 21.  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— 164.  When they had no bread, he reigned down Manna from heaven. 
c— 17●.  When they had no water, he opened a rock and gave them water to drink. 
d— 15. 25.  When they had water enough, but it was so bitter as they could not drink of it, he made it sweet. 
e 
— 17. 8. Reddetur populo ●al●citas pris●i●a quam aliquando habuere in eremo, precedence 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   When their enemies infested them, he overthrew those enemies. Accord to all their needs he afforded them fit help. Thus while his people were in the wilderness, 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 Moon by night. Which not unfitly may be applied to men's several estates of prosperity and adversity.  
Remedies answerable to men's necessities are seasonable: seasonable remedies are profitable: profitable remedies are acceptable: acceptable remedies are most available 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 man's good, and his own glory.  
Learn hence wisdom of this wise God: and that in two especial points.  


Directions.  
1 Pray for seasonable blessings.   1. Seek of him such things as are seasonable for thee to receive: as they who in the days of Christ's flesh came to him for succour: The blind, for sight: the deaf, for hearing; the dumb, for speech: the lame, for sound limbs: and so others 〈…〉 remedy, sit for their particular malady. Answerably, art 〈…〉 danger of death? Seek preservation from death, with a ●●●er●ation to God's good pleasure. Doth any anguish so wor●● on thine inward passion, as to force tears from thine eyes? pray to have those tears wiped away. Dost thou find thy ●eet sliding, thy spirit fainting? Desire God either to keep thee from falling, or to raise thee again: and to revive thy Spirit. Seek not unnecessaries: seek not superfluities: seek not to satisfy thy lusts. Well weigh what an Apostle saith in this case, Ye ask and receive not, because ye ask amiss, that ye may consume 
jam. 4. 3.  it upon your lusts.  

2 Seasonably do good.  2. Let thy kindness be as seasonable as thou canst. Give bread to him that is an hungry, drink 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 main difference betwixt a skilful Physician and a deceitful Empiric. The Physician enquireth after the kind of disease, constitution of person, temperature of climate, season of year, 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 Empiric about the maladies that affect the soul, and endanger the eternal salvation thereof, is insufferable. Do therefore good: do it, as David did, According to the integrity of thine heart, by the skilfulness of 
Psal. 78. 72.  thine hands. For which end pray for wisdom of him that is wisdom itself: that so thou mayst be perfect as he is perfect. 
Mat. 5. 48.   
Hitherto of the Prophet's protestation for his inward disposition.   

§. 58. Of the meaning and parts of the ninth Verse.  
PSAL. CXVI. IX.  
I will walk before the Lord in the land of the living.  
THe Prophet's 
* See § 2, 43.  protestation for his outward conversation is here generally propounded.  
This phrase I will walk, is taken diversely. Some take it for an expression of his confidence in the continuance of God's 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 remain, and abide before the Lord. Ancient English Translators inclining to this sense, thus interpret it, I shall walk, in relation to the divine providence, whereby he should be preserved yet longer to live on earth: so as, according to this acception, to walk 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 man's part, rather than a kindness on God's part: for God requireth it of 
a Gen 17. 1.  Abraham as a duty: and commendeth 
b 2 Chro. 6. 16  David for it, as for a duty performed by him. To this acception do the King's Translators incline, and translate it as a promise made on the Prophet's part to God, thus, I will walk. By this manner of expressing his purpose under a solemn promise, he bindeth himself to perform the duty promised. This word, walk, 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 evil. The words joined with it will show what kind of practice it importeth. 
c 1 King. 15. 26  To walk in the way of the wicked is to practise evil: 
d Ier 7. 6.  To walk after other Gods is to practise Idolatry. But 
e Psal. 119. 1.  to walk in the law of the Lord, is to practise what that law requireth: 
f Isa. 33. 15.  To walk in righteousness, is to practise and deal righteously. The verb in the Hebrew is of the 
* Hithpael.  seventh conjugation, which implieth a reciprocation or reiteration of an action. Some learned and judicious Expositors 

indesinen●●r ambulabo. Trem. & I●n.  
Trip●ex est sig●i ficatio Hithp. ●. 1 Recioroca▪ 2 Passiva. 3 Frequentativa.   to express the emphasis of the Conjugation, thus translate it, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will continually walk.  
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 Gen ●. 2●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with God, 
i 2 King. 23 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after the Lord, 
k Col 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worthy of the Lord: all which in effect import one and the same thing. He that walks with God, so carrieth himself as knowing God is by him. He that walks after the Lord, behaveth himself a● a servant following his master, and is ever at hand to do what his master requireth. He that walks worthy of the Lord, so demeaneth himself as becometh 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 Psal. 139. 7.  every where present, to 
m— 12.  see in the dark as well as in the light, and to be 
n jer. 17. 10.  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 do nothing, but that he which seeth it, may approve it; nor to make show of more than he intendeth, but to do the good which he doth sincerely, 
o Col 3. 23. Heb. 11. 5.  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 styleth 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 seem to be put off till it be too late, and he in the grave, where none can walk, where no work can be done, he addeth the place where he would so walk, In the land of the living. On earth there be divers divisions for habitation, and therefore he expresseth the word in the plural number thus, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regio●ibus.  in the regions, implying that in what place soever he should be, he would walk 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 Psalm this time of life is styled 
p Psal. 56. 13.  the light of the living, in opposition to death which is thus described, 
q job 10. 22.  A land of darkness as darkness itself.  
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 walk  
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. Man's 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 himself 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,  
FOUR 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 solemn promise thus, I will walk, implieth that,  
VI Saints must bind themselves to duty.  
The inference of this verse wherein his duty is declared, upon the former wherein God's kindness is manifested, demonstrateth that,  
VII. Manifestation of God's good pleasure to man, must make man careful to please God.   

§. 59 Of practising duty.  
I Man's inward affection to God must be manifested by his outward conversation. It is usual with the Holy Ghost to infer upon fear, and love of God (which are the two principal affections whereby our high esteem of God, and due respect to him are manifested) a walking in his ways, and keeping his commandments, thus, 
a Psal. 1●8. 1.  Blessed is every one that feareth the Lord, that walketh in his ways. 
b Eccls 1●. 1●.  Fear God and keep his commandments. 
c Deut 11. 22.— 19 9  Love the Lord and walk in his ways. 
d 1 joh. 5. 3.  This is the love of God that we keep his commandments. The duty comprised under this Metaphor of walking is oft and much pressed throughout the Scripture, and that under this very word. It is 
e Gen. 17. 1. Deut 10. 12.  commanded, 
f Gen 6. 9 Luke 1. 6.  commended, 
g Gen. 5 24.  rewarded, and thereupon conscionably 
h 2 King. 20. 3  it hath been, and still must be observed: and that in regard of 

1 Gods glory.  
2 Others good.  
3 Our own good.    
1 By practice it is that the virtues or 
i 1 Pet. 2. 9  praises of him that hath called us out of darkness into his marvellous light, are showed forth. 
k Mat. 5. 16.  Thus men may see our good works and glorify our Father which is in heaven. Good cause therforehad the Lord to say, 
l joh. 15. 8.  Herein is my Father glorified that ye bear much fruit.  
2 By practice it is that such as are called are stirred up to an holy 
m Heb. 12. 1.  emulation (for they that walk aright, become 
n 1 Thes. 17. 2 Cor. 9 ●.  ensamples to others:) and such as are not called may either 
o 1 Pet 3. 1, 2.  be won, or 
p— 16. Fidem ●u●m dilectio animate, pro● et actio B●r. super Cant. Serm 2●. ●●st●monium praesentiae spiri tu● pr●●ent opera Idem de S. And●▪ Serm. 2.  have their mouths stopped.  
3 By practice it is, that sincerity of heart, integrity of conscience, soundness of faith, and truth of all graces are manifested, cherished, and increased. Yea and the presence of God's 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 perform a duty, motives are not wanting to provoke us to this duty of walking, as here it is professed.  


Reprehension of such as practise not what they know and like.  
Ne scientiam tibi satisfacer● putes, propterea adiecit qui ambulant. etc. Basil. in Psal. 117.   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 profess as much love as the Prophet here doth, but yet fail in performance, in practice? They walk not. Their apprehension, affection, profession are all in vain; 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 cheerful acknowledgement and profession of what we know, are very needful and useful. For walking without knowledge must needs be preposterous and erroneous: without a good affection, hypocritical and vain: 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 do much urge against us and our profession that we walk not: that we practise not: and allege this against our profession, to impeach the integrity of our religion: which should make us more conscionable in showing forth our good works for stopping of their mouths. Our doctrine is even in this point, as in others, sound and orthodox. In Schools, 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 learn to maintain good works for necessary uses, that they be not unfruitful. 
Or● ut ad agenda bona op●ro s●s●inemus. N●q ●nim a●●●er salvari nos p●ssibil● est. Chrys. Home 47. in Gen. 22  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, diabolical works. There be many forceable reasons for the necessity of good works, though that vain, frothy, windy, false, arrogant, impious, blasphemous reason of merit be not pressed. They are expressly commanded of God: therefore necessary. Though they be not the cause of reigning, yet 
Via regni non causa regnandi Bern. de Grat. & lib. arbitr.  they are the way to the kingdom, out of which way we cannot attain to the Kingdom: therefore necessary. Though the faithful are not justified by them, yet by them is their faith justified (jam. 2. 22.) therefore necessary. 

Vt ad meritum satis est de meritis non praesumere: sic carer● meritis, satis est ad iudicium.  
Bern. sup. Cant Serm. 68 Luk. 17. 10.   Though the doing of them do not merit eternal life, yet the not doing of them meriteth everlasting death, (Mat. 25. 41, 42) therefore necessary. Though by the strict standard of the Law being found unperfect, they are rejected, yet by the gracious mitigation of the Gospel 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 show ourselves grateful children: therefore are good works necessary. This last motive is of more moment with an ingenuous child, than any merit can be. For when the believer thoroughly pondereth the free grace and rich mercy of God in giving him Christ, in accepting him in Christ, in pardoning all his sins, in reserving eternal life for him, his heart is so inflamed with a desire of testifying all gratefulness, as he is ready with his uttermost power to do whatsoever he may know to be wellpleasing unto God. Now God's Word declaring that to do good is a sacrifice wellpleasing to God, the forenamed desire doth 
Heb. 13. 16.  more enforce him to do good, than the merit of many heavens could. Gratefulness more worketh on an ingenuous spirit then reward can. And that which in way of gratefulness is wrought, is much more kindly wrought, then that which is done for recompense. 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 goodwill towards you and thereupon have your hearts inflamed with the heavenly fire of love, and are stirred up to purpose and promise to approve yourselves to him, have a care of your carriage, and ratify the truth of all by an answerable walking. Sweet is that melody, and happy is that harmony, where mind, heart, tongue, life and all consent to make a consent. Say therefore (and do as ye say) I will walk: and that with such a mind as is set out in the next doctrine.   

§. 60. Of persisting in good courses.  
II. 
* § 57  SAints must proceed in their approved practice. 
Persist in duty.  
a Gal. 6. 9  They must not be weary in well doing. 
b Phillip 3. 17.  Mark them (saith the Apostle) which walk so, as they have us for an example. What kind of walking doth he mean? He himself hath plainly and fully expressed it in the verses before. It was this, 
c— 12.  To follow on, 
d— 13.  To reach forth unto the things which are before, 
e— 14.  To press toward the mark. From this his walking, and proceeding on, he maketh this inference, 
f— 16.  Let us walk by the same rule, or as some not unfitly translate it, let us proceed. For 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitu● ordo in acie a front ad extremum agme● p●●y ●us Th●● l. 4  the word which the Apostle useth, properly signifieth to go on in order. The virtue of such as appertain to the kingdom of heaven, is in this proceeding set out by many metaphors: as 
g Pro 4. 8.  The shining of light more and more unto perfect day: 
h Ezek. 47, 2, etc.  The waters of the Sanctuary which increased from ankle deep to knee deep, from thence up to the loins, and after to such depth as could not be passed over: 
i Eph 2 21.  An edifice that from the foundation riseth higher and higher till it be a complete building: 
k 1 Cor ●. ●4.  Runners in a race, which run on till they come to the goal: 
l Psal 92. 12.  Plants, Palmtrees, and Cedars which all grow till they come to their full growth: 
m Mar 4 27.  Corn, and 
n— 32.  Mustardseed which grow to ripeness: and 
o Eph 4. 16.  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 walk is a long way, while here we live we cannot attain to our journeys end; we must therefore walk as long as we live, and still go on▪ ●s we must not turn back again (If any draw back, 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 himself ridiculous to all that see it (Luk. 14. 30.) He that beginneth the Christian race, and giveth over before he come to the end, 
Vnum necesse est e duobus, aut proficere ●cilicet, aut prorsus desi●●re. Ber. de 3 Ord. Eccl. Exhortation to be ever walking  doth not only lose the crown, but treasureth up wrath unto himself. 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 back.  
Let all that set foot in the race to heaven, hence learn to take to themselves an invincible resolution 
r Heb. 1●. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 obtain. Yea God would have us 
s 1 Cor. 9 24.  so run as we may obtain. But this cannot be without perseverance, and that to the end of our life. For the goal is set at the last period of life. Let our eye be 

In H●thpael●v●r ba in hac coniugatione significant vehemen tiam aut frequentiam.  
Pagu. Instit. Hebr.   thereupon, more minding what is to come, than what is past. As many as willbe 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 express that which is implied in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the very conjugation here used which imortpeth a reiteration of the action, let us year after year, month after  


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.   1. We shallbe restrained from many sins, whereunto secrecy of place, solicitation of superiors or other temptations might otherwise allure us. This restrained righteous joseph when by his mistress in a secret chamber, they two alone together, he was tempted to folly. This answer (How can I do this great wickedness and sin against God?) showeth that he set God before him, and thereby was kept from yielding to that temptation, Gen. 39 9  
2 We shallbe moved to keep our hearts upright. Where 
f Isa. 38. 3.  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 watchful over his heart, to keep 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 careful of our outward actions, so the presence of God will make us 
g Pro. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Keep our hearts above all keep.  
3 We shallbe brought into an holy familiarity with God, so as he will account us his friends. 
h Gen. 24. 40.  Abraham was a man that walked before God: and God himself giveth him this style, 
i Isa. 41. 8.  my friend. This makes us seek how to please God: and answerably God most kindly accepteth this our mind and endeavour.  
4 We shall have much confidence in God's providence, protection, and in all manner of divine blessing wrought in us. When Abraham's servant made some question of success in that business whereabout his master sent him, Abraham thus resolveth the doubt, and settleth the mind of his servant, 
k Gen. 24. 40.  The Lord before whom I walk, will send his Angel with thee, and prosper thy way. Because he walked before the Lord, he assured himself of success.  
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 2 King. 20. 3.  O Lord, remember now how I have walked before thee.  
6 We shallbe encouraged against the slanders of malicious adversaries. For, though such as have approved themselves to men, may notwithstanding have cause to fear that God may have something against them: yet they who have been careful to approve themselves to God, need not care what man can say against them. When David's enemies laid many matters unjustly to his charge, 
m Psal. 26. 1.  he appeals to God: which he durst not have done, if he had not walked before God.  
7 We shallbe emboldened against all that man can do against us. This is rendered as a reason why Moses feared not the wrath of the King, 
n Heb. 11. 27.  For he endured, as seeing him who is invisible. This put life into jehosaphats' fainting spirit. For, where he saith, 
o 2 Chro. 20. 12  We know not what to do, he bewrayeth 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 walk, ever liveth, ever remaineth the same: which men do not. While good jehojada lived, 
2 Chro. 24. 17  King joash maintained true religion: when jehojada died, he revolted. Because he walked before a mortal man, with the death of that man he fell away. But Hezekiah who walked before the immortal God, ever remained faithful.   

§. 62. Of the land of the living here on earth.  
FOUR 
* § 58.  THis world is a place and time of life. Thus he that expected succour from the Lord in this world, saith, 
a Psal. 27. 13.  I believed to see the goodness of the Lord in the land of the living: and in the very same sense said to God, 
b— 142. 5.  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— ●2. 5.  God shall pluck 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 
A s●●ssus est d● terrâ viventium, ut post vitam quam vixit in terrâ, mortuus terr●, coelis viv●ret in aeternum Hier. Comment. l. 14. in Esa. 53.  show what he meant thereby he addeth, I shall behold man no more with the inhabitants of the world. Thus also is Christ's 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. joh. 9 4. Psal. 56. 13.  
Fitly is this world so called in relation to all kind of lives, natural, spiritual, eternal.  
1 Natural life, which is subject to mortality, corruption, and all manner of infirmities, is here only in this world lived. After this life, corruptible must put on incorruption, and mortal must put on immortality, (1 Cor. 15. 53.) This life was meant, when Hezekiahs' departure out of this world was thus threatened, thou shalt not live, Isa. 38. 1.  
2 Spiritual life, which is the life of grace, is also lived in this world. For, the Apostle speaking of it thus saith, 
i Gal. 2. 20.  The life which I now live in the flesh, I live by faith, etc.  
3 In this world we first 
k 1 Tim. 6. 12.  lay hold on eternal life. They that do not here get a right unto it, shall not hereafter attain to the possession thereof.  

Reprehension of such as living are dead.  How unmeet, how shameful, 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 1 Tim. 5. 6.  She that liveth in pleasure is dead while she liveth. 
m Rev. 3. 1.  Sardis had a name that she lived, but was dead. 
n Mat. 8. 22.  The dead bury their dead. 
o Eph 2. 1. 2 Cor. 5. 14.  All natural men are dead in sins. Much more they that unto their natural corruption add profaneness, uncleanness, all manner of riotousness. These are as dead and putrified carrions that infect the air round about them. To prevent noisome savours which might arise from dead corpse, we use to bury them under the ground. Though Sarah was a dear wife to Abraham, yet when she was dead, he 
p Gen. 23 4.  took order to bury her corpse o●● of his sight. 
q Ezek. 39 11, etc.  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 spiritual sense of our souls were as quick in spiritual matters, as the senses of our body are in earthly things, we should feel a more noisome and loathsome savour to arise from such as in relation to spiritual life, are dead, then from such as are dead in relation to natural life. God, that is most sensible of this spiritual stanche, is oft moved to sweep the land of the living with the broom of his judgements, and to remove noisome dead persons, especially when by their multitude they ●ause the stanche to be too too intolerable. 
r Isa. 14. 23.  I will sweep Babel with the bosom of destruction, saith the Lord of hosts. Thus the Lord swept away the stinking carrions of 
s Gen. 6. 7.  the old world, and of 
*— 19 25.  Sodom and Gomorrah, the rebellious 
t Hebr 3. 17.  carcases of the Israelites in the wilderness: 
u Leu. 18. 28.  the foul corpse of the nations: yea and the unsavoury bodies of all 
x 2 King. 17. 6.  Israel and 
y 2 Chro. 36. 16  judah. Of jerusalem in another metaphor thus saith the Lord, 
* 2 King. 21. 13  I will wipe it as a man wipeth a dish, wiping it, and turning it up▪ side down. There is just cause to fear that the stanche of the sins of this City, and other places in this Land was so rank in the nostrils of the Almighty, as thereby he was provoked to sweep away so many as he did with the broom of the pestilence. If it be said, that many righteous ones were swept away, who have presented even their bodies as well as their souls, 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 show mercy to those righteous ones, by translating them to eternal bliss, and reserve wicked ones, to bring them by that judgement executed on others, to repentance, or else to make them the more inexcusable. The day of thorough cleansing the Lords floor is not till the day of judgement. 
a Mat. 13. 39, 41, 42.  The harvest is the end of the world. Then shall the Son of man send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity: and shall cast them into a furnace of fire. Yet lest the staunch 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 virtue of the Gospel requireth of us, he hath promised to work in us. The sum of his promise is this, 
g Ezek. 36. 27.  I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them. Now Saints resting in assurance of faith on God for accomplishing of this, and 
h jer. 31. 33, 34.— 3●. 39 40.  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 God's Spirit, whereof they assure themselves. As when they promise any temporal civil matter, they do it, either expressly or implicitly, with relation to Gods will and leave (as they ought, jam. 4. 15.) so in holy duties, to the work of God's 
Attend 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.  Spirit in them.  
Thus in the absolute promises which Saints make, they arrogate nothing to themselves above their ability, and yet manifest an unfeigned heart, and unalterable resolution to God wards. So as where they say I will walk, 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 means, as true intention, earnest desire, prudent jealousy, and holy zeal are manifested, so is a dull spirit much quickened, and the weak, wayward, revoulting flesh bridled and kerbed: yea and bound to her good behaviour.   

§. 65. Of man's answering Gods mercy with duty.  
VII. 
* §. 58.  MAnifestation of God's good pleasure to man must make man careful to please God. Where God saith, 
a jer. 14. 7.  I willbe their God, which is an evident manifestation of God's good will to them, this is thereupon inferred: They shallbe my people: which as it noteth a dignity (for it is a prerogative to be God's people) so also a duty: for it is added, They shall return unto me with their whole heart. Yea in another place where God is brought in to say to them, 
b Zac. ●3. 9  It is my people, they are brought in to answer, The Lord is my God. More plainly, 
c Isa. 38. 20.  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 Psal. 138. 2.  I will praise thy name for thy loving kindness.  

Tanto amplius timere Deum, & magis solicitus esse debuerat, quanto ●ai●ra tius munera percepit. Bern. in psal. Qui habit. Ser. 1▪  Gratefulness, and all equity requireth that they who taste of the sweetness of God's kindness and goodness, should so walk before God, as to seek in all things to please him. Kindness requireth kindness: goodness, goodness: especially such kindness and goodness as the Lord showeth and doth. But all the kindness and goodness that we possibly can show, or do to God, is to please him. God's 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 careful we ought to be to please him.  
That this general duty may be the better performed, three or four particulars are duly to be observed.  

Admonition 1 To take notice of God's kindness.  1 Take due notice of God's good will to thee, and distinctly observe the several evidences that he giveth thereof. Kindness not observed is as no kindness. But when thou canst in truth say of God's goodness, as he did who said, That my soul knoweth right well, then will thy judgement 
Psal. 139. 14.  be convinced of the equity of the duty which thou owest to God: which is a forceable means to bring the will to yield thereunto. For this end learn to make 
* See The Whole Armour of God Treat. 3. Part 2 §. 63, 64, 69.  a catalogue of God's mercies, and to set them in order.  
2 Inquire what can be done by thee, that may be pleasing and acceptable to him, many are the admonitions of 
Eph. 5. 17. Rom. 1●. ●.  Scripture hereunto, as, Understand what the will of the Lord is; Prove what is the good, acceptable and perfect will of God. This doth the holy Scripture expressly and distinctly declare. Well acquaint thyself with God's Word, and thou mayst be well instructed in Gods will.  
3 Being thus instructed, stir up thy sp●●it and whole man to do that which thou knowest aught to be done. I 
1 Thes 4. 1.  exhort you (saith the Apostle) by the Lord jesus, that as you have received of us how to walk and to please God (thus they were sufficiently instructed) so you would abound more and more: thus he would have them to stir up themselves to do what they had learned to do.  

2 Cor 3 5. Phil. 2. 13.  4 Because We are not sufficient to think any thing as of ourselves: but our sufficiency is of God. It is God which worketh in us both to will and to do of his good pleasure: to thine own endeavour add faithful prayer for God's assistance. We have for this the pattern of an Apostle, who when he had declared a great evidence of God's kindness to the Hebrews, namely their redemption by the blood of jesus Christ, he prayeth that God would work in them that which 
Heb. 13. 21.  is well▪ pleasing in his sight.  
If by these and other like means we shall indeed answer God's mercy with doing our duty, and so walk worthy of the 
Col. 1 10.  Lord unto all pleasing, he will never repent him of any kindness showed to us, but will rather delight in doing more and more goodness.   

§. 66. Of the meaning and doctrine of the 10 and 11 Verses.  
PSAL. CXVI. X, XI.  
(I believed: therefore have I spoken. I was greatly afflicted.  
I said in my haste, All men are liars.)  
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 Psalm 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 do, he falleth into digressions concerning the greatness of his distress, the weakness of his flesh, yea and of his recovery of himself after that weakness: which is here noted in the first place, thus, I believed, etc.  

a 
Lyranus.  
Aignanus.  
Rickelius.   Some take this of the Prophets too much credulity in the case betwixt 
b 2 Sam. 16. 3, 4  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 Prophet's purpose in this place. Besides the word thus set alone, I believed, will not well bear that sense. 
c See § 5.  As the first word of this Psalm thus set, I love, so this, I believed, hath an especial emphasis. It showeth that the greatness of his affliction could not quell his faith. Saint Paul expressly showeth 
d 2 Cor. 4. 13.  that the Prophet here means by this phrase, I believed, a steadfast 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 believed God. This faith so quickened his spirit, and wrought such an holy zeal in his soul, as he could not contain himself, nor conceal his mind, but was in a manner forced to express himself, and to utter his thoughts: whereupon he maketh this inference, Therefore have I spoken. 
e Vatabl. in annot. in hunc loc.  Some turn it in the future thus, I will speak. An 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquar.  in the Hebrew it is so, simply considered. But it's usual in that tongue to express things passed by the future, especially in rendering a reason of that which is past: as in 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the first verse of this Psalm.  
Quest. What then was it that his faith made him utter and speak?  
Answ. All that is mentioned in this Psalm. His faith made him call upon God in the midst of his deadly distress. His faith made him acknowledge God's 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 greatness of his distress, could not be extinguished. If a discretive conjunction, although, be prefixed, the emphasis of this clause will better appear, thus, I spoke although I was greatly afflicted.  
In the latter respect, it is premised as an extenuation of his weakness, showing that this was a cause thereof, namely, 
Silu● sive Soph pasuc est pausa perfectae sententiae, quae usurpari solet in fine versuum.  his sore affliction. If this causal particle, because, be prefixed, the force of the reason willbe evident thus, Because I was greatly afflicted, I said in my haste, etc.  
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 fly for fear. It is used to set out the fearful flight and haste of the Assyrians when they thought that the Hittites and Philistines were suddenly coming upon them, they cast away their garments 
d a King. 7. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in their fearful flight. Hebrew Interpreters do sometimes translate it, 
e Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ●estinarent  to make haste, as in the place quoted: and sometimes to be affrighted, as where it is said, 
f Psal. 104. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  At the voice of thy thunder they hasted away, they translate it, 
g Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrebuntur.  They shallbe terrified. Whereas therefore there seemeth to be a difference betwixt interpreters, some translating this clause thus, in my haste; Others thus, in my fear; 
* 
Vatab Annot in 2 King. 7. 15. si● exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dumb trepidan tes fugerent.  
Athanas de Passion. Dom. Gratian. de Poenit.   both interpretations may well stand together, and be thus composed, in my sudden fear: or in my fearful haste; so as unadvised, rash, sudden fear was the cause of this conceit and censure, All men are liars.  
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 only is true: as if he had more largely thus expressed his mind, The Lord is without all question most true, faithful and constant in all his promises: and where men oft make question thereof, it is by reason of that vanity and weakness which is in them: for all men are liars. This difference betwixt God and man is most true: expressly noted by the Apostle in these words, 
h Rom. 3. 4.  Let God be true, and every man a liar: 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 liars in opposition to God's truth, is no rash, passionate speech: but a true, advised, Apostolical speech.  


Calvinus Comment. in hunc loc.  
Sic & Lorinus, aliique Commentat.   Others therefore expound it as a speech of incredulity, and refer this general particle all, in special 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, than he made question of the truth of their words, and in his sudden fear said to this purpose, Certainly as the common fort of men, so even these servants and Prophets of God are liars: all men, not these excepted, all men are liars. Now where he layeth the blame on men, therein, notwithstanding this his great weakness, he testifieth a reverend respect towards God, in that he doth not question the truth of God's 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 falsehood, and saith, All men are liars. In the original the words of this clause are in the singular 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  number thus, Every man is a liar: but the generality in the singular number is of as large an extent as in the plural, and for sense truly and fully thus translated, All men are liars.  

Sum.  In this digression there is A mixture of faith and fear.  
The parts are two.  
1 The evidence of his faith, vers. 10.  
2 The instance of his fear, vers. 11.  


The former is Propounded.  
The former is Amplified.    
In the proposition we have to note  
1 The Expression of his saith, I believed  
2 The Confirmation thereof, Therefore have I spoken.  
The Amplification is taken from the extremity of his distress, I was greatly afflicted.  
The latter, namely his fear, is  
1 Implied, by this phrase, In my sudden fear.  
2 Exemplified, by this instance, I said, all men are liars.  
The Expression of his faith hath relation to the time of his trial: for he saith not of the time present wherein he was freed from his troubles, I believe: but of that time which before he described in the second and third verses, whereby he giveth demonstration that  
I. Faith remains firm in troubles.  
The Confirmation of the truth of his faith by his acknowledging Gods mercy, calling upon God, promising to walk 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 proof, that  
III. No affliction can utterly suppress faith. If not great affliction, what affliction?  
The implication of his hasty, rash passion under this phrase, in my haste, or in my sudden fear, giveth instance that  
FOUR Saints are subject to sudden passions.  
The uttering of his mind in this his passion, for saith he, I said in my haste, further showeth 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 liars, implieth, that  
VI Extremity of distress causeth Saints to account promises of release to be vain.  
The object of his imputation, men, (not God, though those men were sent of God) men are liars, importeth that  
VII. Saints in their most disturbed passion bear a reverend respect to God.  
Yet withal his unjust blaming of men (which he here acknowledgeth to be an effect of his weak 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, whereof the former is an evidence of his faith, the latter an evidence of his fear, giveth assurance, that  
X. Faith and fear may be mixed together.  
The first and third of these doctrines are of near affinity. The third compriseth the first in it, as a greater the less. Upon the proof of the third follows the proof of the first. I will therefore put off the first to the third.   

§. 67. Of that boldness of speech which faith worketh.  
II. FAith makes men freely utter their mind. To show that this was not proper to this Prophet only, but is common to other believers also, the Apostle maketh this inference, 
a 2 Cor. 4, 13.  We also believe and therefore speak. Well weigh the ardency, the instancy, the importunity of the prayers of 
b Gen. 18. 24 etc.  Abraham, 
c— 32. 26, etc.  jacob, 
d Exo. 32. 11.  Moses, 
e Isa. 38. 11.  Hezekiah, 
f Dan. 9 18, 19  Daniel, and others, and you will find this verified in them, that they also believed and therefore spoke. The like may be noted of the solemn protestations of 
g Psal 119. 106  David and 
h 2 Chro 15. 14  of the jews in Asas and 
i Neh. 5. 13.  Nehemiahs' time: and of the Congratulations of 
k Psal. 57 7, &c— 136.— 148.  David, and of 
l Neh 86.  the people in Ezras time.  
Faith worketh in man assurance of God's gracious acceptance, and so ministereth unto his soul an holy boldness: according to that of the Apostle, 
m Eph. 3. 12.  We have boldness and access with confidence by faith.  
Faith is the first of the mighty works of God's 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 itself be powerfully operative. It is so spiritually hot as it cannot be smothered, much less extinguished; like an hot fiery vapour, the more it is suppressed, 
Per Antiperistasin Vide Aristot. Meteor. lib. 2. cap. 8. & 9  the more violent it waxeth. Philosophy teacheth that hot vapours by a repulsion of contraries wax violent, whence proceedeth the violence of thunder, of winds, of earthquakes, and such other meteors. And Theologie teacheth, that the fervent graces of God's Spirit, among which faith is most principal, wax the more spiritually violent by opposition.  

1 Demonstration of the truth of saith. 1 Cor. 13. 7.  1 Trial is hereby made of the truth and measure of faith. If they that believe speak, what may be thought of them that speak not? Will charity (that believeth all things, that hopeth all things) suffer to believe and hope that ●aith is in him, who hath no heart to pray, no boldness to profess 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 works whereof we ought every one to say, as we are taught by an Apostle, I will show thee my faith by my works.  
2 Be persuaded now to give this evidence of thy faith. 
2 Direction How faith is to speak.  Speak man, speak if thou believest. Be not tonguetied: 
o Psal. 81. 10.  Open thy mouth wide. God hath promised to fill it. Speak to God secretly in thy closet. Speak of him openly before men. Speak to him and of him in thy family, in assemblies of Saints, at all times, in all places. Speak in the poors cause. Speak in matters of charity and justice. In supplication 
p 1 Sam 1. 15.  Pour out thy soul before the Lord. 
q Psal 38. 9  Set all thy desire before him. In profession of his name be 
r— 119. 46.  not ashamed: note for this the Apostles inference. 
s 2 Tim 1. 12.  I am not ashamed, saith he. Why? I know whom I have believed. If thou be'st ashamed of Christ here, 
t Mar 8 38.  he willbe ashamed of thee when he cometh in the glory of his Father. In gratulation, 
u Luk. 17. 15.  With a loud voice glorify God. Herein 
x Psal. 57 8.  the tongue of that man, who was 
y Act. 13. 22.  a man after Gods own 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 speak in the cause of God and man! Speak boldly for maintaining truth and purity of religion: speak freely in executing good justice and righteous judgement! That Subjects would be bold and free in consenting to the holy covenants & wholesome ordinances which their pious and good governor's make! That Ministers who believe, would open their mouth 
Eph. 6. 19  boldly to make known the mystery of the Gospel, and pray and give thanks zealously, cheerfully! That people would testify their faith by manifesting a joint consent, and saying, Amen, Amen! That parents and householders would command 
Neh. 8. 6. Gen. 18. 19  their children and household to keep the way of the Lord! That neighbours would admonish, exhort, and (as just occasion by sin is offered) reprove, and every way edify one another! Had men faith, God's word would be in their heart 
jer. 20. 9  
2 Cor. 6. 11.  as a burning fire shut up in their bones: they would be weary w●●h forbearing. Their mouth would be opened: their heart enlarged. Much would God's glory be advanced: much good would be done to man, if every one of us in our places 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin.  
Mart. Expos. Fid.   could in truth say, I believed, therefore have I spoken. Yea doubts arising against that which is meet to be uttered, would be suppressed. Faith would soon 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 faith's stability in trials.  
I. 
* §. 66.  FAith remains firm in troubles.  
III. No affliction can utterly suppress faith. How firm in the uttermost trial was their faith that said, 
a job. 13. 15.  Though he slay me yet will I trust in him. 
b Psal 23. 4.  Though I walk thorough the valley of the shadow of death, I will fear none evil. 
c 2 Cor. 4. 8, etc.  We are troubled on every side, yet not distressed: we are perplexed, yet not in despair, etc. 
d Rom. 8. 38, 39  I am persuaded that neither life, etc. That these instances may not be thought to be so extraordinary as they should not be 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 himself alone, but in the plural, we, as speaking of 
Inexpugnabilem fidem sup●rar● non potuit saviens diu plaga repetita. Cypr. Epist. l. 2. ●p 6.  many, and that indefinitely, as excluding none) We also believe and therefore speak. It is noted of the ancient Christians, that many cruel strokes 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 virtue & vigour, and refreshing unto it in the most blustering, blasting and nipping times that can 
jer. 17. 8.  be. If a tree that is planted by the waters, and spreadeth out her roots by the river, shall not see when heat cometh, but her leaf shallbe green, and shall not be careful in the year of drought, neither shall cease from yielding fruit: how much more shall 
Psal. 92. 13.  they flourish who are planted in the house of the Lord, and rooted in Christ, who willbe in them a well of water springing 
joh 4. 14.  to everlasting life. It is said of hope the daughter of faith, that it entereth within the veil which is above As hope herein 
Heb 6. 19  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 soils, and by the best rivers may wither, yet will not saith sail. 

Luk 22. 32. Instruction in the benefit of faith.  
See The Whole Armour of God Treat 2. Part. 6 § 69, ●0.    
Admirable is the benefit of faith. It showeth itself in all seasons: it serves for all turns. It cheers us in prosperity, it revives us in adversity. It ever keepeth us in a golden means, so as we be not too much puffed up with prosperity, nor too much dejected with adversity. In prosperity it moveth us to 
d 1 Chro. 29. 11▪ etc.  acknowledge the bounty and magnificence of the Lord. In adversity it maketh us 
e 2 Chro. 20. 12  roll our eyes up to God, and to 
f 1 Sam. 30. 6.  sustain and comfort ourselves in him: yea when the clouds of crosses hide the brightness of his favour from us, it maketh us 
g Os●. 6. 1, 2.  wait till those clouds be driven away.  

Admonition to get, preserve, increase faith.  Among, and above other gifts and graces get faith. Having gotten it, keep it. In keeping it, nourish it so as it may increase. All these are implied under this metaphor, 
h Eph. 6. 16.  Take the shield of faith: whereof having published a large Treatise, it shallbe sufficient here to have pointed at them. See more in The Whole Armour of God. Treat. 2. Part. 6. §. 16. etc.   

§. 69. Of sudden passion whereunto Saints are subject.  
PSAL. CXVI. XI.  
I said in my sudden fear, All men are liars.  
FOUR 
* §. 6●.  SAints are subject to sudden passions. So much in another place acknowledgeth the Psalmist of himself, thus, 
a Psal. 31. ●●.  I said in my haste I am cut off, etc. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The very same word is here and there used. It was 
c Num. 10. 10.  a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah: and 
d 1 Sam. 25. 22  David at Nabals churlish answer: and 
e jon. 4. 1.  jonah at God's mercy showed to Nineveh: and 
f Luk 9 54.  james and john at the Samaritans refusing to receive Christ: and 
g Acts 15-39. Sancti cum ment sint spirituales, adhuc tamen isto corruptibili corpore quod aggravat animam rect● intelliguntur esse carnales. Aug cont jul. Pelag l 6. c. 11. Reprehension of unjust reprehenders.  Paul and Barnabas about receiving john Mark.  
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 symptoms, 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 curb of discretion, will run with a career to their own and rider's hazard.  
May it not now be thought a most unjust censure, to judge all those to be carnal, and unregenerate who speak in haste, who bewray sudden passions of anger, of grief, of fear, of joy or of any the like? Saints having been 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 
Isa. 5. 20.  call good evil, and to make light darkness, and sweet bitter? Surely these kinds of censures arise from sudden passions. If these than be infallible signs 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 only beareth the name of a Saint, but is no Saint. Thus shall all be brought into the labyrinth of despair, out of which they cannot know how to wind themselves. But learn to distinguish betwixt infirmity and obstinacy, and notwithstanding the infirmities that in this world thou art subject unto, thou mayst cheerfully go on in that course which will 
Heb. 12. 23.  bring thee to that condition wherein the spirits of just men made perfect, are.  

Admonition to keep passion down.  Yet take heed of nourishing and cherishing, of boulstering up, and justifying passion: but rather do what in thee lieth to suppress and keep them down. For though, so long as we abide in the tabernacle of this body, and are compassed about with frail flesh, we cannot clean cut off 
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.  all affections and passions, yet we may moderate and rule them: which if we do not, passions will soon wax violent, and grow unto excess, 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 dark, kept awake, kept from light and sleep, and taught to obey, will ever be wild, never tame. Experience of all ages hath verified this adage (whereof 
* §. 4.  before) Passions are bad masters but good servants. If they rule over reason, they willbe as Lords of misrule, outrageous, disturbers of all order. It willbe in man's little polity, consisting of body and soul, as it was in Israel, when there was no King in Israel, Every man did 
judg. 21. 25.  that which was right in his own eyes: whence it came to pass that some Tribes in Israel were little better than Sodom. There is more need of meaves to weaken then to strengthen passions, to famish then to cherish them, to curb them in, then to spur them out, and to hold them back, then to give them head. Though they be in such as are justified and sanctified, yet may they not by any means be justified, or countenanced as things lawful. To justify a sudden distempered passion, is, to call evil good, to put darkness 
Isa. 5. 20▪  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 
● Sam. 15. 10. 1 King. 1. 5.  were. Thus an infirmity is turned into obstinacy. As therefore men are watchful over powder in their houses to keep fire from it, both because it soon 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 
Passiones habent utilitatem suam, s● per eas considerantis pervigil currat intentio. Chrys. Hom. 2 in Heb 1.  have need to be as watchful over passions, and to keep them from all occasions that may stir them up: for they are soon stirred, and being stirred, wax vehement and violent. Yet I will not deny but that passions may have their use and commodity, if there be a very watchful 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 passion.  
V. 
* §. 66.  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 Numb. 20 10  Moses and Aaron, 
b 1 Sam. 25▪ 22  David, 
c jon. 4 1.  jonah, 
d Luk. 9 54.  james and john, and others. 
e Psal 106. 33.  Of him that was provoked in spirit, it is said, that he spoke unadvisedly with his lips.  

f Mat. 12. 34.  Out of the abundance of the heart the mouth speaketh. For the tongue is a most ready interpreter of a man's inward temper. The mouth is the door of the soul. If the fire of passion be once kindled therein, the flame thereof will soon break out at the mouth.  
The consideration hereof addeth weight to the admonition given in the former's § for watching over our passions: in that the evil arising from thence is not only inward, such as may be kept close within the bowels and breast of a man: but also outward, such as will break forth in words especially, to the offence of others, and to the greater disgrace of 
Words arising out of passion violent.  our profession, and dishonour of God. Words that proceed out of passion are oft violent, and cause much mischief. Many think they extenuate the matter when they say, Words are but wind. Let the violence of wind in a man's head, stomach, belly, veins, guts, or other parts of his body, yea and in the open air, on sea and land be considered, and it willbe found, that enough is said of words when they are said to be wind. 
g jam. ●. ●, etc.  Saint james, 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 
Quotidiana sor●ax nostra est humana li●gua. Aug. Confess. l. 10. c. 37.  a lusty horse to turn this way and that way, as he list: to the helm of a ship, wherewith a Pilot turneth an huge vessel on the sea whethersoever he will: to a fire which kindleth a great matter. (Yea it is like a burning furnace 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 than the wild beasts. For every kind of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of mankind: But the tongue can no man tame, it is an unruly evil, 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 marvel now that where a man hath two eyes, two ears, two nostrils, 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 fabric 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 leaved gate of the lips, and the portcullis of the teeth: notwithstanding all which, straight charge is given 
h Psal. 34 12. 13  to him that desireth life, and loveth many days that he may see good, to keep his tongue. For, 
i Pro ●8. 21.  Death and life are in the power of the tongue. And 
k— 21. 23.  who so keepeth his mouth and his tongue, keepeth his soul from troubles: and the Psalmist well knowing that he of himself was not able to rule that unruly evil, thus prayeth to God, 
l Psal. 141. 3.  Set a watch, O Lord, before my mouth, and keep the door of my lips. Seeing passion openeth the gate, pulleth up the portcullis, and maketh a passage for this wild beast, and not only so, but stirreth up the rage of it, and sharpeneth the deadly point of it, surely this one effect is motive sufficient to make men do what possibly they can to moderate passion. For the 
Lingua non fr●●●●a in u●● est, usi qu●a ●a●●le ●●bitur. Aug Enar. in Psal. 83.  tongue is as slippery as an ●ele. It being placed in moisture, it must needs soon slip.  
Hereby take notice of the corruption of man in soul and body. As the eyes and ears are windows to let in corruption into the soul: so the mouth is a door to let it out, whereby it comes to be the more infectious to the damage of others. For, evil words corrupt good manners in ourselves and others. Thus the tongue that is the pen of a ready 
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.  writer in one, is a sword in another: not in its own nature, but by the different use of it. For, the nature of this and that man's 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 distress.  
VI 
* §. 66.  EXtremity of distress maketh Saints account promises of release to be vain. Which that worthy Saint did, 
a 1 Sam. 27. 1.  who said in his heart, I shall now perish one day by the hand of Saul: and again speaking to God, 
b Psal. 31. 22.  I am cut off from before thine eyes. After that God had promised to Abraham that he would 
c Gen. 12. 2.  Make of him a great nation, and 
d— 13. 16.  make his s●ed as the dust of the earth, he and his wife being both old, he thus said, 
e— 15. 2.  Lord God, what wilt thou give me seeing I go childless? Did not this speech show that he accounted God's promise to be vain? Yea and this speech also of Moses, 
f Num. 11. 14, 15.  I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand. And this, 
g— 12.  Shall the flock and the herds be slain for them to suffice them? Or shall all the fish of the sea be gathered together to suffice them? 
h Luk. 24. 11, 25. Dicitur infirmitas, non esse solidatum in side, simpliciter neque pers●●tum esse. Chrys. Hom. 28. in 2 Cor. 13  Did not Christ's Disciples, and others that believed in him, account the promises of his resurrection to be vain? Too evident fruits of the great weakness of those worthy Saints were these. For, not to be steadfast in faith, is a great weakness.  
Afflictions do oft so stir 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 itself before the eyes of men's understanding, so as they cannot clearly see the light of God's promises, whereby they are brought to make question of the truth thereof: even as children and fools do think there is no light in the Sun when a thick cloud hath overspread the face of the sky, and hindereth the beams of the Sun from shining on the earth. The best many times, thorough the violence of temptations, in the things of God show themselves as children and fools.  

Direction to suspect our weakness.  Let us all learne, by such patterns of the weakness of the flesh, even in the best, to suspect ourselves, and to 
i Heb. 4. 1.  sear lest a promise being left us of entering into his rest, any of us seem to come short of it. Before the time of trial come, let us pray, 
k Luk. 22. 32.  as Christ did for Peter, that our saith fail not: and, according to the 
l 2 Cor. 12. 9  promise made to Paul, that God's grace may be sufficient for us: and that 
m 1 Cor. 10. 13.  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 own strength said to Christ, 
n Mat. 26. 33.  Though all men should be offended because of thee, yet will I never be offended: and again, 
o— 35.  Though I should die with thee, yet will I not deny thee. A worthy profession and resolution this was, if it had not been uttered upon too great a confidence of his own ability to stand, and withstand all temptations. But it being uttered on presumption of his own strength, the issue thereof was most woeful. Nothing more provokes God to leave men to themselves, and to suffer Satan to prevail against them, than an high conceit of themselves. It is most meet that such should know their own weakness. But nothing can give to man a more evident demonstration of his frailty and weakness, than his slips and falls when he is brought to the trial. This will make him say, 
p job 40. 4.  Behold I am vile; what shall I answer thee? 
q— 42, 6.  I abhor myself, I repent in dust and ashes.   

§. 72. Of Saints reverend esteem of God in their greatest straits.  
VII. 
* §. 66.  SAints in their disturbed passion bear a reverend respect to God. So did they who said to God, 
a jer. 12. 1.  Righteous art thou, O Lord, when I plead with thee, etc. 
b job 40. 5.  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 Rom. 11. 33.  How unsearchable are his judgements, and his ways past finding out: And thereupon made this inference, 
d— 9 10.  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.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Analyt. l. 1. c. 1  1 There are certain 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 concern the infiniteness and perfection of God's essence, properties, word, and works are most infallible and undeniable. Saints therefore, who have a true and right understanding of God, dare not impeach God's truth, justice, wisdom, power, mercy, or any thing else in God, though the works of God, and Gods dealing with them do seem very strange unto them. Knowledge of God's perfection works such reverence in them towards God, as they had rather remain as in a maze, not knowing what to say, then impute any blame to God. If they lay any blame, it shallbe rather on man then on God.  
2 The spirit never wholly leaveth the Saints. Though the weakness of the flesh be very great, yet will the spirit keep them from falling from their God. 
e Mat 26. 41.  The spirit is ready when the flesh is weak. Yea 
f Gal. 5. 17.  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 

Dehortation from undue thoughts of God.  
Quisquis Deum cogitat pie caveat quantum potest aliquid de Deo sentire quod non sit.  
Aug de Trin. l. 5. c. 1.   it down.  
Let us therefore, as many as be perfect, be thus minded. Let us testify our high esteem of the Lord, our reverend respect towards him, by not daring to entertain 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 condemn him that is most just? Is it fit to say to a King, Thou art wicked? Or to Princes, ye are ungodly? How much less to him that accepteth not the persons of Princes, nor regardeth the rich more than the poor, (job 34. 17, etc.) To admire and adore the unsearchable ways of the Almighty, may well beseem sons of men. But to think a thought, or to utter a word that may lay any blame upon them, is sensual and diabolical.  

Direction to esteem God aright.  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 remembered, or not to be regarded. Add therefore to the means of information which God affordeth, serious and settled 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. 
* §. 66.  MEn must not unjustly be blamed. God made an express law against it, and said, 
a Exo. 20. 16.  Thou shalt not bear false witness against thy neighbour. 
b— 23. 1. Pro. 24. 28. Mat. 7. 1. Tit. 3. 2.  Many like prohibitions are in the word. Though the wrong be done to man, yet the fact is 
c Pro. 6 16, 19  abominable to God: who to restrain men from it, hath enacted severe 
d Deut. 19 19  laws against such as transgress therein. Yea they are accounted unworthy to 
e Psal. 15 3.  dwell in God's 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 styled 
g Eph. 4. 31. Col. 3. 8.  blasphemy: and they who speak evil of men unjustly, are said to 
h Tit. 3. 2. 1 Pet 4. 4. 2 Pet. 2. 10.  blaspheme them: which is, according to the notation of the Greek word, to 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. samam ladere.  hurt a man's same: or otherwise, to 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. impo●ere r●moribus.  assault one with tales, to gall and vex him with rumours and reports. Not without cause therefore hath the Holy Ghost resembled the tongues of such men to 
l Psal. 140 3.  the tongue of a Serpent, which is very poisonous: to 
m—▪ 52. 2.  a razor, which is very sharp: and to 
n— 57 4.  a sharp sword, that pierceth deep: their teeth to spears and arrows, which are mortal instruments: their throat to 
o— 5. 9  an open sepulchre, that devoureth much: and their words to 
p— 140. 3.  the poison of adders, which is a most venomous and pestilent poison.  

Admonition to watch over our words.  How watchful 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 watchful therefore we ought to be. 
q jam. 3 9  With the tongue we bless 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 profane speeches directly uttered against his divine Majesty, so let us take heed of collateral blasphemy against such as bear his image. He that said Thou shalt not take the name of the Lord thy God in vain, said also, Thou shalt not bear false witness 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, work in thee a due respect to the name of man, that thou do no wrong thereto.   

§. 74. Of censuring all alike.  
IX. 
* §. 66.  PAssion makes men judge all alike. True it is that by reason of that natural corruption which hath infected all mankind, all are alike. 
a Rome 3. 22, 23  There is no difference. For all have sinned, and come short of the glory of God. Thus 
b Psal. 14. 3. Rom. 3. 10.  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— 4.  the Apostle useth the very words, that are here used, Every man is a liar, and yet no man unjustly blamed. But to judge such as have the Spirit of God in them, and are in what they speak guided by the Spirit of God, yea and bring their message from God, to judge them to be as natural unregenerate men are, liars, 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 hardness of heart made 
d Exo. 7. 11.  Pharaoh judge Moses and Aaron to be like to the sorcerers and magicians of Egypt. So did 
e 2 King. 19 11  Sennacherib judge Hezekiah and his people, and kingdom to be no better than the Kings, people and kingdoms of other nations. 
f jer. 5. 31. Lam. 2. 14. Zac. 13. 4. Mic. 3. 5.  It is oft noted of the jews, that they gave no more heed to such faithful Prophets as the Lord sent, then to such false Prophets as ran of themselves, and were not sent: who spoke a vision of their own heart, and not out of the mouth of the Lord. Yea many times 
g 1 King. 22. 8. jer. 18. 18.— 37. 19▪ Passion like coloured glass.  more credit was given to such false Prophets, then to true ones.  
Passion in the soul is as colour in glass. Now by experience we know, that what a man looketh upon thorough coloured glass, appears to him to be of the same colour that the glass is of, though it be in truth of another colour. All objects are presented thorough such a glass in one and the same colour. So to a man in passion all men seem alike: all liars, all deceitful, all unjust, all unmerciful, 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 deal faithfully with me. None can do me any good.  
It is on this ground very requisite that men in passion, or overwhelmed with affliction learn to suspect themselves, and to suppose that they may be deceived. We use thus to persuade men that by sickness are distempered in their taste, and cannot discern any difference betwixt meats, but loath all alike, to believe others that have both good understanding of what is wholesome and hurtful, and also a taste well tempered, and accordingly against their own distempered humour to take and eat that which those others do offer unto them for their good. Many that in passion have 
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. Settled passion blame worthy  had a very ill opinion of their best friends, and been moved to inveigh against them most bitterly, when the passion hath been over, have been very sorry 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 madness not to think 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 dispels darkness.  
If such general 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 blood (as we speak) when there is no affliction to vex and grievethem, no occasion to anger them, no great cause to stir up any passion in them, except a malevolent humour in themselves? Too too frequent are such censures, and that most commonly when such as by function, profession, or any other like relation have dependence on God. Thus if some Ministers be observed to be proud, covetous, licentious, or otherwise vitions, a general imputation shallbe laid upon all, All Ministers are thus and thus. So on like grounds, All professors are hypocrites, All frequenters of sermons are busybodies. All that make conscience of swearing are liars, etc. Thus in other cases, All Tradesmen are cozeners. All citizens are usurers. All Physicians are hardhearted. All Lawyers are unconscionable. All officers are bribers. All Patrons are simoniacal. All courtiers are proud. All Scholars are vain glorious All husbands are slaves. All wives willbe masters. All servants are idle. Yea it is usual thus to impeach all of a nation: as, All Spaniards are proud. All Italians are Machevillians. All Frenchmen are false-hearted. All Dutchmen are drunkards. All Scotchmen are treacherous▪ All Englishmen are fantastical. Such general censures cannot be but unjust censures: and yet too too frequent they are.   

§. 75. Of the mixture of faith and fear.  
X. 
* §. 66.  FAith and fear may be mixed together. After 
a Gen. ●5. 6.  Abraham had so believed as his faith was counted to him for righteousness, he said, 
b— 20. 11.  They will slay me for my wife's sake, which argued much fear. Of faithful jacob it is said, 
c— 3●. 7.  He was greatly afraid. He that said, 
d Psal. 5●. 5, 16  I will call upon the Lord and he shall save me (an undoubted evidence of faith) said also in the very same Psalm, Fearfulness and trembling are come upon me, and horror hath overwhelmed me (an apparent sign of fear.) 
e Mat 8. 26.— 14. 31. Luk 24. 37.  Oft doth Christ upbraid fear even to his believing Disciples. Of Peter it is noted, after that he was endued with an extraordinary measure of faith and other gifts, that 
f Gal. 2. 12.  He feared them which were of the circumcision.  

g 1 Cor. 13. 9  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, fear filleth up: as air filleth up so much of a vessel as wanteth water or other liquor. 
h Exo. 17. 8, etc.  Fear to the Soul of man is as Amalek to Israel: and Faith as Moses. Fear is ready on all occasions to invade the Soul. If Faith wax faint, and let down her hand, Fear prevails. Yea 
i 2 Sam. 3. 1.  as the two houses of David and Saul were together in Israel, and maintained war one against the other, so do Fear and Faith in the same souls. But as Faith waxeth stronger and stronger, Fear will wax weaker and weaker.  
This mixture putteth us in mind of sundry duties, as,  
1 To bear with the infirmities of Saints, Gal. 6. 1.  
2 To be watchful over ourselves, 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 stir up the gift of God in us, 2 Tim. 1. 6.  
7 To check ourselves for doubting, Psal. 42. 5.  
Much comfort may hence arise, to such as mislike this 
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.  fruit of the weakness of the flesh in them, and thereupon use what means they can, and do their endeavour to cast off this fear. If notwithstanding their grief 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 fear which appears to be in them. Their case in this case is no other than hath been evidenced to be the case of many of God's ancient worthies. Such fear coming 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 walk, etc. is here more particularly expressed.  

* §. 2.  This is set out  
1 By way of Profession in relation to himself, I will, etc.  
2 By way of Provocation in relation to others, Vers. 19 Praise ye, etc.  


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 Rhetorical Addubitation, wherein he reasoneth with himself about the duty to be performed.  
Of this Addubitation and kind of reasoning there be two parts.  

Meaning of words.  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 requital. It is attributed to God and man: and that in relation to a good thing done, and signifieth to reward: or to an evil, and signifieth to revenge.  
Where David saith of God, 
a Psal 18. 20.  According to the cleanness of my hands hath he recompensed me, he useth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this word: and where he prayeth to God for vengeance on the wicked, thus 
b— 28▪ 4.  Render to them their desert. This word is also used, where the brethren of joseph say of him, 
c Gen. ●0. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redder. do reddet.  He will certainly requite us all the evil which we have done unto him: and where the King of Israel giveth this charge for the Shunemite, 
d 2 King 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Restore all that was hers. Here it is attributed to man in relation to God, but not as importing any possibility of satisfaction, but only a forwardness to do any thing that might be acceptable to God.  
The word translated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  benefits, is derived of that verb which in the 7th verse is translated, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dealt bountifully. These in relation to God he styleth HIS, his benefits, to testify his acknowledgement of the good things which he had received to come from God: and to be given by him.  
He addeth that general particle ALL, to show 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 cometh from a verb that signifieth to ascend: and to express the emphasis thereof, some thus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia benefits▪ tua ●aperant m● Trem. & jun.  translate it, All thy benefits go over me. But the preposition doth oft signify (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 thoroughly informed of whatsoever may be acceptable and pleasing to the Lord: and also a settled resolution indeed to perform whatsoever he shallbe 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 Original. It maketh the sense somewhat doubtful. Some set it down 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 Geneu. interpr.  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 Trem. & jun.  What shall I render to the Lord? all his benefits are towards me. The King's 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 been beneficial to him.  

Sum.  Behold here A grateful disposition: which is manifested,  



Parts.  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 enquiry 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 several branches note out sundry properties of a grateful mind.  
The Inquisition, (What shall I, etc.) showeth that  
I. Gratefulness makes men inquisitive.  
The thing enquired after being indefinitely set down, (What?) implieth that  
II. A grateful mind is ready to do any thing.  
The person (the Lord) for whose sake this enquiry is made, declareth that  
III. True gratefulness hath especial relation to the Lord.  
The reason hereof being His benefits, giveth evidence that  
FOUR A right understanding of God's benefits worketh gratefulness.  
The ample mention of God's benefits in this general particle all, manifesteth that  
V. Gratefulness raiseth the mind from some favours to all.  
The application of these benefits to himself in this phrase towards me giveth proof that  
VI Sense of God's kindness to ones self doth most enlarge the heart to thankfulness.  
The Prophet's profession of God's benefits, thus, All his benefits are towards me, demonstrateth that  
VII. Gratefulness works acknowledgement of kindness.   

§. 77. Of the property of gratefulness to make men inquisitive.  
I. 
* §. 76.  Gratefulness makes men inquisitive. All manner of gratefulness whether to God or man hath this property. When David thought on Jonathan's kindness to him, though jonathan were dead, yet 
a 2 Sam 9 1.  he enquireth whether any were left of the house of Saul, that he might show him kindness for Jonathan's sake. And when he considered how God had established peace to his people, first 
b 1 Chro. 13. 2.  he enquireth and consulteth about bringing the Ark to the Tabernacle: and then 
c— 17. 1.  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 Mic. 6. 6, etc.  Wherewith shall I come before the Lord? etc.  
In grateful persons there is a good and high esteem of the kindness that is showed to them. With this esteem 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, than an hot vapour, which the more it is suppressed, the more violent it waxeth, till it have got vent. Such an affection therefore will show itself. And that it may manifest itself in the best manner to the best content of him to whom they intent their thankfulness, they content not 
Dabo quidem quicquid in me primum est: sed nihil dignum dare potero. Hier. Comment. in Mic. 6. Demonstration of a grateful heart.  themselves with that which may first rise in their mind, or offer itself to their thought, but diligently inquire 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 kindness 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 ungrateful 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 grateful subjects, people, children, servants, friends, and neighbours be known. Yea by this may grateful subjects, people, children and servants of the great Lord of heaven and earth be known: 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 faithful purpose to perform what they shallbe rightly informed in, and indeed to render what they shall learn to be acceptable to the Lord.  

Direction for such as are inquisitive.  They who are so minded, have an excellent help to be well informed. That help is God's word, which distinctly and sufficiently revealeth what is the good, acceptable, & perfect will of God. Let all such therefore as are entirely provoked to inquire after that which may be pleasing to God, by the holy Scriptures 
m Rom. 12. 2.  prove, and 
n Eph 5. 17.  understand the same. 
o joh. 5. 39  Search the Scriptures, (saith our Lord Christ) for they are they which testify of me. They testify of him, what he is. They testify of him, what he accepteth, what he approveth: in what and by what he accounteth himself honoured, and sufficiently recompensed for the kindness he showeth.   

§. 78. Of a second property of gratefulness to do any thing.  
II. 
* § 76.  A Grateful 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 thankful requital he saith, 
a Est. 6. 6.  What shallbe done to the man whom the King delighteth to honour? He prescribeth not any particular thing, but enquiteth wherein he may make the best requital: and it appeareth that he did make that enquiry with a true intent to do any thing: for though Haman thorough his ambition (supposing that the honour should have been done to himself) advised the King to do more than 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 testify his grateful mind to God, as 
b 1 Chro. 29. 2.  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 coming to his house, as in way of gratefulness 
c Luk. 19 8.  He giveth half of his goods to the poor, and promiseth to restore fourfold to all whom he had wronged.  
Gratefulness so enamoureth the soul of a man, as it makes him think that he can never do 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 dear for him, on whom his thankful mind is set: especially when such a mind is set on God, who every way infinitely surpasseth us, who is so absolutely perfect in himself, as he needeth nothing that we 
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.  have or can do, nor can receive any thing but that which is his own, yet daily ladeth, with all manner of blessings, us who are less than 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. Work in them such an apprehension, a sense of God's kindness to them, as their hearts may be stirred up to thankfulness: Then nor hope of reward, nor fear of revenge can so incite, or quicken them up to any duty, as their own grateful disposition. An ingenuous and generous mind (as every grateful mind is) will do much more in thankfulness for a kindness done, then in expectation of a kindness to come. Persuade men therefore of the goodness and kindness 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. 
* §. 76. Semper habendae gratia, & nemini alteri nisi sold Deo. Chrys. Home 2. in 1 Cor. 1.  TRue gratefulness hath especial relation to the Lord. A man that is well instructed in the right form and due manner of thanksgiving will especially return all thanks to God, whether it be for such benefits as come immediately from himself, as all those extraordinary benefits, whereof any that took 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 Exod 15. 1.  Moses and the men of Israel, 
b— 20.  Miriam and the women of Israel gave solemn thanks to God) or those ordinary benefits to the conferring whereof man addeth no help (as the shining of the Sun, the courses of the moon, the former and latter rain, the bounds set to the sea, the sweet springs and rivers of water passing thorough the earth, and many other such as are reckoned up in the 104 Psalm, for which praise is there given to God) or for such benefits as are conferred upon us by the ministry of man. Thus Melchisedech blessed God for 
Gen 14. 20.  that victory which Abraham had gotten over his enemies: David blessed God for that counsel which wise Abigail 
1 Sam. 25. 32. 1 Chro. 29. 13  gave him: and for those bountiful gifts which he, his Princes and people contributed towards the house of God: and 
2 Cor. 9 13.  the Saints give thanks to God, for the liberality of the Christians at Macedonia. So clear is the point of returning thanks to God for all manner of benefits, as besides the many simple forms of giving thanks to God set down throughout the whole Scripture, but especially in the book of Psalms, when man cometh in any competition with God about this matter, he is utterly excluded: as where the Psalmist negatively 
Psal 115 ●▪ Totum superna gratia tribuamus. Chrys. Home 21 in Gen. 5. Psal. 148. Eph 5. 20.  of man, but affirmatively of God saith, Not unto us, O Lord, not unto us, but unto thy name give glory. If ye well observe the precepts of Scripture for performing this duty of thanksgiving, ye shall find this object, the Lord either plainly expressed, or necessarily understood. How frequent are these phrases▪ Praise the Lord: Give thanks to God. Yea to demonstrate that God is the proper object of praise, these words, Praise ye the Lords, are so compounded together, as they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  make but one word in hebrew, which is this, Halleluiah.  

See The whole armour of God. Treat 3. Part. 2. § 60, 61.  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 us, & conferreth upon us, his benefits. The benefits which we receive from a wise King, just magistrates, faithful ministers, conscionable lawyers, skilful physicians, honest tradesmen, industrious husbandmen, or which any receive from good husbands or wives, provident parents, merciful masters, diligent and trusty servants, or any other persons, are God's benefits. It is therefore most due that we inquire what may be rendered to the Lord for them.  
Learn we hereby in all manner of benefits to roll up our 
Exhortation to render thanks to God.  eyes to God, and as we taste of the sweetness of them, so to lift up a thankful heart to him that giveth them. It is a swinish part to eat 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 have. The Prophet's 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 principal donor; yea to think more highly of the servant then of the master, of man then of God, which is no better than idolatry. When therefore thou hast a thought of rendering, inquire what thou mayst render to God, what may be pleasing and acceptable to him: for which we had a direction 
* §. 77, 78. ●  before.   

§. 80. Of the consideration of God's benefits▪ working gratefulness.  
FOUR 
* §. 76.  A Right understanding of God's benefits works gratefulness. On this ground that 
a Psal. 139. 14.  the Psalmists soul did right well know God's works, he maketh this inference, I will praise thee. When 
b— 106. 1●,  the Israelites had such 
c— 100 3, 4.  evidence of God's providence over them, as they believed his words, than they sang his praise. To induce men to be thankful unto God, and to bless his name, the Psalmist adviseth men to take notice of the kindnesses of God towards them.  
Hereby is man convinced of the equity of the duty; which is an especial means to work upon the conscience, and provoke him to perform that which in his judgement he seeth to be most just and meet that it should be performed.  

Instruction in the cause of ingratitude.  By this take notice of a main reason of man's ingratitude. The benefits of the Lord which occasion matter of thanksgiving are either not at all observed, but passed over without regard; or else soon forgotten. When the Lord by his Prophet upbraideth to the Israelites their great ingratitude he rendereth this reason thereof, 
d Isa. 1. 3.  Israel doth not know, my people doth not consider. And when the Psalmist speaketh of their like ingratitude, he rendereth this reason, 
e Psal. 106. 21.  They sorgat God their Saviour, which had done great things in Egypt. Where there is no knowledge of a benefit there can be no good esteem thereof. What is not esteemed can not be affected. No man will inquire what he may render for that which he affects not. Again that which is forgotten is as not known, as not esteemed, as not affected. They therefore 
Non dubium quin excitet ad laudandum beneficiorum recordatio Bern. super Cant. serm. 10. Direction for gratitude.  that either take no notice of God's benefits, or soon forget them after they have once known them, must needs be ungrateful. But without all doubt, remembrance of kindness incites gratefulness.  
To prevent this crime of ingratitude, (a crime most odious to God and man)  
1. Be diligent in observing 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. Speak of them to others: as he that said, Come, hear all ye that fear God, and I will declare what he hath done for my soul. Psal. 66. 16.  
This is the way to make thee see and say, God's benefits are towards me, and thereupon in testimony of gratefulness heartily to inquire, what shall I render to the Lord?   

§. 81. Of a fourth property of gratitude, by one kindness to be put in mind of many.  
V. 
* §. 76.  Gratefulness raiseth the mind from some favours to all. This general 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 us, as it is not possible to fasten our mind upon them all: but it is to be taken of the several kinds of God's benefits, (as General, Particular, Public, Private, Temporal, Spiritual, etc.) and of as many several and distinct branches of these as we can. Thus when David was settled in his Kingdom, and thereupon took occasion to praise God, 
a Compare 1 Chro. 16. 8▪ &c▪ with Psal. 100LS. 1. etc. Read Psal 78. to the end.  in his Psalm of praise he reckoneth up all those kindnesses which God had done to his people from the time of their firstfathers Abraham, Isaac, and jacob: yea he giveth this express charge, 
b Psal. 105. 2.  Talk ye of All his wondrous works. So 
c 2 Chro. 20▪ 21  jehosophat, when he consulted upon the promise of victory which God by his Prophet had given him, to praise the Lord, the 136. Psalm, which containeth a catalogue of all God's mercies, was appointed to be sung. That sweet singer of Israel, who well knew how to order his forms of praise to God as affirmatively he promiseth to 
d Psal 9 1.  show forth All 
c— 103 2. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per tran. sp●si ●one●● & transmutationem in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit ullus.  Gods marvellous works: so he giveth a negative charge to his soul, not to forget all (or any of) his benefits.  
As more fuel 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 inflameth it with an holy zeal.  

Direction to rouse up our spirits in thanksgiving  This pattern 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 several kinds of God's benefits, as on all occasions they may be presented to our minds. Without all question the Prophet's mind was upon many and sundry sorts of benefits, when he said, all his benefits are towards me. He did not confusedly use this general particle all, as many do when they profess to thank God for all his benefits, and yet have none at all in their minds. His spirit was otherwise disposed, then to content itself with such a general, indefinite, cold, loose, formal form of acknowledging Gods benefits. If we would accustom ourselves to make diaries of God's blessings on us, and when we are before God, recount them in order, & oft 
Psal 22. 10.  call to mind how from our mother's 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 temporal and spiritual, 
See in the whole armour of God, Treat. 3. part. 2 § 64, 6●. etc. a catalogue of benefits.  privative and positive, conferred on ourselves and those that belong unto us, yea on the nation, city, parish, or family where we live, then would not such a general 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 zeal.   

§. 82. Of particular sense of kindness whereby the heart is stirred up to thankfulness.  
VI 
* §. 76.  Sense of God's kindness to ones self doth most enlarge the heart to thankfulness. Words of particular relation betwixt God that is praised, and the persons that praise him, used in forms of praise, give good proof to this point. Such are these, 
a Psal. 30 12.  O Lord, my God: 
b— 59 17.  my strength, my defence, the God of my mercy, 
c— 18. 2.  my rock, my fortress, my deliverer, my buckler, the horn of my salvation, mine high tower, etc. That which here is generally implied under this clause, all his benefits towards me, is in sundry particulars exemplified throughout the whole book of Psalms. Take a few instances for many. 
d— 9 4.  Thou hast maintained my right, and my cause. 
e— 18. 16. 17.  He took me, he drew me out of many waters, he delivered me, he was my stay, etc. In particular, let the five first verses of the 103. Psalm be well observed for this purpose.  
Men are most sensible of kindnesses done to themselves, the sweetness whereof their own souls do taste. Now according to the taste and sense of a kindness, is the heart quickened and stirred up to thankfulness. Though it be an effect of natural self▪ love, to affect the heart with such good things as a man himself is made partaker of, yet is it not against spiritual love to make an advantage thereof, and to use that affection of the heart to kindle and inflame our zeal unto a more fervent manner of praising God.  

Admonition to observe Gods dealing with ourselves Psal. 66. 16. Psal. 78. 70.  Among other mercies take especial notice of such as in particular concern thyself: as he that said, I will declare what God hath done for my soul. In this consideration first mark such as are most proper and peculiar to thyself, whereof thou mayst say, He hath not dealt so with others. So did he who said, He chose David his servant, etc. 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 be such as are committed to thy charge, nearly united to thee, of the same family, or alliance, or parish, or incorporation, or nation, or profession. near relations will affect our hearts for benefits bestowed on them to whom we are united, as if they were bestowed on ourselves. Instance that affection which was wrought 
Gen. 24. 27.  in the heart of Abraham's servant for the good success of his master's business: and the praise which he gave to God for the same. If in common blessings we find ourselves to have a share, we shall be the more quickened to give thanks 
1. Kin 1 40.  for the same: as the people that rejoiced at the coronation of Solomon.  
Who are they that are now best settled to give praise to God for this admirable decrease of the sickness? Not they who thought it not infectious: nor they who thought they had such antidotes as the plague could not seize on their vital 
Vnum hoc obsecro, singulis dicbus & horis supputemus nobiscum, non communia tantum beneficia, quae toti naturae omnium opisex contulit, sed & privata & quotidiana, etc. Chrys. Hom. 26. in Gen. 8. & Hom. y2. ad Pop.  parts: nor they who thought themselves safe enough in the country. But they who conceiving themselves to be in as great danger as others, perceived a special care of God over them in preserving them. That benefit which a man knows himself to receive from the light of the sun, influence of the heavens, sweetness of the air, and other like common blessings, will make him heartily to bless God for them. Search therefore narrowly wherein Gods benefits have been towards thee in special. Do this daily and hourly, not only about common benefits which the maker of all conferreth on all, but about private and daily blessings, and thou wilt diligently inquire what thou mayst render to him.   

§. 83. Of a fifth property of gratitude, to be provoked thereby to make profession of benefits.  
VII. 
* §. 76.  Gratefulness works acknowledgement of kindness. All the acknowledgements which in Scripture are recorded to be made by any of the Saints, of God's benefits and mercies towards them▪ are demonstrations hereof: as of 
a Gen 8. 20.  Noah; 
b— 12. 7.  Abraham, 
c— 14. 20.  Melchisedech. 
d— 21. 6.  Sarah, 
e— 24 27.  Abraham's servant, 
f— 26. 22, 25.  Isaac, 
g— 32. 10.  jacob, and many others.  
Acknowledgement of kindness maketh much to the honour of him that hath done the kindness. But he that indeed hath a grateful mind desireth to do all the honour that he 

Dominus in sermonibus gratiarum actionem exigit, non quod ea ipse opus habe at, sed ut nos d●● ceat gratos esse, & agnoscere tantorum bonorum suppeditatorem.  
Chrys Hom. 2● in Gen. 8. Discovery of ingratitude by concealing kindness.   can to the author of the kindness, wherewith he is affected. We heard before (§. 77.) how he requireth what he may render. Will not then that mind which maketh him so inquisitive to be further instructed in what he may do more, provoke him to do that which he can not be ignorant to be acceptable? As for the Lord, he requireth thanksgiving in our words, not that he hath any need thereof, but that he may teach us to be thankful, and to acknowledge the donor of so great good things as he bestows,  
Can we now imagine that they who conceal all kindnesses done to them, are grateful persons? were the nine lepers that being cured of their leprosy, made no profession thereof, thankful? If they were, wherein consisted the difference betwixt them, and that one, of whom Christ thus saith, were there not ten 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 keep close, not to make known, not to acknowledge benefits, as can be given.  

Exhortation to acknowledge benefits.  Show 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 judg. 5. 24.  Deborah acknowledged jaells' kindness: 
k 1 Sam. 25. 33  David, Abigails: 
l— ●4. 19  Saul, david's, and many other, other men's. Much more to God must his benefits be acknowledged, in regard of the multitude, greatness, freeness, needfulness, profitableness, 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 therefore of the Lords benefits to God himself and to men: make it to God in secret and in public: 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 mayst in future times again, and again 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 soul from the leprosy of sin; as this 
Luk. 17. 19  phrase importeth, Thy faith hath saved thee. He was cleansed of his bodily leprosy before he returned. There was then somewhat more intended, by the pronouncing of this after his returning to glorify 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 received. For God's sake therefore who is thereby honoured, and for thine own sake who gainest thereby more benefits, acknowledge God's 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.  

* §. 76.  THe second part of the Prophet's Rhetorical addubitation is here expressed, which is an answer to his former question: whereby he showeth 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 forwardness that was in him to do, what he saw most meet to be done.  

This was one john Lodowick, a Spaniard by nation, a Monk by profession, who lived ten years together in England, lodging in an house by Bishop's gate, London, who day after day went forth in a beggar's attire, and as occasion was offered, belched forth most impious blasphemies against the blessed Trinity, especially against the sacred person of our blessed Saviour jesus Christ (whom he ordinarily called Devil) 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 Spain▪ there to be proceeded against, in the year of our Lord 1618. This blasphemous Heretic accounting the things that were written by the Prophets and Apostles to be mere dotages, said that David was one of the worst, and that in penning this Psalm he showed himself to be a drunkard and a liar, 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. Whereby we see how dangerous it may be to take that literally, which is meant metaphorically.  This phrase, cup of salvatition, is the most difficult and doubtful phrase of all the Psalm. It's here figuratively used, and in that respect more subject to various interpretations. According to the diverse 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 beer or wine, or physical potion, or such like thing, as may be thought fit for him to whom it's given; as where the Psalmist 
a Psal. 23. 5. Per calicem mensura intelligitur, etc. Hier. Comment. in hunc loc.  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 Trevet. Genebrad.  some expound this place thus, I will 
c Isa. ●1. 17, 22. Mat. 20. 22.  thankfully 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 Sollicitoque bibas veluti doctissimus olim, in perturbato quod bibit ore reus. Ovid in Ibid.  For of old they were wont to put poison into cups, and make such as were adjudged to death, to drink thereof. After this manner were Socrates, 
e Herod. l. 3. Cic Tusc. l. 1. ● Pluto. in vit. Phoc.  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 heavenly Father to drink, they are set out by a cup. 
f Origin. Hieron. Augustin. Plac. Parm.  Some therefore according to that signification thus expound this Text, I will willingly drink the cup of affliction which the Lord shallbe pleased to give me, yea though it be death, which will assuredly turn to my salvation.  
3. 
g Mat. 26. 39  The passion of Christ is styled a cup: whereupon 
h Lorinus aliique Papist.  many imagine that the Prophet hath here relation thereunto. 
i Hier. comment in hunc. loc. In Hebraeo ita habet, calicem jesu accipiam, &c  An ancient Father saith that the Hebrew thus hath it, I will take the cup of jesus: which an Angel thus interprets, thou shalt call his name jesus: for he shall save his people. Indeed 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrew name translated jesus, is derived from a root that signifieth to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  save: But 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word here used is of the feminine gender and plural 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 jesus, namely salvation. They who apply the cup of salvation to Christ's passion, take it passively for martyrdom, or suffering for Christ, and so it little differs from the former interpretation. They who in these senses expound this text, say, that thereby is rendered the greatest thing that can be rendered by man, even his life.  
4. In holy Scripture there is mention made of 
n Gen. 35. 14. Leu. 23. 13. Num. 15. 5.  drink-offerings, which were a certain quantity of wine that used to be poured out before the Lord: as the very notation of the word importeth, coming from 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudit.  a root that signifieth to pour out. As the meat-offerings, so the drinke-offerings were brought to the Lord in way of gratulation and thanksgiving. 
p Cajetan. Genebr.  Some therefore in allusion hereunto so expound this text, as a promise and vow of the Psalmist, to testify his public gratitude by such an external and solemn rite as in the law was prescribed. This he termeth a cup, because that drinke-offering was contained in a cup, and poured out thereof: and he adds this epithet Salvation, because that rite was an acknowledgement of salvation, preservation and deliverance from the Lord.  
5. After their solemn gratulatory sacrifices they were wont to have a feast. When David had brought the Ark of God into the Tabernacle, they offered burnt-offerings and 
1 Chro 16. 3.  peace-offerings, which being finished, He dealt to every one of Israel both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine. Hereby is employed that he made so bountiful a feast, as he had to give thereof to all the people there assembled. 
r In mensa laticum libavit honorem, etc. Virg Aen. 1. Turneb. l. 12. c. 13. A'the l. 11. c 11.  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 thankfulness to drink 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 thereof that God had saved and delivered them. Almost in a like sense the Apostle styleth the Sacramental cup, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10. 17.  the cup of blessing.  
Here the Prophet useth the plural number thus, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cup of salvations, whereby after the Hebrew elegancy, he meaneth 
Calicem salutum Vatab. Omnis salutis. Tremel.  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 applied to the forementioned taking of the festival cup, and lifting it up before the guests. 
u Calvin. Vatab. Muscul. Moller. Montan. Aliique.  Most of our later Expositors of this Psalm 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 solemn sacrifice. Both of these import one and the same thing, which is, that Saints of old were wont to testify their gratefulness for great deliverances with some outward solemn rite.  
The former interpretations of this phrase, cup of salvation, applied to a portion, or affliction, or martyrdom, or the passion of Christ, though simply considered in themselves, they be truths, yet they are not so pertinent to this Text, as the two later of a gratulatory drinke-offering, or a festival cup. For without question a solemn thanksgiving is here intended, as is afterward in the 17. verse plainly expressed.  
The other clause that is added, and call upon the name of the Lord, is the same that was 
x verse 4.  before used, and expounded. Here again it is repeated, partly to show that in the forementioned gratulatory rite he would 
y Nomen Dei colam. Vatabl.  worship God. (He would do it piously and religiously. For prayer is an especial part of God's worship) partly to show 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 again promised, and that as an appurtenance to thanksgiving being added thereto in the 17. verse, 
* See §. 112.  where I purpose to handle it in the general 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 
Sum.  shall I render to the Lord? setteth out, Man's recompense to God.  
It consisteth of two parts.  
1. Gratulation.  
2. Invocation.  
The former is set out by a most solemn rite of rejoicing.  
The latter is expressed by the Action, (I will call) and by the Object (upon the name of the Lord)  
The two main parts are joined together by a copulative particle AND.  
Of the substance of solemn Gratulation, or thanksgiving, sufficient hath been 
* See sect; 76, etc. to this §.  before delivered.  
The inference of this profession upon the former inquisition, this being an answer thereto showeth that,  
I. Gratitude is the best recompense that man can render to God.  
The manner of expressing it by a public rite of rejoicing teaches that  
II. Our inward motion of praising God must be manifested by some outward action of rejoicing  
Of the substance of Invocation, even as it is here expressed, sufficient hath been delivered on the 4. verse.  
The connexion of these two points, Gratulation AND Invocation, importeth that  
III. With gratulation invocation must be joined.  
The different manner of expressing invocation from that which was in the fourth verse, (For there it was set down as a thing performed in his trouble, than called I, etc. Here it is noted as a duty to come, which he promiseth to perform, I will call, &c, and that after his deliverance) implieth that  
FOUR 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. 
* § 83. Ante omnia Deo gratias agamus, cui nibil gratius, nibil acceptius est Chrys. Home 2. in 1 Cor. 1.  GRatitude is the best recompense that man can render unto God. Surely this Prophet that made such enquiry of what he might render unto God, if he had known 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.) Expressly it is said of praising God, that it pleaseth the Lord better than an ox or bullock, (Psal. 69▪ 30, 31.) yet were those ordained for solemn sacrifices under the Law. Praise therefore is it which the Psalmist doth especial vow to God, (vers. 17.)  


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.   God standeth in need of nothing that we can do, or bestow. But we stand in need of all that is his. Our thanks which we give him adds 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 do what he doth. More than this the creature cannot do: more than this the Creator nor exacteth nor expecteth, provided that it be not a mere lippe-labour, but come from an heart thoroughly affected with his excellencies and kindnesses, and be ratified by an answerable carriage towards him.  
spirit and truth. Yet this hindereth not but that he may and must be also worshipped in body, and in outward actions. He must ever be worshipped in spirit, whether with the body, or without the body. Spiritual worship may be without bodily worship, and also stand with bodily worship: but bodily worship cannot stand without spiritual worship.  
2 The Spirits of others are stirred up to join with us in congratulation, and mutual thanksgiving. 
p Neh. 8. 6.  When the people saw and heard Ezra bless the Lord, they answered, Amen, Amen, with lifting up their hands. When 
q 2 Chro. 30. 5. etc.  Hezekiah made it known that he meant to celebrate a solemn passover, many of Ephraim, Manasseh, Ishaker and Zebulon came thereto. This is one principal end of external rites of gratulation, mutually to stir up one another's spirit.  
3 Our own spirits are much roused and quickened hereby. Outward gratulatory actions, as they manifest an inward grateful affection, so they are means, as it were by a reflection, to increase the heat of gratitude, and inflame our zealous affection the more. Now our dulness and coldness in all pious duties giveth evidence that all means that can be used for quickening our spirits, are little enough.  

Reprehension of indiscreet reprehenders.  Too austere and severe are they, who censure as unlawful, and condemn all cheerful rites, and actions of gratulation. Their main ground is the evil consequence which followeth from thence. But that followeth not from a lawful use of warrantable rites, but from an abuse of them, which is indeed unlawful. 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 especial point of wisdom to discern whence every evil ariseth, and accordingly to be so circumspect in avoiding the evil, as a warrantable, commendable, needful, useful duty be not forborn thereby. The wise farmer neglecteth not to sow his ground because weeds use to grow among the corn. No wise man will forbid the drinking of wine because some by intemperancy are made drunk. Evil consequences arising from good things, give just occasion to be watchful over ourselves in the doing of those good things, that by our carelessness they prove not pernicious. So as, it is not a sufficient plea for intemperancy, to say, the thing that we do is lawful. 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 willbe well done.  
In general, outward gratulatory actions must be  
1 Such as are approved by God himself, as those were which we noted in the proof of the point. For, how can we think that those things which he approveth not, will please him?  
2 Such as may beseem the occasion: even such cheerful actions as may revive men's spirits: such also were those that are before mentioned. As outward rites of humiliation must be such as may humble the soul: so of gratulation, such as may quicken it, Psal. 81. 1, etc.  
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 bear: lascivious dancing: revelling on the Lords Days, and other the like.  
Among other external rites of gratulation, that which is here intended (feasting) is a principal one. Thereof See The Whole Armour of God, Treat. 3. Part. 2. §. 73.   

§. 87. Of joining prayer with praise.  
III. 
* §. 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.  With gratulation, invocation must be joined. As with our petitions we must join praises: so, with these, those. Prayer and praise are like two twins, which though they have each of them their several and distinct members, yet by the navel 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 joined together: sometimes one, sometimes another set in the former place, thus, 
a Phillip 4. 6.  In every thing by prayer and supplication with thanksgiving let your request be made known to God. 
b 1 Thes 5. 17, 18.  Pray without ceasing: in every thing give thanks. 
c Psal 105▪ 1.  Give thanks unto the Lord: call upon his name. 
d Isa. 12. 4.  Praise the Lord: call upon his name. Observe the forms of praises, and of prayers noted in Scripture, and you shall find, where the principal occasion hath been gratulation, supplication to be added: and also where the principal occasion hath been supplication, gratulation to be added.  
Such is our estate here in this world, and such is God's dealing with us, as there never wanteth occasion of both. Never was any Saint brought into so desperate a distress▪ but that thorough the mist of his misery sweet beams of God's mercy have shined upon him. Nor ever was there any set in so bright and clear a sunshine of God's favour, but that some clouds have let fall showers of sorrows▪ if not in outward troubles, yet in regard of inward corruptions, yea and in the thought or fear of some eclipses of that sunshine. 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 lieth a main difference betwixt men's estates here and hereafter. Hereafter in Heaven 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 
1 Tim. 4. 5.  sanctified. As every creature of God is sanctified by the word and prayer, so the actions that we perform, not pious and religious duties, and among them not the most principal, praising of God, excepted. The Word showeth 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 only imperfect thorough the defect thereof, but also polluted by that sink of corruption 
Gratias Deo ag●mus propter tentationum resolutionem & horum ●●nquam obliviscamur▪ crat●●nibus vaccmus, supplication: bus continu●●, ●i●tat● multae. Chrys. Hom. 17. ad Pop.  which is in us, by faithful prayer the defect is supplied, the pollution is purged away.  
What therefore God hath joined together, let no man put asunder, Matth. 19 6. Let us for removing evils, or for conferring any good thing, give all due thanks, and never forget the one or the other: but withal give ourselves to prayer, to continual supplications and much piety.   

§. 88 Of praying after God hath heard our prayer.  
FOUR 
* § 84.  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 Psa. 118 21, 2●  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 Psalms, so in other books of Scripture. Indefinite exhortations to pray 
b Eph. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in every season, 
c Luk. 18. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  always, 
d 1 Thes. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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, always, in every season? None can doubt but that God heard the prayers of his faithful servants in all ages: yet never did any faithful servant of God thereupon cease calling upon God so long as he lived. It is 
e 1 Cor. 1. 2. Acts 9 14.  the style of a true Saint to call upon God. If they should cease to call upon God, they would show themselves most 
2 Tim. 2. 19  unworthy of that dignity.  

Why prayer is to be continued after prayer is heard.  1 Some things there be, which though on God's part they be granted, yet are we not so settled and satisfied in the grant of them, but that we may waver and doubt in our faith about them: as, Remission of sins, Reconciliation with God, justification in his sight, Conquest over our corruptions, Sanctifying graces, and such like. Other things there be whereof we stand in daily need, as food, sleep, apparel, and other bodily necessities: means of spiritual edification: and the assistance of God's Spirit. And many evils there be wherinto we may fall again and again after we are delivered from them, as sickness, pain, imprisonment, captivity, etc. Yea, and all manner of sins, and temptations to sins. In these respects, for the settling of our faith in that which God hath granted, for the continual supply of such things as we continually stand in need of, for keeping us from falling again into such evils as we have been delivered from, it is needful, it is useful to call upon God again and again even after he hath heard our prayer.  

Of these motives, See The Whole Armour of God. Treat. 3. Part. 1. §. 15, 16, etc.  2 All those general motives that are of force to incite us to call on God before he hath heard us, as God's command, God's worship, God's 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 live.  
3 Gods hearing our prayers is so far 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 special evidence of God's readiness to hear, and ableness to help, yea and of his mind and goodwill to us in particular whom he hath heard.  

Reprehension of such as being helped neglect God.  How many are of a far other mind then this Prophet was? If God have once heard them, and delivered them from a distress, they have no care to call on God again: especially when they find and feel themselves safe. What? Do they think that there is but one thing wherein God can do them good? Do they imagine themselves so secure, as they cannot again 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 atheistical conceits. If any that have better understanding of God, and of their own frailty, do notwithstanding fail in this duty, having had good success in their former performing it, they are either as beasts, which are affected only with that which is present, or worse than beasts, using God, only for their own turns▪ and so care not to call on him but when they sensibly discern an absolute necessity for their own need and good.  
For God's sake, for our own sake let us in season, and out of season, in distress and out of distress, to remove and prevent evils, to obtain and retain 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 mouths, 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 vows unto the LORD, now i● the presence of all his people.  

* 〈◊〉 2.  THe first motive which the Prophet useth to quicken him the more to perform the forementioned duty of solemn praise is laid down in this verse. It is taken from that bond whereby he had voluntarily tied himself, 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, etc.  
Therefore I will take the cup of salvation, etc.   
It appeareth by the manner of expressing this point, that in his distress he had vowed a solemn, public 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 show, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vows in the plural number for emphasis sake: either because he oft vowed one and the same thing: or because he vowed many things: or one solemn thing accompanied with many circumstances about the manner of performing it. Neither of these do so cross the other, but but that all of them or many of them may stand together.  
By a kind of property he applieth them to himself, (my vows) because he himself was the author of them: they were not imposed upon him, but he voluntarily bound himself thereto: and thereby he made them his own proper debt, which he himself stood bound to pay.  
These vows were for performing of divine services, such as appertained only to the true God. Wherefore, as they were made, so he promiseth to perform them to the only true God, the LORD.  
The latter clause setteth out the manner of performing the said vows. 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 public 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 God's people who were wont all to meet together at the Tabernacle, where God was most solemnly worshipped.  

Sum.  In this pattern we have The disposition of a Saint delivered out of a distress.  
His disposition is manifested two ways.  
1 While he was in distress.  
2 When he was delivered out of it.  
The former is implied under the mention of vows. For, from thence we may well infer that in his distress he made vows.  
Here observe,  
1 What was done▪ Vows  
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 vows.  
2 The Manner of doing it: and that in three branches.  
1 The time. Without delay, speedily, Now.  
2 The Place. In a most public place. In the presence of all the people.  
3 The persons; Saints, whom he styleth HIS people.  
The thing implied, and taken for grant to be done, importeth, that  
I. Vows may be made.  
The Object to whom they are directed, The Lord, declareth, that  
II. Sacred vows must be made to God.  
The promise of performing them, I will pay, showeth, that  
III. Vows made must be paid.  
The time here set down being the present, Now, implieth that  
FOUR The first opportunity to pay a vow must be taken.  
The place where he professeth to perform this duty is in the presence of all people; It is very probable that his vows were made in secret betwixt God and himself. This promise then to perform them openly, and publicly intimateth, that  
V. Vows 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 vows to God.  
I. Vows may be made.  
II. Sacred vows must be made to God.  
Though these be two distinct points (for vows are made to others then to jehovah, the true God. 
a jer. 44. 2●.  Idolaters make vows to their idols: and men make vows one to another, and that not only impiously, but piously and justly also, as husband and wife one to another, and subjects to their governor's, servants to their masters, and other to others) yet the vow which is here mentioned, and which throughout 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 speak of vows, shallbe of sacred vows to the Lord: for proof whereof we have both 
b Psal 76. 11. Isa. 19 21.  divine precept and approved 
c Gen. 28. 20, 21 Psal 61. 8  practice.  
According to the words of the second doctrine (under which the first is comprised as 
* Genus sub specie.  the general nature of a thing under every species and particular kind thereof) I intent to touch upon these two points.  

The nature of a vow.  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 plainly, 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 willbe performed: or if it should be performed, yet the very making of it without an intention and purpose, is a plain mocking of him who is a 
e Acts 1. 24.  searcher of the heart, and 
f Psal 139. 2.  understandeth our thoughts afar off. This therefore is necessary, but not sufficient. For, a vow bindeth, as we shall hereafter show: but every purpose bindeth not. 
g 2 Cor. 1. 15, etc.  After Saint Paul was minded to come to Corinth, he altered his purpose upon just occasions. Many purposes come into men's 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 manacles, and chains on them, as they could not tell how to shake them off: how to rid themselves. Many weak Christians that take every purpose for a vow, are exceedingly perplexed, partly thorough their care to perform those purposes, and partly thorough their grief at their failings in those performances: supposing that they have broken so many vows. But to the essence of a vow must be added an absolute promise. Absolute, I say, in relation to man's 
Vows absolute.  faithful endeavour with his uttermost power to perform it: not in relation (or rather opposition) to God's purpose or providence, to his will or leave. For, so can no man make an absolute promise. God can cross and hinder him. 
h jam. 4. 13, &c  Saint james doth justly tax 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 express the nature of a vow. It signifieth a taking of God to witness, and that in particular for performing his purpose. This obtestation, maketh it indeed a vow.  
Object. Many vows recorded in Scripture are conditional: as Jacob's, 
i Gen. 28. 20.  If God will be with me, etc. And hannah's, 
k 1 Sam. 1. 11.  If thou wilt indeed, etc. and others.  
Answ. A conditional sentence doth not necessarily importa doubtful matter, but is oft used as a ground of an absolute and undeniable conclusion. As where Eliah saith, 
l 1 King. 18. 21  If the Lord be God, follow him. Doth he here make any question of the Lords being God? far be such a thought. But hereby he brings them the more evidently to see their folly, and draws them from Baal, to follow the Lord: as will clearly appear if we bring it into the form of a syllogism, thus, If the Lord be God, follow him. But the Lord is God. Therefore follow him. A condition or supposition respecteth the manner, rather than the matter of a vow. When in making a vow a necessary supposition is used, the vow is never a whit the less 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 doors. Such a vow was Jacob's.  
2 Annah and jacob and others like to them might have by special and divine instinct, some assurance of that which they expressed in form of supposition, and in that respect their vow be absolute. Questionless Hannah had assurance that the Lord would give her a manchild, which made her in such particular and express terms vow to give him to 
1 Sam. 1. ●1.  the Lord all the days of his life, and that there should ne razor come upon his head.  
3 When a vow is made upon a condition, if the condition hold and be, as it is supposed, accomplished, than 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 perform it, as if it had been made in the most absolute terms that can be. Yea the condition may be such, as it will more bind a man to his vow, then if there had been 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 storm on sea, a man vow to give so much to the poor, 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 work of charity, than the most absolute vow that he could have made. 
m Gen 28. 20.  jacob having made such a vow, neglecteth to perform it in due season. 
n 
— 35. 1. Sicut homo imperando ordinat quodammodo quid sibi ab aliis fiat ita promit●●n lo ordinat quid ipse pro alio ●acere deheat.  
Thom. Sum. 2▪ ●. q 88 art. 1. Sacred vows to be directed only to God.   God therefore cometh to him, and putteth him in mind thereof, that so he might not over long li● drenched in that sea of ungrateful oblivion.  
Thus than 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 vows are most properly due. The charge of making vows mentioned in Scripture directeth us to God only. 
o Psal. 76. 11.  Vow and pay unto the Lord your God. 
p Isa. 19 21.  They shall vow a vow unto the Lord. 
q Ecl. 5 4.  When thou vowest a vow to God. To God are all the approved vows in Scripture directed. In this respect are vows entitled God's vows. 
r Psal. 56. 12.  Thy vows, saith the Psalmist to God, are upon me.  
We heard that a vow ariseth from a true intention. Who can discern that, but he who searcheth the heart? To whom do we owe such absolute homage, as to bind ourselves in such a sacred and inviolable band, as a vow is, but only to God, especially in such divine duties as are proper to a vow.  


Vows may inwardly be made.  
In te est quod voveas & reddas Aug. Enar in Psal. 55.   In regard of this object to whom our vows are to be directed, it is not necessary that they be uttered with words, or manifested by signs. When Hannah vowed her solemn vow unto God, it is said, She spoke in her heart, (1 Sam. 1. 13.) Indeed the earnestness 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 signs of a vow. No creature could certainly have known thereby that she vowed a vow. As true and full a resolution, yea, and obtestation and promise too, may proceed from the soul by the very thoughts thereof, and be as well known to God, and as strongly bind a man, as by words or signs.  
Words and signs are of good use to testify to man such vows as we make to God, that thereby we may be held somewhat the closer to them: yea and to quicken our own spirits the more, words are of use. But to the being 
Volume est testificatio quadam promissionis spontanea quae Deo, etc. Magist. Scent l. 4. Distinc 38. Popish vows to Saints.  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, etc. came nigh the mark in directing a vow to God, but fell short in restraining a vow to an outward testification, if he meant only an outward testification.  
But to return to the point, God being the proper object to whom sacred vows are to be directed, what may be thought of those vows which Papists (not unlike to the idolatrous Israelites who vowed vows to the Queen of heaven, jer. 44. 25.) vow to her whom they style the 
a B. Maria Reginae appellationem singulariter meretur. Bellar. de bon oper. l. 1. c. 15.  Queen of heaven, and to other Saints, and that in the same manner as they vow to God, namely thus, 
b Vove● Deo & B. Mariae & omnibus sanctis, etc. Bellar. de cult. Sanct. l. 3. c. 9  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 add blasphemy to blasphemy: ratifying a blasphemous position by a more blasphemous confirmation.  
Concerning the position itself of making vows to Saints,  
1 The holy Scriptures give no intimation of any such matter; but where it maketh any mention of vows, it directeth them to God: whereof the Papists are not ignorant. For, they who write of this controversy, bring no show of any proof out of God's Word for making sacred vows to creatures.  
2 All both ancient and later divines, both Protestants and Papists that treat of vows, define it to be a promise whereby he that makes it, binds himself in a sacred and solemn manner to God.  
3 None deny but that a sacred vow is a religious act, and a part of divine worship, and in that respect due only to God. To make it to any other is plain and palpable idolatry: yet ordinarily their vows use to be made to this Saint and that Saint.  

Exhortation to vow.  For our parts, let us so wisely avoid their detestable excess in making vows to whom they ought not, as we fall not into a careless neglect of the duty, by making no vows 
Dum vitant stulti vitia, in contraria currunt. Hor. Sat. 2. l. 1.  at all. It is a fool's part so far 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 bear unto God, give this, of vowing and voluntarily binding ourselves to do that which we see meet and behooveful to be done for the honour of his name, and our well pleasing of him. Especially if we have just cause to suspect ourselves, that if we be left loose and at liberty, we shall (thorough the temptations whereunto we are subject, or thorough our own indisposition and backwardness to the duties which in our judgements we conceive to be most behooveful) fail to perform them. In such cases to bind ourselves by a sacred vow to a bounden duty, as it testifieth a wise jealousy and holy fear that we have of the proneness of our flesh to start back from good intentions, and motions of the Spirit, so it manifesteth our true and earnest desire of doing that which we are persuaded willbe pleasing and acceptable to the Lord: yea so true and earnest a desire, as we will not have it left to our liberty to do it, or not to do it: lest any thing might fall out to alter our mind. Zealous Martyrs, upon a settled resolution not to start in show from that profession which they are about to seal with their blood, being jealous of their weak flesh, and sensibleness of pain, have desired to be fast bound to the stake. A sacred vow is as an iron gi'en to a tender and good conscience. 
c Per votum immobiliter voluntas firmatur in bonum. Thom. Sum. 2. 2: q. 88 art. 6.  By it the will is unmovably set and fastened upon that which is good: which questionless is a very commendable resolution. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist Hil▪ l. 2. c. 4.  The Philosopher thorough that light of natural reason whereunto by diligent study and experimental observance he had attained, discerned the equity hereof. He that so bindeth himself to that which he knoweth to be pleasing and acceptable unto God, as he will not leave a show of liberty to his unruly flesh to start from it, thereby fortifieth himself against the temptations of Satan, and frailties of his weak and wavering flesh. In which respect he 
e Non te vovisse paniteat, immo gaude iam tibi sic non licere, quod cum tuo detrimento licuisset. Aug Epist. 45. ad Arment.  that hath so tied himself, hath no cause to repent himself thereof: but he hath cause rather to rejoice that he is so restrained from that, which thorough supposed freedom, might prove very dangerous and damageable.   

§. 91. Of paying vows to God.  
III. 
* §. 89.  Vows made must be paid. This is true of all manner of lawful vows: even such as are made to mortal 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 perform it, (Isa. 29. 21.) Yea there are more strict 

Quia iam vovis●e, iam le. obstrinxisti Aug. Epist. 45▪ ad Arment.  
Deut. 23. 21. Eccl. 5. 4, 5.   charges for paying then for making vows. So as, when thou vowest, thou bindest thyself, namely to performance. We read not of any penalty threatened for not making vows. But for not paying vows it is said, The Lord thy God will surely require it of thee: and it would be sin in thee. They who vow and pay not, are counted such fools, 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 
Psal. 22. 25.— 66. 13.— ●6. 12.— 61. 8.  vows, in these and such like protestations, I will pay my vows. Thy vows are upon me O God, I will render praises unto thee. I will sing praise unto thy name for ever, that I may daily perform my vows. Among other instances take notice of the solemn vow he made for bringing the Ark of the Lord into a settled place, (Psal. 132. 2, 3, 4, 5.) and withal take notice of his care to perform it (1 Chro. 13. 2, etc. and 15. 1, etc. & 17. 1, etc.) Annah having vowed to give her son unto the Lord when she had wained him, she brought him and gave him to the Lord, 1 Sam. 1. 11, 24, etc.  
1 Sacred vows have immediate respect to God: they are or aught to be made to him, as we showed in the former §. But 
1 Gal. 6. 7.  God is not mocked. His Sovereignty, his Dignity, his Majesty, his Omnipotency, his Integrity, his jealousy, and other like infinite Excellencies in him, are forceable motives to press performance of promises to him. The Wiseman, where he is earnest in urging this point, rendereth this reason, God is in heaven and thou art upon earth, Eccl. 5. 2.  
2 Solemn vows 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 vain. 2 The bond of a single 
Melius suerat to non vovisse & sacere, quam vovere & non sacere Amb. lib ad virg. de vot. ●●. Humiliation for breach of vows.  promise, which bindeth the conscience to performance. 3 The bond of an obtestation, and taking God to witness. Now a three fold cord is not quickly broken, (Eccles. 4. 1●.) Better were it not to vow what thou dost, than not to do what thou vowest.  
● What matter of humiliation is here ministered unto us for breaking this strong cord, for mocking God by our too much carelessness in keeping our vows, yea and impious profaneness in breaking them? Who hath not cause to be much humbled in this respect? Some (it may be) will say, we never made any vows: and therefore cannot be guilty of breaking vows. Let such consider that most sacred vow which every of us made in Baptism. Let them consider the like sacred vows made and renewed so oft as we have celebrated the Lords Supper. Let them consider the solemn vows that we have made in days of humiliation and fast. Let them also consider the public vows which in the assembly of Saints have week after week been made. And as for 
Surrexi, reditis● Deo quotidianis votis ire caper amus, etc. Aug. de Ord. l. 1. c. ●.  others which are more conscionable in their duty, let us consider the private vows which in our daily prayers we make, especially those which upon some heinous sins lying heavy upon our conscience, in sickness or any other distress, in earnest desire of some special blessing, we have vowed. Consider these and other vows whereby we have fast bound ourselves to the Lord, and we shall see that the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absq, ●ugo.  Lord hath cause enough to account us all sons of Beliall, refractory children, that willbe kept under no yoke, no not under those yokes that we have voluntarily put upon our own necks. We come in this respect too near to them, who say, against the Lord and against his Anointed, Let us break 
Psal. 2. 2, 3.  their bonds asunder, and cast away their cords from us. Thus do we justly deserve that God should disannul 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. Sins against the third commandment, as blasphemy, perjury, and breach of vows, pierce deep into a sensible conscience. But though they make deep wounds, yet is there sufficient virtue in the blood of Christ to heal them: The 
1 joh. 1. 7.  blood of Christ cleanseth from all sin. Apply that precious blood to the wounds of thy soul. 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 clean wasted. Therefore in craving pardon for this sin, believe that it is pardoned: and then be more watchful over thyself, that thou fall not again and again into that sin.  

Direction for keeping vows  2 To redress for the time to come, what hath been heretofore amiss, let these following rules be carefully observed.  
1 On those vows whereunto by virtue of thy Christian profession thou art bound, being solemnly made at thy Baptism, at receiving the Lords Supper, and in public prayer, oft and seriously meditate, day and night, when thou liest down, and when thou risest up, when thou tarriest at home, and when thou goest abroad, especially when thou undertakest any duty of piety, and art about in prayer to present thyself before God; but most of all when thou art present at others Baptism, and hearest the very vow which thou thyself mad'st before God. Frequent meditation on vows, is an especial means 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. Fear of wounds makes careful in avoiding the things which make wounds: as breach of vows doth. This therefore must needs be a good help for keeping vows, and performing them.  
2 Oft renew thy vows, and so bind thyself again and again thereto. A vow renewed is as new made. Men use to be very tender of their vows, when they are new made, or while they remain fresh: as they are of a new suit of apparel, or of their linen while it is clean and neat.  
This direction of renewing vows is to be applied to vows of necessary and bounden duties. But if vows made be of such circumstances as are not necessary, yet very difficult, and cannot easily be performed, and much trouble and 
Si praeproperè sa ct●● fuerit, magis est corrigenda ●emeritus, quam persolvenda promissio. Aug. Epist. 45. ad Arment.  entangle the conscience, then, they being thorough weakness 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 ourselves for the time to come. If a thing be preposterously done, rashness is rather to be redressed then the promise performed.  
3 When thou art tempted to a sin, bring that sin to the touchstone of thy vows, and try whether it be not against them. This trial willbe a means to make thee think of thy vows, and to be more careful in keeping them, and in resisting temptations against them. When the Rechabites 
jer. 3. 56. etc.  were tempted to drink 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 vows.  

Danger in breaking vows no sufficient cause to keep from making vows Pro. 28. 9  Object. If there be such danger in breaking vows, it willbe a man's 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 careless neglect of prosecuting that which is begun. He that turneth away his care from hearing the law, even his prayer shallbe 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 turn thine care to the law and so pray. Such a consequence from such a ground doth the Apostle make: for where he had said, Whosoever, shall eat the bread, and 
1 Cor. 11. 27, 28.  drink the cup of the Lord unworthily, shallbe guilty of the body and blood of the Lord, He addeth as a just consequence following thereupon, Let a man examine himself, and so let him eat of that bread, and drink of that cup. He saith not, let him forbear to come to the Lords Table. In like manner the danger and damage of breaking vows ought not to restrain us from making needful and useful vows: but it ought to make us careful and conscionable in performing them.  
4 Concerning voluntary vows, that thou mayst with comfort, confidence, and good conscience perform them; be very wary and▪ well advised in making them. Be not rash 
Eccl. 5. 2.  with thy mouth, and let not thine heart be hasty to utter any thing before God. In nothing doth rashness sooner cause repentance then in this. Wherefore for an advised making of vows,  

Direction for making vows  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.  

Quae possunt & de●ent voveri docet. Aug. Enar. in Psal. 75.  2 Take a view of thy condition, whether thou art in place, and hast power to make the vow which thou intendest: and whether thou art not under such authority as may keep thee from performing it: If thou be in such subjection, how canst thou say, I will pay my vows.  
3 Examine the matter which thou art about to vow, and be sure that it be such a thing as thou mayst lawfully, and can●● comfortably perform. Otherwise thou bringest thyself into a labyrinth. For, the making of a vow bindeth a ma● to performance: performance of an evil vow bindeth a man to judgement. Thus he that voweth an evil thing, is as he that holdeth a dog by the ears. He knoweth not whether to turn.  
4 Search thy heart, and see how that stands affected: whether there be in thee a single, simple, full, resolved purpose to perform what thou vowest. An invincible resolution is an especial means to make good what is vowed.  
5 Make thy vow with confidence on the assistance of God's Spirit to enable thee to keep it▪ suspecting thine own 
Mat. 26. 33, 35.  weakness. Peter's purpose was questionless sincere: and his resolution was good. But selfe-confidence was his fault. 
Viribus vestris non implebitis: deficietis si de vobis praesumitis. Si autem de illo cui vovetis, vovete: securi reddeti●. Aug loc. citat.  He presumed too much upon his own ability: which that he might the better discern, he was left to himself. Ye cannot accomplish such matters by your own strength. Ye will fail if ye presume of yourselves. But if ye rest on him to whom you vow, vow in the name of God, and ye shall assuredly perform it.  
6 In making thy vow, pray for ability to keep it. Yea time after time, till it be performed, pray for this grace. So oft as thou makest a solemn prayer betwixt God and thyself, 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 go on in doing thy uttermost for making good thy vows; and that as thou desirest to have the covenant of grace in Christ made good to thee. Perform what thou hast vowed: perform it to the full. Of all sacrifices that which was brought for accomplishment of a vow 
Leu. 22. 21, 23.  must be most perfect. Such defective sacrifices as might be offered for a freewill offering, would not be accepted for a vow.   

§. 92. Of speed in paying vows.  
FOUR 
* §. 89.  THe first opportunity to pay a vow must be taken. The Law saith, 
a Deut. 23. 21  Thou shalt not slack to pay it. 
b Eccl. 5 4.  Defer not to pay it, saith the Wiseman.  
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, zeal will soon wax cold, as water when fire is taken from the vessel 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 coldness if the cause of heating be removed, then man's heart is to wax heavy and dull, when the occasions of quickening them are 
Instruction i● a main cause of breaking vows.  either removed, or, which is all one, out of mind and memory.  
This then questionless is an especial occasion of not performing many vows, that they are not performed in their season: but opportunity is let slip. Had not God himself 
Gen. 35. 1.  prevented jacob, it is very likely that he would have failed herein. For he let slip his opportunity. We may observe it in all men's affairs, 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 Satan's subtlety and sedulity, endeavouring with might and main to hinder us in all pious courses, and to weaken all the helps we have therein (among which, vows are none of the sleightiest) and also by reason of our own backwardness and dulness thereunto. Satan by time gains great advantage: and we by time loose as much, in that our zeal is prone to slake in the heat of it.  

Exhortation to be speedy in paying vows. Libenter voveat. & celeriter reddat, & in hoc quod votum reddit meliori semper conatu proficiat. Aug. de Fide ad P. Diac. c▪ 3.  Strike the iron therefore, as it is in the proverb, 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 forwardness, do it in performing thy vows. Hast thou made a vow whilst thou art at sea? pay it so soon as thou comest to land: if thou canst pay it so soon. Hast thou vowed in sickness? let the payment of it, be the first thing thou dost upon thy recovery. So on other like occasions. Hast thou by vow bound thyself to read the word and pray every morning? Let this be the first work thou dost being up. If thou hast any weighty business to do betimes, rise the sooner, that thy vow may be 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 own, till the debt be paid. He will keep in mind and memory the day of payment, he will watch for it: his money (as we say) burneth in his bags, 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 fail of his word. Be thou a man of thy word with God. Pay thy debt: perform thy vow, and that on the day of payment, in due time; even now, if the now be come, Defer not to pay thy vows. Very pertinent to this purpose, and emphatical is this phrase of the Psalmist, Thy vows are upon me O God. Though he 
Psal 56. 12.  made the vows, yet he styles them Gods vows; 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 debtors, but the creditors. Thus than he accounts his vow as a due debt unto God; Thereupon he adds, Thy vows are upon me, 
Vows are debts.  whereby he shows, that as a faithful debtor, who hath a mind to discharge his bond, oft thinks of the time of payment; and in that respect his debt lieth 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 he had made to God, as a debt, as a burden, upon him, whereby he shows, 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 vows 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 vows are upon me O God.   

§. 93. Of performing vows openly.  
V. 
* §. 89.  Vows 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 Mat. 6. 3.  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 vows in Scripture. 
b Psal. 22. 25.  I will praise thee in the great congregation (saith the Psalmist) and pay my vows before them that fear thee: and again, 
c— 66. 13.  I will go into thine house with burnt offerings: I will pay thee my vows. 
d 1 Sam. 1. 24, etc.  Hannah brought her son which she vowed to the Lord, unto the Tabernacle at a festival time when all the people assembled thither. 
e Gen. 35. 7.  jacob built an altar, a visible and open memorial of his vow. 
f Num. 21. 2, 3.  the Israelites gave a name (as a public proof 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 bear 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, cheer the strong, strengthen the weak: and thus is the Church built up.  
3 They that make the vows, by this open manner of making them good, cannot but be much more cheered in spirit, when they see their good intentions so much to tend to the advancement of God's glory, and others good.  

Instruction in the best kind of vows.  They who in testimony of their due respect to God, and in way of gratitude are moved to make vows to the Lord, let them here learn what are the best kind of vows, 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 public assemblies. For a Prince, a Nobleman, a Magistrate, or any other of great esteem, of high place, of good note and name, to vow to join himself with assemblies that use to worship God together, to vow to maintain 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 sea, imprisoned, visited with sickness, or any other way so distressed, as they are restrained from the public places of God's worship, to vow when they are delivered openly, publicly to give thanks to God, a worthy vow. In common judgements, especially of plague, of famine, of sword, such vows of public gratitude are to be made, and publicly to be performed. It is not enough to vow secret duties betwixt God and ourselves, nor yet private duties in our families, but by this pattern we have direction and incitation for more open, common, and public duties; which are more honourable kinds of vows. Yet that herein is a limitation, the next doctrine will show.   

§. 94. Of performing holy duties in holy assemblies.  
VI 
* § 89.  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 expressly noted, by a more apparent description, thus, 
a Psal. 2● 25. Consiteor non tanti●m coram te, D●mine, etc. sed etiam in auribus credentium, filiorum hominum, soci●rum gaudij mei, &c Aug. Confess. l. 10 c. 4. Mat▪ 76.  I will pay my vows before them that fear him. None but true Saints do truly fear God.  
1 This property of God's people, that they fear the Lord, sheweth that they will make the best use of such sacred, solemn duties performed in their presence. They will glorify God for this your zeal. They will join their spirits with your spirits in this open performance of duty. They will become followers of you, and learn of you to vow and pay unto the Lord, and that openly, publicly.  
2 As for others, they are no better than such hogs and dogs, as are not meet to have such precious pearls, and holy things cast before them: lest they trample them under their feet.  

Direction for persons among whom vows are paid.  Be wise now ye that are moved to give open and public 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 been eased and recovered of any maladies, that have been preserved from the plague, that have had any other evidence of God's special providence and favour, let not playhouses, let not taverns, alehouses, 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 vows to Bacchus, to Ceres, to Priapus, to Venus, yea and to Devils, then to the great Lord of heaven and earth. Associate yourselves with the Saints, with such as fear 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 amiss. Go 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 be set upon that place, while by 
Psal 84. 1, etc.  force you are kept from it, as david's was. So soon as possibly you can, come to it. You Captains, Soldiers, 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 been sick and are recovered, you that have been 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 public place that you come unto. So soon as you can say, say it in truth, say it and do it, I will pay my vows 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 
* § 2.  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 down in the third person, without any express application thereof 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 expressly speaketh of himself, thus, I will pay, etc. I am thy servant, etc. To good purpose is this tender care of God thus indefinitely set down, as,  
1 To show that his case was no other than the case of others. Others, and those Saints too, might be brought even to death, as well as he.  
2 To declare the impartial 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 himself to give that title to himself, lest he might seem to do it on vainglory. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b   

consecravit. benefecit.  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 

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.   especial emphasis.  
The persons among whom implicitly he reckons himself, styled Saints, are in the original set out by a word that importeth an especial respect of God towards them. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The root whence that word issueth signifieth mercy. Whereupon the Hebrews have given such 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a name to a stork, which kind among fowls is the most merciful: 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 carry, when thorough age they are not able to help themselves. This title is attributed to men in a double respect. 1 Passively, in regard of God's mind and affection to them. 2 Actively, in regard of their mind and affection to others. God's mercy and kindness is great towards them: and their mercy and kindness is great towards their brethren. They are therefore by a kind of excellency, and property styled 
e Isa. 57 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homines benignitatis.  men of mercy. In regard of this double acceptation of the word, some translate it, 
f Psal. 18. 25. Cum benigno benignum te exhibes.  merciful, tender, or courteous. Others with a periphrase, with many words, because they have not one fit word to express the full sense, thus, 
g Quos ipse benignitate prosequitur. Tremel & jun.  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 God's kindness, it showeth the reason of that high account wherein God hath them, even his own 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 soul, or life, which is subject to death. For, in another place he saith, 
h Psal. 72▪ 14.  Precious shallbe their blood in his sight. What here he calleth death, there he calleth blood. And in Scripture phrase 
i Gen. 9 4. Leu. 17. 14.  blood is said to be the life of living creatures. Very fitly is this privative, death, mentioned in setting forth God's 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 
Heb. 8. 12.  willbe merciful to their unrighteousness: that is, to them in freeing them from their unrighteousness.  
The word translated, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  precious, is in Scripture attributed to things  

k 1 Sam 3. 1. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occul●um.  Rare, or scarce (The Word of God was precious.)  
Sweet (A good name is better than precious ointment.) The preciousness of an ointment is in the savour of it, Eccl. 7. 1.  
Pure or holy (Take forth the precious from the vile) jerem. 15. 19  
Honourable (Kings daughters among thine honourable, word for word, precious women) Psal. 45. 9  

* Ier 31. 20. LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dear or beloved (Ephraim my dear, word for word, precious son.)  
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 Queen of Sheba brought to Solomon, Precious stones) 1 King. 10. 10.  
The souls of Saints are every way precious to God: especially in the three latter respects, as they are dear, much set by, of great worth, being redeemed by the precious blood of Christ. For, he deals with them as men do with things dear, much set by, of great value.  
Men use to keep precious jewels safe. They make more esteem of them then of all other things. They will not be prodigal of them. They will see good cause why they should part with them, or else they will not part with them. This is God's mind towards the souls of his favourites. Saul acknowledgeth that his soul was precious in David's 
1 Sam. 26. 21.  eyes, because he did not take it away when he had opportunity. Surely then their souls 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 Gospel, but was rather prodigal thereof, he saith, I count not my life precious (or dear) to myself. 
Act. 20. 24.   
This phrase in the sight (word for word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the eyes) of the Lord, is used by way of resemblance, to show that God taketh notice of our life and death: and is watchful over the same, as men take notice of the things which are before them, and by fixing their eyes on things do manifest a watchfulness: or otherwise it may indefinitely be used, as a note of application only; 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.  

Sum.  In this verse is set out, Gods esteem of men.  
More particularly here is noted  
1 What these men be. His favourites.  
2 Wherein that esteem 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 God's favourites.  
I. GOD hath favourites. Without all question they were his favourites that had these testimonies following. 
a Gen 44.  The Lord had respect to Abel and to his offering. 
b Heb. 11. 5.  Enoch was translated that he should not see death, for before his translation he had this testimony that he pleased God. 
c Gen. 6. 8.  Noah found grace in the eyes of the lord 
d jam. 2. 23.  Abraham was called the friend of God. 
e Exo. 33. 11.  The Lord spoke to Moses face to face, as a man speaketh to his friend. 
f Ios. 1. 5.  The Lord said to joshuah, I willbe with thee; I will not fail thee nor forsake thee. 
g Act. 13 2●.  And 
dil●ctum Deo. Componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine Dei.  to David, I have found David a man after mine own heart. 
h ● Sam. 12. 25.  Solomon was called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jedidiah because of the Lord: the Lord loved him. 
i Dan. 10. 11.  Daniel a man greatly beloved. 
k Hag 2. 23.  Zerubbabel as a signet. 
l joh. 21. 7.  john, the disciple whom jesus loved. 
m joh 15. 15.  The rest of the Disciples he called friends. And 
n Acts 9 15.  Paul a chosen vessel. Yea to the whole communion of Saints these titles are given, 
o Exo. 19 5.  A peculiar treasure above all people: 
p 1 Pet. 2. 9  A chosen generation, a royal Priesthood, an holy nation: 
q Zac▪ 2. 8.  the apple of God's eye: 
r Eph 5 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dear, or only beloved children: 
s Heb. 12. 23.  first borne: 
t Rome 8. 17.  heirs of God, joynt-heires with Christ: 
u 1 Pet. 1. 4.  Begotten again 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 Eph. 1. 4.  chosen in Christ, are 
b joh. 6. 39  given of the Father to him and by him are 
c Eph. 1. 7.  redeemed, 
d— 2. 16.  reconciled, 
e— 5. 26, 27.  sanctified, cleansed, made holy and without blemish, 
f— 1. 6▪  and made accepted. The beloved one of God hath taken these for 
g 2 Cor. 11▪ 2. Rev. 21. 9  his wife, and made them 
h Eph 5. 30.  members of his body: by virtue of which mystical and real union, 
i joh. 17. 23.  God loveth them with that love he beareth unto Christ, and so maketh them his favourites. The very word of this text, 
* Psal. 16▪ 10. Acts 2. 27, etc.— 13. 35.  is primarily attributed to Christ: and in and thorough him to others.  

Instruction in the prerogative of Saints.  Good and great ground of comfort have Saints by reason of this prerogative, that they are the favourites of the great King. What needful thing do they want that they may not confidently expect from this their Liege? What hurtful thing need they fear? 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 mortal Monarches do for their favourites. 
l Est. 6. 3, etc.  They invent, they consult how to do 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 ask Honours, Manors, Offices, Immunities, for himself, or for his friends, he soon obtaineth what he asketh. 
k Pro▪ 16. 15.  In the light of the king's countenance is life: and his favour is as a cloud of the later rain: and as 
l— 19 1●.  the dew upon the grass. He is therefore counted an happy man that may come to be a King's favourite. Such an one scorneth the envy, the disdain, the backbiting, and all that the vulgar can do against him. As for all his enemies, he puffeth at them. If it be thought an happiness to be a mortal King's favourite, what is it then to be a favourite of the King of Kings? Kings on earth are not always able to do what they will. Their favourites may desire, and they may be willing to grant, more than they can. They have not always understanding to know what is best for their favourites. Their favourites may beg, and they give that which is pernicious. They do not always retain the same mind. Their favour may be clean alienated from their old favourites, and cast upon new. They do not always live. They may die before their favourites, and their favourites then be the worse dealt withal even for that favour sake which by the deceased King was showed 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 do what he will: and what his favourites can justly ask. He knoweth what is good, what not good to be granted to his favourites. He is always of the same mind. His favour is stable, and perpetual. He ever liveth. It never did, it never shall, it cannot repent any, to have been this King's favourite. As Christ himself that high, and chief favourite said, so may every one that is in him accepted for a favourite, say, The 

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. Sir 55. Information in favours conferred on God's favourites.  
In all the places following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in this text is expressed: though translators do diversely turn it.   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 happiness, thy refreshing, thy glory, and whatsoever thy soul may piously desire, God willbe all that to thee.  
Boldly and safely may we also on this ground encourage ourselves against all the envy, malice, ill language, and evil entreating 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 sound and safely comfort and encourage ourselves in this great prerogative of being God's favourites, let us distinctly note what evidences of God's favour towards his favourites the Holy Ghost doth expressly set down, and that in one book, the book of Psalms.  
1 The Lord sets apart him that is a favourite to himself, Psal. 4. 3.  
2 Every favourite shall pray unto God in a time when he may be found, Psal. 32. 6.  
3 God's praise is in the congregation of favourites, Psal. 149. 1. They are incited to sing to the Lord: and to bless him, Psal. 30. 4. & 145. 10.  
4 The Lord will speak peace to his favourites, Psal. 85. 8.  
5 He preserveth the souls 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  

Direction to favourites  That we be not puffed up with this prerogative, but rather provoked to 
m Col. 1. 10.  walk worthy of the Lord, 
n Eph. 4. 1.  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 soul, 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.  

Si voluntatem Dei nosse quisquam desideret▪ fiat amicus Dei Non autem quis quam ●●●citur amicus Dei, nisi purgatissimis moribus. Aug. cont, Manich. l. 2.  God hath been pleased to choose us in their room, they being translated, he bears such a mind to us, as he did to them. Is it not than most just and equal that the same mind should be in us, that was in them towards God, that the faith of Abel, conversation of Enoch, uprightness of Noah, obedience of Abraham, meekness of Moses, courage of joshuah, devotion of David, repentance of Solomon, constancy of Daniel, love of john, such readiness 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 favour upon us, and made us his favourites. God still remains 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 appear to live in us: that, while we live, God may not want favourites on earth: but that we for the present may show that we have so set before us the life of our predecessors, as we become examples and patterns to our successors.   

§. 97. Of God's account of Saint's death.  
II. 
* § 96.  GOD is tender of his favourites death. Their 
a Psal. 7●. 14.  blood he accounts precious. If he have 
b— 56. 8.  a bottle for their tears, what hath he for their blood? Christ doth forcibly infer his Father's care of the life and death of his favourites, by arguments from the less: as first from one of the meanest of creatures, thus, 
c Mat. 10. 29, 30, 31.  One sparrow shall not fall on the ground without your father: Then from the meanest accident that is inherent in man, his hairs (which are no forcible than death? Assuredly their name, estate, liberty and every thing else is precious to him, to whom their life and death is precious.  

Comfort in death.  2 Admirable is the comfort which on the forenamed ground God's favourites have or may have in their death. Natural men account death the most terrible thing that can 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic lib. 3. cap 6.  befall a man, because they conceive it to be the period of a man's happiness. But they whose death is precious in God's sight, cannot conceive it to be so terrible, much less such a period. For than would God keep 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 

Oc●a●●o non est danda Gentibus, ut nos merito reprehendant, quod quos vivere apud Deum dicimus, ut exti●ctos ac perditos lugeamus etc. Cypr. Ser. 4. de Mortal.  
Incitation to be a favourite.   are taken away, be they Magistrates, Ministers, Husband, Wife, Parent, Child, Neighbour, Kinsman, or any other, especially if they have left any evidence of God's favour towards them. Such are but gone before us, not clean gone away from us. Miss 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 disannul that faith which by word we profess.  
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 tears may be kept in God's bottle, our complaints in his bosom, our cries in his ears, our bodies within the guard, even 
Preciosior est unius Sancti anima, quam insi ●it● mu●utudin●s 〈…〉 Hier. Come in Psal. 143.  in the hands of his angels, our souls 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 soul 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 son of thine handmaid.  
THe 
* See §. 2.  third reason whereby the Prophet was the rather induced to render solemn praise to God, is here laid down. And it is taken from the constant favour of God towards him. God of old had taken him even from his mother's womb to be his servant, and still continued that grace to him. Therefore he would praise him. The argument may be brought to this brief form.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Godsancient servants must praise him.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But I am God's ancient servant.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore I must praise him.  
I deny not, but that this acknowledgement of God's ancient kindness to himself 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 God's favourites was precious in his sight: here he giveth instance thereof in himself, and saith, I am God's 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 than for an application, or confirmation of the former.  
There is in the original a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula incitantis: affe ctum significat & impetum Est semper in initio sententiae. Per Aphae resin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae semper postpo 〈◊〉.  word premised which is diversely expounded, because in Scripture it is diversely 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 questionless 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 profess that relation which God is pleased shall pass betwixt him and them.  
The Ingemination importeth an earnestness 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 mutual relation betwixt God and him, even from his birth is added as a prop to his faith. Therefore  
FOUR Faith is much strengthened by constant evidences of God's favour.  
The express mention of his mother, which is for honour sake, showeth that,  
V. It is an honour to children to descend from pious parents.   

§. 99 Of Saints being God's servants.  
I. SAints are Gods servants. As this Prophet here so styleth himself, so are 
a Exo. 32 13.  the three great Patriarches, Abraham, Isaac, and Israel: so also 
b Num. 12. 7.  Moses, 
c job 1. 8.  job, 
d jer. 7. 25.  all the true Prophets, the Apostles, as 
e Rome 1. 1▪  Paul, 
f 2 Pet. 1. 1.  Peter, 
g jud. 1.  jude, yea and 
h Isa. 42. 1.  Christ himself, styled.  
Sundry are the respects wherein Saints may truly and properly be termed Gods servants.  
1 As 
i Psal. 119. 91.  all creatures are: being made, sustained, ordered and governed by the Lord.  
2 As 
k jer. 25. 9  many natural men; being deputed by the Lord to special functions and services.  
3 As 
l Mal. 1▪ 6. Isa. 4●. 19  many in the Church, making profession of God to be their Lord.  
4 As true, faithful professors, who do 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 be 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 ways,  
1 By reason of God's 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 household. In regard of such an affection he thus saith of Moses. 
m Num. 12. 7.  My servant Moses is faithful in all my house. Yea as united unto Christ, and in him adopted and accepted, he saith to Saints, as 
n Isa. 42. 1.  to Christ, Behold my servants, whom I uphold, mine elect, in whom my soul delighteth.  
2 They are affected to the Lord as dutiful, faithful, grateful servants. An heathen Monarch observed thus much, and thereupon saith, 
o Dan. 6. ●0.  O Daniel, servant of the living God, whom thou servest continually. 

Gratulation for this dignity to be God's servants.  
Nobilis servitus de qua & David ad Deum loquitur, Ego servus tuus, etc. & beata Maria ad Angelum, Ecee ancilla Domini. Hanc servitutem habit & Moses, etc. 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.    
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 itself a mean title, yet in relation to God it is an high, an honourable title. The greatest nobleman in a kingdom thinks himself honoured with this title, The King's servant. But what are mortal Monarches to the immortal and incomprehensible King of kings? Not only Patriarches, Kings, Prophets, and Apostles, but Christ the Son of God, thought himself 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, etc. and blessed Mary to the angel, Behold the handmaid of the Lord. Moses also and other Saints were such servants. Neither is it any marvel that holy men were dignified with this title, whereas the Father thus speaketh to his Son, It is a great thing for thee to be called my servant. Such is the Majesty, 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 dependence upon him: which the royal Prophet well understood, when he said to this Lord, A day in thy courts is better than a thousand. I had rather be a doore-keepein the house of my God, then to dwell in the tents of wickedness, Psal. 84. 10.  

Particular prerogatives of God's servants.  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 enjoineth are fair services, Psal. 19 7, etc. 1 joh. 5. 3.  
3 The Lord gives ability to do the work which he expects and exacts of us, joel. 2. 29. Phil. 2. 13.  
4 He accepteth and approveth what he enableth his servants to do, Mat. 25. 21. job. 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, job 42. 8.  
7 They are sure of safe protection from all hurtful things, and of sufficient provision of all needful good things, Isa. 65. 13, 14.  
8 The Lord taketh care of his servants seed, Psal. 69. 36.  

Direction to duties of servants.  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 fear him with an holy trembling, Eph. 6. 5.  
4 To be faithful 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 only: not to serve Mammon or any other master, save the Lord, Mat. 6. 24.   

§. 100 Of Saint's confidence in God's mind to them and theirs to God.  
II. 
* §. 98.  SAints may confidently profess that relation which God is pleased shall pass betwixt him and them. This confidence is manifested sometimes in the acknowledgement of that part of the relation which is on man's part: and other times that which is on God's part. In this text, that on man's part is professed, truly I am thy servant. So where he saith, 
a Psal. 95. 7.  We are the people of his pasture, and the sheep of his hands, People and sheep are notes of relation on man's part. So are clay, and work of God's hands, where the Prophet saith, 
b Isa. 64. 8.  We are the clay, and the work of thy hands. On God's part, he saith, O Lord, thou art our father, and thou our potter. To like purpose are other like notes of relation on God's part, with confidence professed, thus, 
c Psal. 89. 〈◊〉.  Thou art my father, my God, and the rock of my salvation. 
d— 44 4.  Thou art my King, O God. 
e— 3. ●.  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 God's gracious acceptation and favour. If God meant not to deal 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 Shepherd with sheep, 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 complemental, and mere titular phrases, but expressions of true, real unions and communions.  

Instruction in a ground of confidence.  Take notice here, of the ground of true, holy boldness and confidence. Wisely and diligently observe how God offers himself unto thee, what bond of relation he suffereth to pass 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 Shepherd, 
Respicias populum tuum, qui quondam tuus est appellatus populus. Hier. Comment. l 17 in Isa. 64. How Gods mind to us may be known.  etc. And on the other side, I am of thy people, & of thy flock, thy child, thy servant, the work of thy hands. Behold thy people, which have of old been 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 mayst do this with the more steadfastness 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 sheep towards God, thou mayst rest upon it, God hath an answerable mind to thee. Yea because God hath the mind 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 Saint's earnestness in pressing their interest in God.  
III. 
* § 98.  Confidence's in the interest which Saints have in God, maketh them earnest in pressing it. It maketh them again and again to press 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 Isa. 63▪ 16:  Doubtless 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 several words to the same sense, thus, 
b Psa. 80. 14 15  Behold and visit this vine: and the vineyard which thy right hand hath planted: and the branch which thou mad'st strong for thyself. Vine, vineyard, branch, import one and the same thing.  
Such confidence as is rightly grounded on an assured interest in God, persuadeth a man's heart that God cannot suffer him to call and cry upon him, and not hear him. Therefore if God at first hear not, he will not presently give over, but rather cry the more earnestly and instantly till the Lord do hear him. Indeed they that know no title that they can make to God, nor believe any interest they have in him, may soon be driven away: as 
c 1 Sam. 28. 6, 7  Saul, who, when the Lord answered him not, presently enquired after a witch. But they that well knew their interest in God, took another course. 
d Psal. 80 4, &c  When God seemed to be angry against their prayer, they humbly expostulate the case with God: they press the former favours that God showed to them, and that title which they had in him, and thereupon once and again most earnestly they pray that God would cause his face to shine upon them, resting on this, that they shallbe saved.  
By that ground of faith (whereof in the former §.) labour 
Exhortation to manifest confidence by earnestness.  to be strengthened in faith. Get confidence in God; and that by considering, as what he is in himself, a potent, prudent, faithful, merciful God: so what he is to thee, Thy God, thy King, thy Father, etc. 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, press them again and again. Imitate the worthy patterns that in this case are prescribed unto us in God's Word. If thus with understanding we do inwardly in our souls, or outwardly with our tongues inculcate our right, title and interest in God's Word, urging the same again 
Acceperunt repromissiones expectando atque confidendo quod acciperent. Si igitur consider sit accipere, possumus sic accipere Chrys. Hom. 23 in Hebr. 11  and again, thereby our dull spirits 〈◊〉 much quickened, our blunt prayers much sharpened, and our weak faith much strengthened: especially if with patience we can rest upon God. Saints of old by their patient expectation and steadfast 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 God's favour.  
FOUR 
* § 98.  FAith is much strengthened by constant evidences of God's favour. Herewith did he support his faith that said to God, 
a Psal. 2●. 9, 10▪  Thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breast: I was cast upon thee from the womb: thou art my God from my mother's belly. 
b— 7●. 5, 6.  Thou art my trust from my youth: by thee have I been holden up from the womb: thou art he that took me on't from my mother's bowels. It was not only the disposition of Obadiah towards God, but also the evidence that thereby he had of God's affection towards him, that made him with confidence say to Eliah, 
c 1 King. 18. 12.  I fear the Lord from my youth.  
By long continuance of ancient favour many demonstrations are given of a fast, fixed, and unremovable affection. So as if by reason of temptations one or more evidences should be questioned, yet others would remain to uphold faith, and to keep it from an utter languishing, and a total falling away. As when an house is supported by many pillars, though some be taken away, yet by the support of them which remain, the house will stand.  

Admonition to parents betimes to dedicate their children to God. Of parent's duty in this kind, See Domestical Duties. Treat. ●. § 4, 17, 37.  1 Be admonished hereby, O Parents, to initiate your children betimes▪ and from the cradle, yea from the womb to dedicate them to the Lord, and to bring them up in the nurtuoe and admonition of the Lord, so soon as they are capable of instruction, that when they are grown 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 son of thine hand maid; being borne under the covenant, and having in their infancy received the seal of the covenant, and from their childhood known the holy Scriptures, being taught when they were tender, and thereby brought from their youth to fear the Lord. It is a glorious and blessed prerogative to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verna.  borne a servant in God's house. This is no slavish condition: but the best freedom, and most happy immunity that possibly can be. Such 
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.  as are borne servants in God's house, are by virtue of that their birth sons, and free, from the instant of that their birth. Christ's servant, and the Lords freeman, are reciprocal terms: either may be said of the other. Christ's servant is the Lords freeman: and the Lords freeman is Christ's 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 persuaded, to yield yourselves 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 pour forth your souls 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 son of thine handmaid: and thou hast been my God from my mother's womb. Take heed that being borne in God's house, and by your parent, the son of his handmaid, you become not a bond▪ slave, and have the flesh, a bondwoman for your mother. They that serve the flesh in the lusts thereof are such: What can such expect but the doom denounced against the bond▪ woman and her son, which was this, 
* 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  Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free▪ woman. A woeful doom for such as are borne in God's house, to be so cast out. Thereby they may know that they have nothing common with the true sons of God. Nothing, I say, in regard of those spiritual privileges which belong to God's freeborn children. So walk therefore, O children, that are borne in the Church, so carry yourselves all your days, as you may on all occasions say to the Lord, I am the son of thine hand maid.   

§. 103. Of children's honour by pious parents.  
V. 
* §. 98.  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 jews in all succeeding ages, that they descended from the pious Patriarches. But the nearer such parents are, the more honourable it is to children. Most of all honourable, when their immediate parents, from whose loins, and out of whose womb they proceed, are pious. Of such an one the Prophet here speaketh, I am the son of thine handmaid. For questionless he here calleth his mother God's handmaid, as he called himself God's servant: in a spiritual respect, in regard of God's grace to her, and in her. Such were Salomon's parents, of whom, for honour sake, he maketh 
a Prov 4 3.— 31. 1. 1 King 8. 17.  frequent mention. 
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 justit. Matris fam.  
Direction, for parents how to leave an honourable memorial.   Such was as Lois the grandmother, so Eunice the mother of Timothy.  
Nothing in truth can make any more honourable than piety. Whatsoever men's outward condition be in this world, though never so mean, yet if they excel in virtue, they are most honourable in God's eye. What man before God more noble than Peter, who was but a poor fisherman? What woman more illustrious than 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 God's Court, the most honourable therein: they are the spouse of his son. For revenues, the exchequer of God's treasures is always open for them to have out of it his most precious jewels: yea they are the true heirs of this world, and of the world to come.  
1 Such parents as desire that their children should all their days make an honourable mention of them, let them here take notice of the only right course to have their desire accomplished. Let them so walk 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 Solomon did of his father, 
c 1 King. 8. 25.  Thy servant my father: and of their mother, 
d Psal. 86. 16.  Thy handmaid. For a child to style himself the son of a Duke and Duchess, Earl and Countess, Lord and Lady, or any other like, is not in truth such an honour as this, Son of God's servant and handmaid. By this, poor, mean, despised parents in this world may make their children honourable: and may make their own names honourable to their children. 
Direction to children in what parents to glory.   
2 Such children as would have just cause not vainegloriously to brag, but divinely to glory in their parents, let them here know what kind of parents do give that just cause. If indeed their father be God's servant, and their mother God's handmaid, let them not be ashamed of them, because they be poor, of mean condition, not esteemed in this world, but heartily thank God that they are borne of such parents as may give them occasion to say, I am the child of God's servant, and of God's handmaid. It is an hard task to persuade most children hereunto. But they that know God, and the dignities and immunities of his servants, will without all question yield 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 
* §. 2.  fourth reason which stirred up the Prophet to give public thanks to God, was the kindness which God had done to him. That kindness was a gracious deliverance from a grievous distress, thus expressed.  
Thou hast loosed my bonds. The argument may be 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 principal duty promised in this Psalm.  
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 join this part of the verse with the former in one entire sentence, which they express in form of a petition thus, 
a Obsccro, jeho va, cum ego sim▪ servus tuus, simservus tuus, filius ancilla tua, solveris vincula mea. Tremel. & jun.  I beseech thee, O Lord, seeing I am thy servant, I am thy servant, the son of thine handmaid, lose my bonds. But the mood and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tense whereby this last clause is expressed, admitteth not the form of petition.  
And the very matter whereabout he now is, namely gratulation, showeth it rather to be a profession of a former, than a supplication for a future deliverance.  

Indicat. preterperfect. solvi●i.  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 losing his bonds, The 17. verse giveth a ready answer, I will offer, etc. As if it had been 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 diversely applied, as to the parts of one's body, 
d Ezek 33. 22.  mouth, 
e 1 King. 8. 29.  eyes, 
f Isa. 50. 5.  ears, etc. To the earth (and that when 
g— 45. 8.  ordinarily it openeth itself to receive rain, or seed, or extraordinarily, 
h Psal 105. 17.  aswhen it opened itself to devour Dathan and his associates.) To the 
i Exo. 28 9  engraving of stones, 
k 1 King. 7. 36.  metals, or any like thing. To 
l Isa. 2●. 2.  doors, 
m 2 King. 15. 16  gates, 
n Deut. 28. 12. Gen. 41. ●6.  treasures, and such like. To 
o Psal. ●7 14.  the drawing out of a sword: and to the undoing, opening, and losing of such things as are bound. Thus this word is used to express 
p Isa. 5. 27.  the undoing of a girdle wherewith a man is girt: the 
q Gen. 44. 11.  opening of a sack that is tied: and the 
r job 30. 11.  losing of cords and chains wherewith one is bound. Where Nebuzaraden saith to jeremiah, 
s jer. 40. 4.  I lose thee from the chains, etc. this word is used. In this sense is it here used. Afflictions and calamities are as bonds, cords, and chains, which fast tie and bind men, which girt and gall, pinch and pain them, yea and oft strangle and kill them: and in these respects called bonds, as in this and 
t Psal. 107. 14. Eccls 7. 26. Isa. 28▪ 22.— 52. 2. jer. 2. 20.— 30. 8▪ Nah. 1. 13.  many other places, where the very word, that is here, is used in the same sense. Yea because death holdeth men down, as fast bound, so as they cannot stir, 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 Ezek. 37. 13.  loosed, or opened.  
This phrase then (thou hast loosed my bonds) is metaphorical. 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, chains, or other like bonds. Thus 
y jer. 40. 1.  jeremiah among other jews that were taken captives by the Babylonians, was bound.  
2 That the Lord delivered him from those afflictions, which deliverance was a kind of losing those bonds, so as they continued not to bind him as before. Thus Nebuzaraden said to jeremiah, 
z— 4▪  I lose thee this day from the chains which were upon thine hand.  
The occasion of mentioning this deliverance, is to convince his soul of the equity of that which he was now in doing, to praise the Lord.  

Sum.  Thus we have A profession of a great deliverance.  
This may be considered two ways.  
1 Simply, in and by itself.  
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 distress. The mention of bonds, together with the losing 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 down as an effect of that relation which was betwixt God and him. He was God's 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 chains, and know not how to unloose them. Hereof before on verse 3. §. 16.  
The Author acknowledged to be his deliverer, (Thou) giveth proof that,  
II. God is a deliverer from distress.  
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,  
FOUR 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 especial care of his servants.  
This Prophet was God's 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, imply, that  
VI They that are delivered from distress are especially bound to praise the Lord.   

§. 105. Of God's respect to his servants.  
V. 
* §. 104.  GOD taketh especial care of his servants. As here under a metaphor he is said to lose his bonds, so other where his care is in other phrases set down, thus.  

a Psal. 34. 22.  The Lord redeemeth the soul of his servants.  

b— 144. 10.  He delivereth his servants from the hurtful sword.  

c— 79. 10.  He revengeth the blood of his servants.  

d— 105▪ ●5, etc.  He sent plagues among them that dealt craftily with his servants.  

e— 35. ●7:  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 
* §. 96.  favourites: so the honour which he bringeth to himself thereby, moveth him so and so to deal with his servants. This reason God himself thus expresseth and presseth, 
f Isa. 48. 9, 11. Eze. 39 25, &c  For my name sake will I defer mine anger, and for my praise will I refrain, etc. For mine own sake, even for mine own 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 1 Pet. 5. 7.  cast their care on him who careth for them. And in their distress 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 Psal▪ 31. 16.  Make thy face to shine upon thy servant: save me for thy mercy's sake. 
i— 14● 2▪  Enter not into judgement with thy servant. 
k— 119. 17.  Deal bountifully with thy servant, that I may live and keep thy word. 
l— 143. 12.  Destroy all them that afflict my soul: for I am thy servant. Believe God's Word, and then say to God, 
m— 119. 49.  Remember the word unto thy servant. See more hereof before, §. 96.   

§. 106. Of their forwardness to praise God who have been succoured by God.  
VI 
* §. 104.  THey that are delivered from distress are especially bound to praise the Lord. This duty is in special 
a Psal. 107▪ 2, etc.  enjoined to them: and where it is enjoined, this pathetical exclamation of desire is as the staff of a divine hymn four several times repeated, Oh that men would praise the Lord for his goodness, and for his wondrous works to the children of men. 
b— 103: 1, &c:  On this ground doth the Psalmist vehemently incite his soul to this duty. And it hath been the constant practice of God's servants after God hath delivered them from danger, and loosed their bonds to praise him: as 
c Exo▪ 15. 1, &c  Moses and Miriam, 
d judg. 5. 1, &c▪  Barak and Deborah, 
e 2 Sam. 22. 1, etc.  David, 
f 2 Chro 20. 26  jehosaphat, 
g Isa 38. 9  Hezekiah, and many others.  
1 Praise is that which God expecteth for his kindness in delivering us: for saith he, 
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.  I will deliver thee and thou shalt glorify 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 soul from death, Psal. 56. 12, 13.  
2 Distress makes men to call upon God. If upon deliverance from distress they are not careful to praise God, they show that they perform duties of piety for their own advantage: and give just cause to suspect, that if it were not to reap benefit to themselves thereby, they would perform no duty at all to God.  

Exhortation to all that are loosed to be free in praising God.  To satisfy God's expectation, and to testify that respect you owe▪ him, and bear to him, O ye Kingdoms and nations that have had those bonds loosed, whereby you have been bound by your enemies, render that unto the Lord which is most due, solemn, hearty thanks and praise. Do so ye countries and people that have been 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 been in prison, but are now loosed, praise the Lord. Ye that have gone forth against your enemies, and having been compassed about by them before and behind (as Abijah and his armies were) are loosed 
2 Chro. 13. 13.  and freed, be forward to perform your bounden duty, praise the Lord. Praise the Lord ye that go down to the sea in ships, and have there been bound with vehement and violent storms, and in great hazard of death, but are loosed: Especially if ye have been taken by pirates, made bondslaves, bound to galleys, or bound in dungeons, and are loosed. Yea and ye principal debtors, or sureties, that have been fast bound to hard and cruel creditors, whereby your whole estate hath been in hazard, and you have feared your own, your wives, and children's utter undoing, but are loosed from those bonds, offer to the Lord your sacrifice of thanksgiving. And ye O women who have been bound with the straight and painful bonds of travel, which are loosed, and whereof you are eased. All ye also that have been hard girt with the bonds of the stone, the strangury, the gout, the colic, or any other painful malady: or have been fast tied to your beds with the cords of any sickness, and are loosed, give thanks unto the Lord. Whosoever ye be that have with any manner of bonds been bound, say unto the Lord, Thou hast loosed my bonds: and as you say it, 
Vausquisque nostrum excitet & ex●or●c●ur animam suam, & dicat ●i, benedi● anima mea Domium, etc. Aug. Enar. in Psal. 102.  so know the end why ye ought to say it, namely to convince your souls of the equity of giving thanks to God, and to provoke them to do it the more readily and cheerfully. When you are about to render solemn praise to God, do as this Prophet did, think of your bonds which God hath loosed. Meditation thereon will much enslame▪ your holy zeal of praising God. When the thought of your bonds which God hath loosed cometh to your mind, than withal inquire (as Ahashuerosh did when he heard of the kindness done to him by Mordecai) what hath been rendered unto the Lord, what is to be rendered 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 thanksgiving.   

§. 107. Of the resolution of the three last Verses.  
PSAL. CXVI.  VER. 17. I will offer to thee the sacrifice of thanksgiving: and will call upon the name of the LORD. VER. 18. I will pay my vows unto the LORD, now in the presence of all his people. VER. 19 In the Courts of the LORDS house, in the midst of thee, O jerusalem. Praise ye the LORD. 
IN these three last verses of this Psalm the Prophet returneth to his profession of rendering praise unto the Lord: wherein some things, that were before set down, are repeated: and other things are added thereto. For the better discerning whereof take notice of two main points expressed therein.  
1 A Protestation to praise the Lord himself.  
2 A Provocation to others, so to do.  
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 thanksgiving.  
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 general Matter thereof, I will pay my vows 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 God's people met. This is here described  
1 By the Relation it had to God, In the courts of the Lords house.  
2 By the Situation of it. In the midst of thee O jerusalem.  
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 down, 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 down, are all, word for word, repeated in this 18th verse, as they were before expressed in the 14th verse, thus, I will pay my vows unto the LORD, now in the presence of all his people.  
The determinate description of the place in the 19th vers. by the relation it hath to God, and by the situation of it, thus, In the courts of the LORDS house, in the midst of thee, O jerusalem, is for substance the same that was noted before, in the latter end of the 14th and 18th verses. 
Bonorum repetitio doctrinam in animabus b●ne slabilit. Chrys. Serm de fide & lege.   
Concerning these repetitions, we may not think that he which used them, used them in vain. He was guided by that divine spirit which would not suffer the least title to be in vain. By repetitions good doctrines are fast fixed in men's minds. Besides other ends 
* § 98.  before noted for repeating of one and the same thing, whether in the same, or in 
Repetitions import deep affection.  differing words and phrases, this is a principal one, to testify, and express the more lively, how deeply the soul is affected with such and such a thing. Fit and not affected repetitions are clear expressions of deep affections: yea they are also forcible incitations to incense holy passion in him that useth them, and in them that hear 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 Psalm before this, 
b Psal. 115. 1.  Not unto us O Lord▪ not unto us, etc.  
2 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  By repeating the same in the end of one sentence, and beginning of the next, thus, 
d Psal. 9●. 5.  Sing unto the LORD with the harp: with the harp, and the voice of a Psalm.  
3 By 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  repeating the same in the beginnings of several sentences thus, 
f Psal. 135. 19, 20.  Bless the Lord O house of Israel. Bless the Lord O house of Aaron, etc.  
4 By 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  repeating the same in the ends of several sentences, as 
h Psal ●36.  where every verse of a Psalm endeth with this clause, His mercy endureth for ever.  
5 By 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  repeating the same in the beginning and in the end, as 
k Psal. 8. ●, 9  where the same Psalm 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, midst, and end, thus, 
m Psal. 47. 6.  Sing praises to God, sing praises, sing praises unto our King, sing praises.   

§. 108. Of a soul so ravished with God's praises, as it cannot be satisfied in setting them out.  
BY the repetitions noted in the close of this Psalm, the Prophet manifesteth a divine 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affectus concitatus.  passion, thorough a deep apprehension of God's favour, and succour showed 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 speak of it again and again; and oft to declare his purpose thereabouts, sometimes in some other words, and sometimes in the very same. Hereby he giveth instance, that,  
A deep and due apprehension of God's mercies makes a soul unsatisfied in setting forth God's praises. The divine hymns that were penned by such as did indeed deeply ponder on God's mercies, are evident demonstrations thereof. Among other the book of Psalms: and in that book the 47, 103, 107, 135, 136, 148, 149, & 150 Psalms.  
God's mercies, the more they are pondered, are the more admired: especially when the greatness, freeness, seasonableness of them, and other like circumstances, together with our unworthiness, and therewithal the need that we have thereof, the sweetness that we taste, and benefit that we reap thereby, are duly and deeply weighed. They are like a bottomless sea, which, the farther it is sounded, the deeper it appears to be: or like to the bright Sun, which, the more it is gazed upon, the more it dazleth the eye. Yea further, God's 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 clear night lifteth up his eyes to see one star, hath millions on a sudden in his sight: or as he that in the bank of a deep river maketh a gut for a little water to pass thorough, maketh way for a flood to follow after. Thus was this  
believe that God hears their prayers, cannot but hold themselves much bound to testify all possible thankfulness.  
4 He 
n Vers. 3.  keeps his distress in mind and memory. So long as a man's mind is fixed on his danger and distress, his heart remains on fire with desire of gratitude.  
5 He was well instructed in God's 
o Vers. 5.  goodness, which doth most of all enlarge a man's heart unto all gratefulness.  
6 He acknowledged God to be his 
p Vers. 6, 7, 8▪  deliverer▪ whereby he saw himself so engaged to God, as he could not but acknowledge all thanks to be most due unto him.  
7 His 
q Verse▪ 1.  love was settled on God. Nothing can more inflame zeal then love.  
8 He sets God always 
r Verse 9  before him. The presence of him that doth a kindness, doth more and more egg a man on to praise him.  
9 He remembered his own 
s Vers. 10, 11.  weakness in making question of God's promises: whereby he is moved the more to bless God for bringing that to pass, whereof he doubted.  
10 He observed that his 
t Vers. 15.  death was precious in God's sight, and is enduced thereby to have God's name in high esteem, and to praise him with the uttermost of his power.  
11 He was assured of the 
u Verse 16.  mutual relation betwixt God and himself, which obliged him the more to God, and made him the more fervent in praising God.  
12 By this benefit 
x Vers. 12.  all God's benefits came to his mind, which much increased the heavenly fire of zeal in him.  
13 
y Vers. 12.  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 Vers. 13.  outward rites to quicken his spirit the more. No marvel then that he is so full of life in performing this duty.  
15 
a Vers. 19  He goeth to the courts of the Lords house, where God's people were assembled together: An especial means to quicken his spirit.  
16 
b Ibid.  He provokes others to praise God: and thereby incites himself the more to that duty.   

§. 109. Of expressing the same thing in differing phrases.  
THe first branch of the Repetition of the Prophet's protestation concerneth the principal 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 useful instructions: which that we may the better discern, let us take a view of the different phrases.  
1 What he styled 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 plain and perspicuous: and serveth as a commentary to the former: in which respect it is not in vain, but to very good purpose, added.  
In and by this pattern a useful 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 easy, and better known then the former, and which may give some light for a better understanding of the 
Debet id, quod illustranda alte riu● rei gratia assumitur, ipsum esse clarius ●o▪ quod illuminat. Quintil lib. 8. cap 3▪  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 clear 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 noun therefore derived from that verb is here and in many other places put for a sacrifice. Our English, as well as other tongues, can well express this derivation thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will sacrifice the sacrifice of thanks. The express 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 man's sins, and sometimes to God's properties and works. joshua useth this word where he saith to A. chan, 
d Ios. 7. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Make confession to God, meaning confession of sin. And the Psalmist useth this very word where he saith to God, 
e Psal. 26. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will publish with the voice of confession, (or thanksgiving) and tell of all thy wondrous works. In this sense this word is oft used. That staff of the Psalm of praise which is four several times repeated, by this word, doth set out praise and thanksgiving to God, thus, 
f Psal. 107. 8, 15, 21, 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consiteantur Domino, etc. vet. transl.  Let men confess before the Lord his goodness. Hereupon that sacrifice which was offered up when men recounted and acknowledged Gods mercies towards them, was called a 
g Leu. 7. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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, 
* See The Guide to go to God, on the conclusion of the Lords Prayer. §. 239.  to confess 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 itself, and more acceptable to God: which that we may somewhat the more distinctly discern, let us take a brief view of the several sacrifices which were appointed by the law to be offered.   

§. 111. Of the several sacrifices of the Law.  

What a sacrifice is.  A Sacrifice (as the word is usually taken in the Law) was A pious rite whereby something was offered to God. I term it, a rite, because it was one of those external ceremonies which God ordained to be used in his Church till the fullness of time should come. I add this attribute, pious, unto it, to show 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 main difference betwixt this, and other rites, and in special betwixt a sacrifice and a sacrament. The essential action of a 
Wherein a sacrifice differeth from a sacrament.  sacrament is a receiving from God; of a sacrifice, an offering to God. They which entered into the ark, and abode therein, they which passed thorough the red sea, and they which were under the cloud (
a 1 Pet. 3 21. 1 Cor. 10 2.  all which were sacramental rites, answerable to our sacrament of Baptism) received thereby preservation, protection, and direction from the Lord. So they which were circumcised received the seal of remission of sins. They which celebrated the Passeover received the scale of deliverance from bondage. They also which eat Manna, and drank the water that flowed out of the rock (
b 1 Cor. 10. 3, 4  which answered to the Sacrament of the Lords Supper) apparently received both spiritual and temporal blessings from the Lord. But in all manner of sacrifices something was brought and offered to the Lord, as will more evidently appear by a particular enumeration of the several sacrifices: which may thus be distinguished.  
Two ends there were of sacrifices.  

Ends of sacrifices.  One to pacify the wrath of God provoked against man for his sin. On which ground David giveth this advice to Saul, 
c 1 Sam. 26. 19  If the Lord have stirred thee up against me, let him smell an offering.  
Another to gratify God for some favour received. Thus 
d 2 Chro. 15. 11  Asa and his people having gotten victory over the Ethiopians, that came against him with an army of ten hundred thousand, offered of the spoil to the Lord.  

Kind's of sacrifices.  According to these ends sacrifices were,  
1 Expiatory, for expiation of sin.  
2 Gratulatory, for testification of thanks.  
Expiatory sacrifices were express types of the sacrifice of Christ, by which only sin could be taken away. Under this head are comprised 
e Leu. 16. 6, &c  Whole burnt offerings for atonement, 
f— 4. 3, etc.  several sorts of sacrifices for the sins of several persons, as of Priests, whole assemblies, Princes and private persons, and all kinds of sacrifices for 
g— 14 4, etc.— 15. 14, etc.  cleansing such as were legally unclean, as lepers, those that had running issues, or had touched a dead corpse, or any unclean thing, with the like.  
Gratulatory sacrifices were visible representations of that 
h Heb. 13. 15.  praise, 
i Rom. 12. 1.  obedience, and 
k Phillip 4. 18. Heb. 13. 16.  benevolence which all God's people are bound unto. Of these there were two sorts.  
1 Such things as had life, and were slain.  
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 slain for gratulatory sacrifices: and that to show, that even in gratulation expiation must be made, and that by the blood and sacrifice of Christ all things are made acceptable to God. 
l Lev 22. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word therefore that importeth, slaying, is attributed to gratulatory sacrifices.  
Their 
m Leu. 2. 1, etc.  meat-offerings, and 
n Exo. 29. 40.  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 Leu. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  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 Exo. 29. 40, etc.  constantly offered every morning and evening, and at other times in their seasons were brought as first-fruits, tithes, etc.  
Extraordinary, were such as for 
q 2 Sam 24. 25.  removing some great and imminent judgement, or 
r 2 Chro. 15. 11  conferring some special blessing were brought and offered unto the Lord.  
1 The offering up of these extraordinary sacrifices set out a most solemn and extraordinary manner of praising 
Offerimus Deo non quasi indigentes, sed gratias agentes donations eius, & sanctificantes creaturam. Iren. advers. Haer. l. 4. c 34.  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 thanks for what he gave: and as sanctifying the creature.  
Of an extraordinary manner of praising God for extraordinary favours, sufficient hath been 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 testify his thanksgiving, was a duty of piety, an especial part of God's worship, prescribed by God, and of force in those days: from which particular we may safely infer this general.  
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 be 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 jews were wont to testify their gratefulness when they had more than ordinary occasion to do so) so is it in other places more plainly and expressly set down: as where the Psalmist saith, 
b Psal. 5. 7.  I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple. 
c— 138. 1, 2.  I will sing praise unto thee: I will worship toward thy holy temple, and praise thy name for thy loving kindness. As he promiseth for himself, so he stirreth up others after the same manner to testify their gratitude, saying, 
d— 29 2.— 95. 2, 6.— 96. 8, 9  Give unto the Lord the glory due unto his name: worship the Lord. Where jacob in his vow of thanksgiving useth this phrase, 
e Gen. 28. 22. Locus dignus qui consecratur precibus sundendis Deo. Trem. & jun in Scholijs  This stone shallbe God's house, what else doth he mean, but that that place should be consecrated to duties of piety, for worshipping of God. Thus Abraham's servant in testimony of his thankfulness to God for the good success which he gave him, 
f Gen 24. 26.  Worshipped the Lord: so did the 
g Exod. 4 ●1.— 12▪ 27.  Israelites after Moses had brought them news of their deliverance from Egypt. So 
h Ios. 5. 14.  joshua, 
i jud. 7. 1●.  Gedeon, 
k 2 Chr. 20. 18  jehosaphat with his people, 
l— 29. 29.  Hezekiah with his also, and many others. Yea the 
m Rev 4. 10.— 5. 14.— 7. 11.— 11. 16.— 19 4▪  celestial spirits do use in praising God to worship him.  
1 A main end of praising is to glorify God. For, saith the Lord himself, Who so offereth praise, glorifieth me, (Psal. 50 23.) But there is nothing wherein and whereby we may more glorify God then by worshipping him. Witness the practice, not only 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.  

etc.  2 Works of piety, wherein the worship of God consisteth, are the works 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 works of piety all other actions of rejoicing are seasoned, and sanctified. This moved the pious jews to begin their weighty affairs with sacrifices, (which were then, as we have heard, principal parts of piety, and of divine worship) and therewith to end the same, compare 1 Sam. 10. 8. with 1 Chro. 16. 1.  


Continuam gratiarum actionem Domino exhibete. Hoc maximum est sacrificium: haec oblatio perfecta. Hoc si ducia nobis fiet occasio: Chrys. Hom. 72. ad Pop.  
Direction.  
Learn wherein God's worship consisteth.   4 By giving thanks in and by such duties as are prescribed for God's worship, we show that our hearts are set on God, and prepared to do service to him, who hath done kindness to us. Yea the duties wherein service is done to God will raise our minds unto God, and fix them the more steadfastly on him. So as this kind of sacrifice is questionless 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 thankfulness are offered unto us, and as by God's Spirit we are moved to take those occasions for giving thanks, let us here learn how to order, how to sanctify, how to make the same acceptable to God. Though the particular ceremony of worshipping God by sacrifices be now abrogated, yet the general equity of performing due worship to God, doth still, and ever shall remain in force. Take notice therefore of that manner of worshipping God which now under the Gospel is warrantable. The parts of divine worship are prayer, singing of Psalms, reading, preaching, hearing the Word, and celebrating the Sacraments. These are as sacrifices of bullocks and calves, goats and kids, sheep and lambs, turtles, pigeons, spartowes: and all manner of meat and drink-offerings. By a pious, devout, reverend, 

Hoc est sacrificiùm acceptabile: hoc est holocaustum pingue, us laudetur Deus, &c Hier.  
Comment. in Psal. 49.   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 spiritual 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 appear 
a Deut. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  empty: which was expressly forbidden. The many 
b Deut 12. 11. Exo. 2●. 29. Neh. 10. 32, &c  precepts of bringing oblations, vow-offerings, freewill offerings, first-fruits, tithes, and other gifts unto the Lord, and 
c 2 Chr. 31. 5, 10  Gods gracious acceptation thereof: yea and the many 
d Mal. 3. 8, 9  threatenings against those who brought not those gifts unto the Lord, and judgements executed upon them, give sufficient proof to the forementioned must. 
The zeal of jews in giving to God.  What is warrantable must be given to God. The pious jews manifested herein much zeal to the Lord. When the Tabernacle was first to be made, the people were so freehearted and bountiful in bringing rams skins, badgers skins, Shittim wood, oil, spices, sweet incense, fine linen, blue, purple and scarlet, brass, silver, gold, and all manner of precious stones, as they brought 
e Ezo. 36. 5, 6.  more then enough: a proclamation was made to restrain them. Wonderful great and precious were the treasures which 
f 1 Chro. 29. 1, etc.  David and his Princes prepared for the Lord towards the building of his house. At that time 
g— 21.  they offered burnt offerings to the Lord, a thousand bullocks, a thousand rams, and a thousand sheep, with their drink-offerings and sacrifices in abundance. 
h 2 Chro. 15. 11  4sa and his people offered seven hundred oxen, and seven thousand sheep. 
i— 30. 24.  Hezekiah and his people, two thousand bullocks and seventeen thousand sheep. 
k— 35. 7▪ &c  josiah and his people three thousand and eight hundred bullocks, and thirty seven thousand six hundred small cattle. 
l— 7, 5.  Solomon went beyond all these, and offered a sacrifice of two and twenty thousand oxen, and an hundred and twenty thousand sheep. 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.  

How oblations were not accepted, and how accepted  Answ. 1 Singly and simply in themselves, as external and earthly things, God took no delight in them, Psal. 50. 8.  
2 As mere ceremonies separated from the substance and truth which they tipified, God neither enjoined nor required them, Psal. 40. 6.  
3 As cloaks for hypocrites to cover and colour their impieties and iniquities, God detested them, Isa. 1. 10, etc. Isa. 66. 3.  
But as external evidences of true piety, as types of Heavenly Truths, as parts of that outward worship and service which God prescribed, as visible demonstrations of gratitude, he was well pleased with these sacrifices: they caused a sweet savour to enter 

Oblations testimonies of our service.  
Dedit populo praeceptum saciendarum oblationum, quamvis non indigcret eyes, ut disceret Deo servire. Iren. advers. Haer. l. 4 c. ●4. What the poorest may give to God.  
Quisquis benè cogitat quid vo ucat Domino, quae vola reddat, seipsum voveat, seipsum reddal: hoc exigitur, hoc debetur. Aug. Enar. in Psal. 115.   into his nostrils, 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 gratify 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 liberal and bountiful 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 he be no niggard of what he hath? The poorest that be, have as many calves, as Solomon had, to offer to the Lord: calves of their lips, (Hos. 14. 2.) These are sacrifices which may be 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 mix 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 year old: yea before thousands of rams, or ten thousand rivers of oil, (Mic. 6. 8.) These and other like offerings have all of all sorts (not the poorest excepted) now under the Gospel to bring and give unto the 

Hoc vos sacrificium Deo offertis: hoc sacrificium sine intermissione die ac nocte celebratis: hostiae facti, etc. 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.   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 works are sacrifices fit for God, and acceptable to him. There are also several talents given to several 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, he may bring some increase and advantage to the Lord, and that so acceptably, as the Lord thereby willbe moved to say, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, etc. (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 only of the poorest Saints, but also of the Ministers of God's Word, as what they do 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. Only the kind of them is altered.  
These sacrifices allowed, approved, accepted under the Gospel, 
f Psal. 69. 31.  Please the Lord much better than oxen and bullocks that have horns and hooves: yet to us are they nothing so chargeable, as the oblations, and sacrifices were to the jews. Why then do we return so little to the Lord? Are his mercies fewer in number, or less in worth to us under the Gospel, than 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 thoroughly discerned, we should find just cause to say, He hath not dealt so with the jews, as he hath dealt with Christians. We want those zealous affections which the pious jews had. Were our inward disposition answerable to theirs, we would not, we could not come so short as we do of outward expressions of gratefulness. Let us by due meditation of God's surpassing kindness to us, be stirred up willingly and cheerfully to give what we 
Deo datori omnia tribuenda. Chrys. Hom. 10 in 1 Cor. 3.  shall understand to be acceptable to him. God gives all: to God again let all be returned.   

§. 114. Of vowing praise to God.  
PSAL. CXVI. XVIII.  
I will pay my vows unto the LORD, now in the presence of all his people.  
THe immediate inference of this verse upon the former, showeth the principal matter of the Prophet's vow. For he maketh mention of his vow, as of a motive, the more 
See Vers. 14. §. 89.  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 been thereto? This approved pattern of the Prophet giveth evidence, that, 
Praise to God is a meet matter to be vowed.   
Where mention is made of performing vows, express mention useth there to be of this very matter, and that where directions are given for vows, thus, 
a Psal. 50. 14.  Offer unto God thanksgiving, and pay thy vows: and where performance is promised, thus, 
b— 22. 25.  My praise shallbe of thee, I will pay my vows. 
c— 56. 12.  Thy vows are upon me, O God: I will render praises unto thee. 
d— ●1. 8. Haec sunt vo●a Prophetae ut laudem dominicam celebret. Hier. Comment. in Psal. 5●.  I will sing praise to thy name for ever, that I may daily perform my vows, The praises which he sang to the Lord tending to this end, that he might perform his vow, evidently prove that he had vowed so to do. Where jacob vowed that 
e Gen. 28. 22.  the stone which he set for a pillar, should be God's house, what intended he thereby, but that public and solemn praise should be given to God? This was the main substance of 
f judg. 11. 31.  jepthahs' vow, that in way of thanks he would give something to the Lord. If his vow had not too far extended itself, even to such things as might not be offered to the Lord, it had been a warrantable and commendable vow.  

One end of a vow to give evidence of man's respect to God.  1 A vow rightly made is of something to be done for the Lords sake, and to testify our respect to him. If a vow be made against any sin, or against temptations or occasions that lead thereto, it is because by sin 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 testify 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.  

Another end of a vow is gratitude.  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 distress a vow is made, it is in expectation of deliverance from that distress. When to avoid sin, a vow is made, it is to gain assurance of pardon for that sin before committed, and assistance against it for the time to come. Though in these and other like cases a vow be made before the kindness, for which it is made, be received, yet it is to bind us unto gratitude for the kindness which we desire and expect. If after a kindness conferred a vow be made, than it is an apparent testimony of gratefulness. But what duty more proper to gratitude then praise of God? Wherefore, to praise God is a matter most meet to be vowed.  

A third end of a vow to tie us more firmly to that whereunto we are otherwise bound.  3 Those duties whereunto we are most bound, from performance whereof, no superior power on earth may hinder us, which by the gift of grace, that God useth to give to his children, we are able to do, we ought especially to vow. But in the uppermost rank of all such duties, praising of God, is most justly to be placed. So as, if any be meet to be vowed, this is of all most meet.  

A vow of praise in prayer quickeneth it.  4 A vow must always be joined with prayer. Commonly when men earnestly desire the removal of some evil, or the obtaining of some good thing, in opening their desire to God, they will vow something to him. At lest when a vow is made, prayer must then be made for grace to keep 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 man's heart, and settle his soul in assurance of obtaining what he desireth.  
A vow of praising God in craving any blessing from God, is like to this protestation, As we forgive them that trespass 

Exhortation to vow praise in praying for any special blessing.  
Quid voveatis, quid reddatis? An fort 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.   against us, annexed to the fifth petition, whereby we are stirred up more earnestly to crave, and more steadfastly to believe, pardon of our sins. The thought of praising God, especially when it is ratified by a vow, works much confidence in God's favour towards him, that is in truth resolved to perform that vow. Is not this then a very meet matter to be vowed?  
Do ye now inquire, 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 mayst vow and render. From the ark of thy heart bring forth the incense of praise. Now therefore ye who are well informed in the lawfulness, meetness, excellency and utility of this duty of making vows to God, (whereof before) and are thereupon moved to put the duty in practice, here take notice of this main matter of a vow, and be forward in vowing praise to God. When for themselves men crave in sickness, recovery of health; in penury, supply of their necessities; in restraint, liberty; in sterility, children; in oppression, protection; in their labours, success; in any danger, safety; or in any other case, any needful blessing; yea when they pray in the behalf of others, whether for the Church in general, or such parts thereof as are in distress, or for their own nation, city, town, parish, family, children, or any others: when they pray for any more than 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 perform 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 midst of thee, O jerusalem.  
IN these words the Prophet 
* See §. 107.  determinately and expressly setteth down the place where he vowed to praise the Lord. In the former verse, and before that in the 14th verse, he generally professed to do it, in the presence of all God's people. Here he describeth the place of the presence of God's people, where they assembled together: and that  
1 By the Relation thereof to God.  
2 By the Situation of it.  

What Gods house is.  The place in relation to God is styled the LORDS house. This title is in Scripture used to express 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 especial representation of his presence, may be named God's house. Thus 
a Gen. 28. 17.  that place where jacob 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 expressly rendered in these words, 
b— 16.  Surely the LORD is in this place. On a like ground the places where the Lord appeared to 
c Exo. 3. 5.  Moses, and to 
d Ios. 5. 15.  joshua, are called holy ground.  
Determinately, this title, God's house, is attributed to places on earth, or in heaven.  
On earth it was given to two places, the 
e judge 18. ●1.— 20. 26. 1 Sam. 1. 24▪— 3. 15.  Tabernacle and the Temple, both 
f 1 King. 6. 37▪ 38.  that which was built in Salomon's time, and 
g Ezr. 6. 7. Hag. 1. 14.  that also which was built after the captivity. These in their several times were places where were especial representations of God's presence, and whither God's people by God's appointment assembled to worship him, and in those respects were called God's house.  
2 The Tabernacle continued to be God's house the space of 487 years, from the first making of it in Moses his time, till the Temple which Solomon built was finished. 
h 1 King 8. 4.  Then was the Tabernacle carried into the Temple and after that remained no more to be of use for an 〈…〉 God.  
3 The Temple which Solomon 〈…〉 continued to be God's house for the space of four hundred ●●ares, from the time when it was first built 
i 2 King. 25. 9  till the burning of it down in Zedekiahs' time.  
4 The Temple built after the captivity continued for the space almost of five hundred years, 
k Ezr. 3. 8.  from the time of Zorobabel, till it was 
l Mat. 24. 2.  utterly ruinated by the Romans.  
5 The 
* joh. 14. ●.  highest heaven is called God's house, most properly, because the most perspicuous manifestation of God's presence, that can be given, is there given.  
6 The elect people who are styled, The house of God, are those that are comprised under this title, Church, which is the communion of Saints. In this communion, 
m 1 Cor. 1. 2. 1 Pet. 1. 2.  all that profess the true Christian Religion, and subject themselves to the ordinances thereof, are, in the judgement of charity, reputed. To these 
n 1 Tim. 3. 15.  S. Paul having given this title, house of God, to show whom he meant thereby, he addeth, which is the Church of the living God. These Saint Peter meaneth where he saith, judgement must begin at the house of God, (1 Pet 4. 17.) For as the whole Church jointly considered in 
Domum Dei spiritualem seips●m qu●sque agnoscat, qui tamen non in carne ambulet, sed in spiritu. Bern. sup. Cant. Ser. 46.  itself, so also every particular member is counted and called God's house. Thus is this phrase taken where the Apostle, in relation to the Lord, saith, Whose house we are, (Heb. 3. 6.) and again, 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 himself to be a spiritual 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 Psalm mentioned, it can hardly be determined for certain which it should be, because the Author, and Time of penning this Psalm are not expressed. If the Psalm were penned by any Prophet after David's time, then questionless 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 David's time there were two sacred Tabernacles. 
p 1 Chro. ●1. 29 2 Chro. 1. 3.  One made by Moses, called the Tabernacle of the Lord, which was in the high place at Gibeon. 
q 1 Chro. 15. 1.— 16. 1. 2 Sam. 6. 17.  The other made by David for the Ark of God. 
r 1 Chr. 16. 37, 38, 39, etc.  In both these Tabernacles there were Ministers appointed to perform daily services to the Lord. Which then of these Tabernacles is here meant?  
They were in several places. 
s Ios. 18 25.— 21. 17.  Gibeon was one of the cities of Benjamin allotted to the Priests. There was the Tabernacle. But the Ark was in the city of David, which was 
* ● Sam. 5. 6, 7, 9  Zion in jerusalem.  
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 judg. 19 18. 2 Sam 12. 20.  that is usually styled the house of God, the 
u Numb. 17 13— 19 13. jos 2●. 19 1 King. 2. 28, 29 1 Chro. 16. 39  Tabernacle of the Lord. But the Tabernacle that David made is never so called. Besides we read of a 
x Exo. 27. 9, &c Leu. 6. 26.  spacious court appertaining to the Tabernacle made by Moses. For, that Tabernacle (as afterwards the Temple after the pattern thereof) was divided into three parts.  
1 
y Exo. 26. 33.  The innermost, called the Sanctum Sanctorum, the most holy place, whereinto 
z Leu. 16. 2.  the Highpriest only was to enter, and that but once a year.  
2 The Middlemost, called the 
a Exo. 39 1.  holy place, wherein the Priests performed their daily services, in which respect it was called the 
b 2 Chro. 4. 9  court of Priests.  
3 The outermost; called the 
c Exo, 27. 9  court of the Tabernacle. 
d 2 Chro. 23. 5.  Into this came all the people: in which respect it was called 
e— 4 9  the great court. 
f Leu. 17. 5.  Hither they brought their sacrifices; here they stood and beheld the Priests offering them: for 
g Exo. 40. 6.  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 Psal 26. 6.  compass the altar: and to 
i 1 King. 1. 50.— 2. 28.  lay hold on the horns 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 Ark, 
k 1 Chro. 16. 40 2 Chro. 1. 3.  the most solemn assemblies were notwithstanding at the other Tabernacle. It is therefore most probable, that by the Courts of the Lords house he here meaneth that public and solemn place of assembling at the Tabernacle of the Lord.  
Object. That Tabernacle was in David's time 
l 1 Chro. 16. 39 2 Chro. 1. 3.  at Gibeon, how can that stand with the situation of the place here mentioned, In the midst of jerusalem.  
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 Ark which was in the Tabernacle that David had made for it, 
m 1 Chr. 15. 29  in his own city, even in the midst of jerusalem.  
jerusalem was the most famous city that ever appertained to the jews. It was the place where Melchizedek the first, most ancient, and best King that we read of after the flood, 
Of jerusalem.  even that King, who by reason of his integrity was called 
a Heb. 7. 2.  a King of righteousness; and by reason of the peace which he preserved, the place where he reigned was called 
b Gen. 14. 18.  Salem. That jerusalem was this Salem, both the notation thereof, and also the title 
c Psal. 76. 2●.  Salem (after it was called jerusalem) given to it, do give sufficient proof. The 
d Gen. 14. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item Psal 76. 2  Hebrews do use the name jerusalem where this Salem is mentioned. This title jerusalem is compounded of two words. One is taken from that proverbial name which Abraham gave to the place where he was about to sacrifice his son, 
e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah providebit. Jerusalem est visio pacis. Ber. in Dedic. Eccles. Ser. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jehovah-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 jerusalem is, He will provide peace, or the vision of peace. The Hebrew word is oft set down in the ᶠ dual 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 son. This place being the chiefest of all the cities that were among the jews, the only people of God under the Law, wherein the Ark than was, wherein the Temple was to be built, was an especial type of the Church of God: and as 
h Psal. 51. 18.— 128. 5. Isa. 24 23.— 40. ●.— 62. 1, 7▪ jer. 3. 17▪  in the Old Testament the militant Church is oft set out by that name, 
i Rev. 3. 12.— 21. 2, 10.  so in the New, the triumphant Church. Though therefore I cannot but think, that the Prophet here meaneth literally the city which was called jerusalem, yet I doubt not but that under this title may also typically be meant the 
k In atrijs, etc. id est, in Ecclesia Trem. & jun. in Annot. in hunc loc.  Church of God.  
The substance of that which he intendeth by this description of the place is to show that he would perform the forenamed duties in public and populous places, such were the courts of the Lords house, where all the people of the Lord met together. Such also was jerusalem the metropolis, and chief city of the Kingdom, where the King's 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 midst, in the most open and populous part of that ample and populous place: which implieth an holy boldness: he would not be ashamed to bind himself publicly to perform such bounden, public duties. Yea further to show how his heart was set on that place where the Ark 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 jerusalem. In the midst of thee.  
In this pattern of the Prophet is declared  
A fit place for solemn and public duties. 
Sum.   
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 God's 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. God's house is a sacred house, where sacred duties of piety are performed to him.  
The latter is expressed by the name of it, jerusalem: and amplified by that part thereof where he would perform the fore▪ mentioned duty, the midst.  
The Manner of setting out this latter is by an Apostrophe, turning his speech to the place itself, and speaking to it as to an intelligible creature, thee O jerusalem.  
3 There are times of founding new Churches, and edifying settled Churches. Planters and Founders may have more liberty than such as find Churches planted, and settled in good order.  
4 There are places of persecution where no liberty is granted for public 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 settled Churches, where thorough the divive providence we have public places for divine services set apart, whereunto we have much liberty on all occasions to resort, aught to be of his mind, who 
a Psal. 12●. 1.  Was glad when they said, let us go into the house of the Lord: and was 
b— 84. 1, etc.  exceedingly perplexed when by force he was kept from thence. It was of old foretell that this should be the disposition of Saints under the Gospel in the kingdom of Christ: to say, 
c Isa. 2. 3.  Come ye, let us go up to the mountain of the Lord, etc. Christ and his Apostles, though they had just cause and good warrant to perform many public duties in private places, yet did they much frequent those public places, where public duties were in their time performed. Of Christ it is expressly recorded that, 
d Luk 4. 16.  as his custom 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 Act. 2. 46.  They continued daily with one accord in the Temple praising God. Herein lieth a main difference betwixt such, as like Christ, do all to edifying (
f joh. 18. 20.  He ever taught in the Synagogue and in the Temple, whither the jews always resort) and such as do all for their own ends, seeking to beguile others. (
g 2 Tim. 3. 6▪  They creep into houses, and lead captive silly women.) Wherefore to manifest a mind that aimeth at God's glory, the edification of the Church, the quickening of our own spirits, let us take the occasions that are offered, to go into the courts of the Lords house, and perform duties of piety according to their kind, public duties publicly, solemn duties solemnly. This is a good Christian decorum, agreeable to that Apostolical 
h In medio credentium populorum laudabo t●, pr●dicab● te. Hier. Comment. in Psal. 21.  rule, Let all things be 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 faithful people I will praise thee, I will publish thee, O Lord.   

§. 117. Of God's houses.  
II. 
* §. 115.  PLaces set apart for God's worship are God's houses. More than 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 only in material Temples, but also in the communion of Saints, yea and in the bodies and souls of particular Christians, they also are called 
a Heb. 10 21.— 3. 6. God's special presence in places where he is worshipped.  Gods houses.  
1 Though the Lord in his infinite essence be every where present, 
b jer. 23. 23, 24.  filling heaven and earth: and have 
c Pro. 15. 3.  the eyes of his providence in every place beholding the evil and the good: yet 
d 1 King. 9 3. Mat. 18. 20.  the special 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 King's palaces and houses: which most properly they account their own. 
God provides for the places of his worship   
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 ruin by holy discipline. In them are the treasures of his graces. Orders, Offices, All needful provision, The bread of life, The wine of spiritual consolation and other like blessings of an house are there. There God dines and sups 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 
2 Chro 36▪ 14. Admiration at God's houses on earth. Psal. 81. 1, etc.  jews 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 join with God's Saints in worshipping the Lord, how should it grieve us? No place in the world, were it every way as fair, as fertile, as pleasant, as profitable in all earthly commodities, as Eden, or Paradise was, should give us content, if God's 
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, etc. Ber. Serm. de verb. Psal. 23  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 God's house situate on it. The Prophet foretell that the mountain of the Lords house should be established in the top of the mountains, and exalted above the hills. Why should it not be accounted the hill of hills, 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 towns that have Kings and Nobleman's 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 towns where are many houses of God: if indeed they be true houses of God. external buildings made with stone or brick, timber, lead, iron, and other such materials, though never so pompous and glorious without and within, can not justly be accounted Gods houses, if God's people assemble not in them to worship God, if God's ordinances be not there duly observed, if there be no prayers made to God, no Word of God preached, no Sacraments administered, no divine discipline exercised in them. But where these are, there are God's houses. And happy are the places where Gods houses are.  

Exhortation to dwell where God's house is.  Ye that desire to dwell in cities or towns, be sure that God's houses be in those cities or towns. What are best ordered companies without the communion of Saints? What the best merchandizes without such as are brought from the celestial Canaan? What all sort of wares without such as the wisdom of God setteth out?  
And ye that desire to have your houses stand by themselves in the open air, be sure that an house of God be so near them, as on all occasions ye may resort to them. What is the sweetest air without the breath of God's Spirit? What the most fertile soil without the fruitful word of God? What the clearest springs and brooks without the current of grace? What the best grown woods without God's plants? What the most melodious singing of birds without Saints singing hymns and spiritual songs, making melody to the Lord in their hearts? What all country or city commodities without divine ordinances? But in God's houses (rightly and justly so called) are all these to be had. There is a kind of fatness of God's house, that is a fullness and sweetness, whereby all that duly frequent the same, shallbe satisfied. Be therefore, if possibly ye can, where God's house 
Psal. 36. 8. Psal. 84. 4.  is. Blessed are they that dwell there. The Psalmist in a rhetorical amplification of this point seemeth to envy the sparrows and swallows which roosted and built their nests about 
— 3▪  the house of God whereunto he could not come, though his soul longed and even fainted for it. 
— 2:   

Direction to such as enjoy a free liberty of God's house.  Finally, ye that have that favour and honour to dwell where God's house is, esteem it as a great favour and high honour: and testify as much by your answerable carriage.  
1 Frequent God's house on all occasions. The Christians of the purer primitive times of the Church, continued daily 
Act. 2. 46.  with one accord in the Temple. This one thing did the Man 
Psal. 27. 4.  after Gods own heart desire, and professeth more and more to seek after it, even to dwell in the house of the Lord all the days of his life: that is, as an inhabitant to have recourse unto it on all occasions. For, saith he to the Lord, I have 
Psal. 26. 8.  loved the habitation of thy house, and the place where thine honour dwelleth.  

Eccl. 5. 1.  2 Keep thy foot when thou goest to the house of God: that is, keep thine heart, which is to thy soul as thy foot to thy body, to carry it this way and that way. Go therefore to God's house with a well prepared heart. There is he present, who searcheth and trieth the heart.  
3 At the very entering into God's house, let an holy trembling and awful fear possess thy soul. The great God, the 
Gen 28. 16, 17  King of glory is there. When jacob by a divine vision, which was showed him in a place where he slept, perceived that the Lord was in that place, he was afraid and said, How dreadful is this place? This is none other but the house of God.  
4 When thou art there, keep thy thoughts from wand'ring. Let not thy soul be fixed on any other thing then on God, and his holy ordinances which thou performest, lest 
Isa. 29 13  thou be reckoned in the number of them, Who draw near to God with their mouth, and with their lips do honour him, but have removed their heart far from him: and so thy service be rejected of God.  

joh. 2▪ 14, &c  5 Profane not God's house with Merchandizes, for which Christ's indignation was so incensed against the jews in his time, as with a scourge he drove them out. Profane it not with worldly communications, or actions: much less with any impious or unrighteous words or deeds.  
6 Pervert not God's house by making it a pretext for any impiety or iniquity. As if having God's house by thee, thou shouldest thereby be justified, or bolstered up against evil. 
jer. 7. 9, 10.  Will ye steal, commit adultery, swear falsely, and walk 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 boldness in praising God.  
III. 
* §. 115.  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 midst of populous places, manifest holy boldness, as he that said, 
a Psal. 100LS. 30.  I will praise him among the multitude. 
b— 119. 46.  I will speak of thy testimonies also before Kings, and will not be ashamed. 
c— 138. 1▪  Before the Gods will I sing praise unto thee. Thus Saint Paul, though as a malefactor he was brought before 
d Act. 25. 23.  King Agrippa and Bernice sitting in great pomp, with Festus, the chief captains, and principal men of the city, where were great multitudes of people, yet in declaring the admirable work of God in his conversion, saith, 
e— 26. 26:  I speak freely. Herein hath the Lord Christ made himself a worthy pattern: for in this case thus he saith, 
f Psal. 22. 2●, 25 Heb 2. 12.  In the midst of the congregation will I praise thee. My praise shallbe of thee in the great congregation.  

The things which make men ashamed, of no moment  1 Such is the excellency, such the necessity of praising God, so honourable, so acceptable unto God, so useful and beneficial 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 else, were put into one balance, and the inducements to move us boldly to perform it, put into another, they would be found beyond all comparison too light.  

Benefits of boldness.  2 By Saints boldness in praising God, as they who are like minded, are much affected and stirred up to bless God, so the weak and faint-hearted are strengthened and encouraged, and gainsayers, scorners, and all sorts of adversaries daunted and put to silence.  

Reprehension of men's timorousness in praising God.  Great cause of just complaint may hence be taken, not only against impious and profane persons, who care not to give any praise at all to God, either in private corners, or in the midst of assemblies, but also against such as in their judgements are convinced of the equity of the duty, and in their consciences persuaded of the necessity thereof: and thereupon are moved inwardly in their hearts, or secretly in their closerts, or other like places to praise the Lord: but to do it in assemblies, in the midst of populous places, they are ashamed. What is this but to prefer man to God, and applause of men to God's approbation? May it not be 
Mat. 6. 2.  said of such, They have their reward? Surely their own judgement and conscience are terrible witnesses against 
Mar. 8. 38. Si ante reges & praesides propter Dominum stemus, non consusi, sed constantes esse debemus. Hier. Comment▪ in Psal. 118. Exhortation to boldness.  them. Fearful is the doom which Christ hath denonnced against them; For, saith he, Whosoever shallbe ashamed of me, and of my words in this adulterous and sinful generation, of him also shall the fonne of man be ashamed, when he cometh in the glory of his father with the holy Angels. If therefore we stand before Kings and Governors 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. Go into presses of people: and in the midst of them praise the Lord. Wicked men are overbold in belching forth their blasphemies to the dishonour of God: they care not who hear them. They stick not to do it in the midst of cities. Shall they be more audacious to dishonour God, than ye zeelous to honour him? 
Mat. 10. 32.  Assuredly Christ will show himself as forward to confess you, as you are, or can be to confess him. This holy boldness is the ready way to glory. To add an edge to this exhortation, well observe these few rules following.  


Rules for boldness in praising God.  
Dan. 3. 16, 17.   1 Duly consider the difference betwixt God and man. It is disrespect 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 do what you see just 
Acts 21. 13, 14  cause to do. Want of a settled resolution makes men when they meet with any discouragements, to turn back, and to cease prosecuting that, which in their conceit causeth fear and shame.  
3 Pass not for praise or dispraise of men: but 
k 2 Cor. 6. 8.  By honour and dishonour, by evil report and good report, approve yourselves to be God's servants, bound with the uttermost of your power to set forth his honour. He that said, 
l Heb. 2. 12.  In the midst of the Church will I praise thee, said also, 
m joh. 5. 41.  I receive not honour from men. But 
n— 1●. 42, 43  they which loved the praise of men more than of God, though inwardly they believed in Christ, yet openly durst not confess him.  
4 Contemn the world. Love of the world quencheth the heat of the love of God. The world is an enticing bait. Many are driven back thereby. 
o 2 Tim. 4. 10.  Demas, that old Disciple Demas, having set his heart on the world, which he loved too much, grew ashamed, and afraid to confess Christ.  
5 Give not reins to licentiousness. Turn not the grace of God into wantonness. Such unworthy walking of the 
jude vers. 4.  profession of the Gospel cannot but make ashamed to appear in the midst of such congregations as are fit to have God's praises sounded forth among them.  

Eph. 5. 7.  6 Be not companions with impious and profane persons. They will keep thee out of the midst of the forementioned congregations.  

Psal. 122. 1.  7 Associate yourselves with them that are pious and zealous: That are not ashamed themselves in the most solemn manner that they can to praise God. Such companions will put life into you, and provoke you to do as they do. In them especially are these proverbes verified, As iron sharpeneth iron, so a man sharpeneth though countenance of his 
Prov. 27. 17, 19  friend. As in water face answereth to face, so the heart of man to man.   

§. 119. Of delighting in God's house.  
FOUR 
* §. 115:  Our delight must be in God's Church. It was usual with the Prophets familiarly with much delight to direct their speeches to jerusalem, and to Zion as types of God's Church, after this manner, 
a Psal. 122. 2.  Our feet shall stand within thy gates, O jerusalem: 
b— 9  I will seek thy good. 
c— 137. 5, 6:  If I forget thee O jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth: If I prefer not jerusalem above my chief joy. Then especially did they cheerfully manifest their mind to her, when they had good tidings to tell her, thus, 
d Isa. 52. 1.  Awake, awake, put on thy strength, O Zion: put on thy beautiful garments O jerusalem, the holy city, etc. 
e Zac. 9 9  Rejoice greatly, O daughter Zion, shout O daughter of jerusalem: behold thy King cometh unto thee, etc. In her misery they could not refrain tears: for thus they say, 
f Psal. 137. 1.  We wept when we remembered Zion. 
g Lam. 2. 11.  Mine eyes do fail with tears, my bowels are troubled, my liver is poured 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 Psal. 102. 14.  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— 26. 8.  love of her, 
k— 27. 4.  desiring and 
l— 84. ●:  longing after her, 
m— ibid.  fainting for her, 
n— 106. 5.  rejoicing and glorying in her.  
All things that may work true delight are in the Church. Therefore the Holy Ghost hath set her forth by most amiable titles and ornaments, as 
o Psal. 45. 9, 13  Queen, King's daughter, 
p jer. 31. 4.  Virgin, 
q Rev. 21. 2.  Bride adorned for her husband, 
r Cant. 4 8.  Spouse, 
s Rev. 19 8.  Wife, 
t Cant. 1. 8.  Fairest of women, 
u Psal. 45. 13. Intrinsecus sui viri dignitate ornata est Ecclesia: Aug. advers. jud. l. 1. c. 22.  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 man's mind, and heart thereunto.  

Prerogatives of the Church typified in the Temple.  1 God did there in a most gracious manner represent himself sitting on a 
a Exo. 25. 22.  mercy-seat. So as in the Church is 
b Heb 4. 16.  a throne of grace whereunto we may go boldly, that we may obtain mercy, and find grace to help in time of need.  
2 Under this mercy-seat was an 
b Exo. 25. 21.  Ark, which, being a kind of chest, prefigured that in the Church are all God's treasures to be had. Christ is this Ark. 
c Col 2. 3.  In him are hid all God's treasures.  
3 There was an Highpriest, who appeared before that mercy-seat, 
d Exo. 28. 29.  to bear the names of the children of Israel for a memorial before the Lord continually, and 
e Leu. 16. 17.  to make an atonement for all the Congregation of Israel. Christ jesus is that true Highpriest, who continually 
f Heb 9 24.  appeareth in the presence of God for us: and 
g 1 joh. 2. ●.  is the true propitiation for our sins.  
4 There was an 
h Exo. 38. 1, etc.  altar for all manner of offerings; and 
i— 30. 1, etc.  for sweet incense: prefiguring that God who accepteth the sacrifice of his Son for our sins, accepteth our freewill offerings, and by the sweet savour of the incense of Christ's intercession, is well pleased therewith.  
5 There was a 
k Exo. 25. 23.  table to prefigure an holy communion 
l Luk. 22. 30.  betwixt the Lord and his people.  
6 There were 
m Exo. 25. 37.  lights, 
n— 30.  bread, 
o— 30. 18, etc.  water, to show that in the Church there are means to enlighten us, to feed us, to cleanse us, and to do all things requisite for us.  
7 
p Exo. 26.  Out of the outward court there was passage into the holy place, and c●t of it into the Sanctum Sanctorum the most holy place, to show that first we must be in the Church in the number of those who profess the true Religion, so may we come by the grace of effectual calling to be Priests unto God, and having served our time to enter into the true heavenly holy place.  

Non sufficit dicere, locus habitationis Dei▪ sed locus habitationis gloria Dei. Aug. Enar. in Psal. 25.  Not without cause therefore doth the Psalmist style the Church (Psal. 26. 8.) The place where God's 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.  
Do not these things make the Church worthy to be 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 Stoical disposition, very blocks, sensible of no delightsome object.  
The affection of our Prophet towards jerusalem, 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 speak 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 work it,  

How delight in the Church may be wrought.  I Be well instructed in those privileges 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 Withdraw thy heart from other contrary objects which work 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 dim, yea clean put out our delight in the Church.  

Evidences of delight in the Church.  II. To manifest thy delight in the Church,  
1 Be 
a Psal. 122▪ 2.  a member of that blessed communion.  
2 Be 
b— 1.  a companion of the other members thereof.  
3 
c— 5.  Let her praises be ever in thy mouth.  
4 
d— 6.  Pray for her peace.  
5 
e— 9:  Seek her good.  
6 
f Act. ●. 8.  Rejoice in her prosperity.  
7 
g Psal. 137. 1.  Mourn for her misery.   

§. 120. Of provoking others to praise God.  
PSAL. CXVI. XIX.  
Praise ye the Lord.  
THe Prophet having abundantly testified his own readiness and forwardness to praise the Lord; contenteth not himself therewith, but that the more praise might redound to God, in the close of his hymn 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 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.  Praise ye the Lord.  
Of the duty implied in this phrase, which is to praise the Lord, sufficient hath been spoken before. It remaineth here to speak of the means of spreading abroad and propagating the praise of God, by inciting others to praise him. This cohortation being added to his profession, two useful observations hence arise.  
I. We must provoke others to praise God.  
II. We must ourselves practise 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 behooveful for ourselves to do, we must thereunto incite others. In general therefore it's said, 
b Hebr. 10. 24.  Consider one another to provoke unto love and to good works. 
c— 3. 13.  Exhort one another. 
d 1 Thes. 5. ●1.  Edify one another. But more particularly for inciting others to praise God, as other books of Scripture, so especially the book of Psalms doth abound with incitations thereto: stirring up 
e Psal. 148.— 135. 19, etc.— 149▪— 150.  Angels, Kings, Princes, judges, Priests, Levites, old, young, male, female, all of all sorts: yea by a Rhetorical Apostrophe he turns his speech unto unreasonable and senseless creatures, and calls on them to praise the Lord, thereby the more to quicken sensible and reasonable creatures thereunto. The 136 Psalm was purposely penned and appointed to be sung time after time, both daily in the 
f 1 Chro. 16. 41 2 Chro. ●. 13.— 7. 3, 6.  temple, and 
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.  on extraordinary occasions, to incense the spirits mutually of one another to praise God. The celestial spirits (though they be every one most forward to praise the Lord, and need no incitation, yet) to show 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 turn from man, we use to stir up others, to thank him in our behalf. Much more ought we to invite and incite others to praise God with us and for us.  
The zeal we ought to bear to God's glory: The love we owe to our brethren; The comfort that we may reap to our own souls, by provoking others to praise the Lord, are as a threefold 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 God's name hallowed. Now it is an evidence of a great zeal of God's glory, not only with the uttermost of our own power to praise him ourselves, but also to be a means to draw on others so to do: as he that said, I will 
Psal. 45. 17.  make thy name to be remembered 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 wherein they stand thereof, and also in regard of the great benefit they may reap thereby. All have great need to be daily stirred up to this duty, by reason of their natural backwardness 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 celestial spirits, than 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 quick and forward thereunto, yet we soon wax dull therein, and as it were fall downward, as heavy weights, which though they be pulled up, by their own heaviness fall down again: or as water, which though with fire it be heated, of its own nature waxeth cold again. Therefore as weights are oft to be pulled up, as fire is of● to be put under water, and blown up, so our spirits are oft to be quickened and stirred up by mutual cohortations. The benefit whereof is very great, by reason of the true virtue and efficacy of incitations. As soldiers, even fresh water soldiers, and all that strive for masteries by running, riding, rowing, shooting, wrestling, etc. are much animated and whetted on by acclamations, and incitations, so Christians by holy exhortations are much quickened to praise the Lord.  


Quid beatius nobis soret, si glorificemus non solum linguis nostris bonum Deum, sed si proximos quoque ut nostro nomine cum glorificent, incitemus.  
Chrys. Hom. 27. in Gen. 8.   3 We give evidence to others, and gain assurance to ourselves 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 anointing, (1 joh. 2. 20. 27.) It is as an ointment poured forth, (Cant. 1. 3.) which so diffuseth the sweetness of the favour that is in it, as all that are near it, carry away some of the sweetness of it. And is it not a great comfort to have assurance of such a spirit? What now can be more blessed, than not only to glorify the good God with our own tongues, but also to stir up others by our means to glorify him.  
Certainly these, with other like motives, were of force with him, who said to God, I have not hid thy righteousness within my heart: I have declared thy faithfulness, and thy salvation: I have not concealed thy loving kindness and thy truth from the great congregation, (Psal. 40. 10.) And again, I will declare thy name unto my brethren: in the midst 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.  

Psal. 135. 2, 3, 19, 20. 2 Chro. 7. 6.  The application of this point concerns all of all sorts. Especially it concerns 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 midst of great assemblies to incite others, and to sing and say, Praise ye the Lord. Next to Ministers, Magistrates, who are as Generals and Captains in the Lord's army, are bound by virtue of their authority over others to provoke them to praise the Lord. Thus Moses 
Exo. 15. 1.  and the children of Israel, not he alone, but he with them, he directing and inciting them, sang unto the Lord. So Deborah 
judg. 5. 1.  and Barak said to the people, Praise ye the Lord. The like I might instance in David, Solomon, Asa, jehosaphat, Hezekiah, josiah, Nehemiah, and other pious Magistrates. And because Governors 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 
1 Sam. 1. 7.  charge do praise the Lord. Thus Elkanah for this very end took his wives along with him when he went to the Temple. 
Gen. 35. 2.  Thus, for this very end also, jacob calleth upon his whole household, wives, children, servants, and all that were with him, to prepare themselves solemnly to praise the 
Ios. 24. 15.  Lord. And joshuah undertaketh for himself and his household to serve the Lord. Finally it appertaineth to neighbours, friends, and all sorts even of private Christians by virtue of the common bond of nature, whereby all are one 
Isa. 58. 7.  flesh, and that nearer bond of spiritual union whereby all are 
1 Cor. 12. 12.  one body. For these mutual 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 Saint's phrase, O come, let us sing unto the 
Ista est clarissima Dei magnificatio quando per innumeras linguas glorificationem offerimus. Chr. Hom. 26. in Gen. 8. Isa. ●6. 12.  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 go up to the mountain of the Lord, etc. (Isa. 2. 3.) This is an especial means of promoting and advancing God's glory to do it by many tongues. They which are guided by Satan's spirit have their Come: their mutual cohortations and provocations. They use to say one to another, Come ye, we will fill ourselves with strong drink. Come with us, let us all have one purse. Come, 
Pro. 1. 11, 14.— 7. 18.  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 carry all before them as a violent stream 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 profess themselves to be the servants of God, in that the spirit of Satan which ruleth in them, is more effectual in them to advance Satan's throne, than the spirit of grace in many of them which profess 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 zeal of God's glory, of their love to their brethren, and of that assurance they have of the reign of the Spirit of grace in them, by inciting others to praise the Lord, let them well note the next doctrine.   

§. 121. Of practising ourselves what we provoke others unto.  

Obsecremus sanctos ut pro nobis gratias agant, & ipsi pro nobis hoc agamus mntuo. Chrys. Hom. 2 in 2 Cor. 1.  II. WE must ourselves practise what we provoke others unto. We may and must (as we heard in the former §) desire Saints to give thanks for us, but withal we may not fail ourselves mutually to give thanks for ourselves, and praise the Lord. So did this Prophet, as we have seen at large from the beginning of the 12 verse to this last clause of this Psalm. Observe the patterns of such as in Scripture are approved for their zeal in stirring up others, and you shall find them forward to do themselves what they incited others unto. We will arise and go to Bethel, etc. saith jacob, (Gen. 35. 3.) As for me and my house, saith joshua, (jos 24. 15.) we will serve the Lord. It is an usual phrase of such as heartily desire to advance the glory of God, to express their desire in the first person of the plural number, whereby they show that they intent themselves to do what they require of others, and therefore incite themselves as 
Heb. 13. 15. Psal. 95. 1. Isa 2. 3. Psal. 44. 8.— 79. 13.— 75. 1.  well as others, thus, Let us offer to God the sacrifice of praise continually. Let us sing unto the Lord. Let us go up to the mountain of the Lord. We will praise thy name O God for ever. We will give thee thanks for ever. We will show forth thy praise. Unto thee, O God, do we give thanks, do we give thanks.  
1 Thus our care to stir up others to praise God, will indeed appear to arise from a true zeal of God's glory, from true Christian love, and from the spirit of grace dwelling in us, when we ourselves do what we persuade 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 soldiers see their captains forward to those enterprises whereunto they incite them, they willbe much more encouraged and heartened thereunto. Wherewith can a Physician better persuade a patient to observe the diet which he prescribes, then by observing it himself?  
3 Refusing to practice ourselves what we exhort others to do, maketh our exhortations to be profitable nor to others, nor to ourselves.  
Not to others, because the edge of our exhortations must needs be much blunted thereby. For people willbe ready to 
Luk 4. 23.  say, Physician heal thyself. Hardly will they be brought to think, that we speak to them from our hearts, or that we ourselves are well persuaded of the equity, excellency, necessity and benefit of that whereunto we persuade them.  
Not to ourselves, because thus they are made evidences against us, witnessing that we knew the right course which we refused to take; whereby we make ourselves worthy of 
Luk 12 47.  more stripes, and aggravate our damnation.  
4 This great mischief (beside many others) ariseth from not practising what we persuade others to, that impious men's mouths are opened to disgrace our profession, and blaspheme the name of our God. Thou that teachest another, 
Rom. 2. 21, 24.  teachest thou not thyself? The name of God is blasphemed thorough you,  
Ye 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 proof that an holy zeal of God's glory possesseth your soul, and setteth you on work to do what you do 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 vain, but to be effectual to the end you aim at: ye that would not pull down with one hand what you seem to build up with another: nor afford occasion to them whom you stir up to so weighty and bounden a duty, to think that by-respects move you to incite them, in that wherein ye yourselves are so cold and careless: ye that would have comfort in performing so warrantable and profitable a duty, Take due notice of the direction here prescribed. Upon your own performance (as the Psalmist here doth) provoke others to be followers of you, and to do as you do. 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, Governors 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 careful to perform what they are bound to perform, having their own hearts filled with matter of praises, and their mouths wide opened to utter the same: so might they with much courage and confidence speak to others and say, PRAISE YE THE LORD.   

§. 122. Of God's present mercies to England.  
FOr a particular application of the general sum and scope of the Psalm, and of the two last mentioned duties of praising God ourselves, and of provoking others so to do, let us take a view of the special occasions which the Lord doth now, even at this present time give us to quicken our own and others spirits to render all possible thanks unto him for his unspeakable blessings on our own, and other nations.  
1 We here in England do still enjoy the great blessing of peace, together with that far greater blessing the Gospel of peace, and a free use of all Gods holy ordinances requisite for our spiritual edification and eternal 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 Christendom are now, or lately have been exceedingly annoyed with bloody war.  
Of this blessing, Scotland, Ireland, and all the parts of His most excellent Majesty our Sovereign Lord King CHARLES, do partake.  

See The Church's Conquest. §. ●6.  Of the benefit of this blessing I have else where treated. So as here I need no longer to insist upon it.  
2 The last year there was great scarcity of corn every where in this land. Corn rose to a greater price than hath been known in our memories. And where in former times supply in like cases hath been 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 hear the heavens, whereupon the heavens heard the earth, and the earth heard the corn, the grass, and all manner of fruits, and they heard England, and the cry of the poor therein.  
Thus by the divine providence our land brought forth such a plentiful harvest, and the heavens afforded so fair a season for gathering it in, as scarcity is turned into plenty, dearness into cheapness. Our floors are now full of wheat: we eat in plenty and are satisfied.  
The misery of famine giveth sufficient proof of the great benefit of plenty.  
3 There was also the last year great fear of much sickness: and that of the infectious, pestilentious sickness, which some few years before had month after month, week after week, day after day destroyed such multitudes, as the fear of the return thereof was the more terrible.  
Physicians gave up their opinion, that the air was infected.  
The famous University of Cambridge was so smitten therewith, as for the space of half a year and more, Colleges were dissolved, Students dispersed, Readins and Acts intermitted, that populous place made desolate, and the poor that remained much pinched with poverty.  
Other great market towns round about in the country were also the last year much infected with the plague: and many people were thereby destroyed, or brought into great exigences.  
But now hath the Lord healed our land. Sickness 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, dear friends, helpful 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 freedom from the same to be a great blessing.  
To amplify this blessing the more, Gods more than ordinary providence, not only in abating the violence of that extraordinary sickness which in the year 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 § 3●  before set down.  
The more terrible the three evil arrows of war, famine and plague are, the more remarkable are the blessings of peace, plenty, and health.  

4 The birth of Prince CHARLES.  4 We in our days have such a blessing conferred upon us, as hath not fallen out in England fourscore and thirteen years before: which is the Birth of a Prince, heir to the crown. 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 steadfastly 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 duly observe, we shall find Gods gracious providence to be more then ordinarily extended towards them in these our days.  
We will begin with the reformed Churches in France.  
When Henry 4 styled the great, deceased, by that favour he had showed, and peace he had given to those of the reformed religion in his kingdom, they were made so safe and secure in man's opinion, as it was supposed that no power was able to wrest their liberty from them.  
They had above two hundred walled and fenced towns for their refuge and safety.  
Many of the greatest nobility in France were their partisans, and seemed most affectionate to the religion.  
They had troops and armies of men well disciplined in arms, with many brave Commanders, and old-beaten soldiers.  
They were well provided with all store of ammunition. Nothing requisite for defence and safety was wanting in man's imagination.  
It is to be feared that they were too confident in the arm of flesh: which that they might the more thoroughly discern, the Lord withdrew his protection, and left them to defend themselves against the power of their own Sovereign, which at first they too much slighted.  
Soon after that their now Sovereign had raised and brought his forces against them, many of their chiefest Commanders revoulted, their soldiers were slain, their treasures exhausted, their cities and towns of defence were violently wrested from them, or treacherously given up: many bloody massacres were made among them: and the miserable effects of war so depopulated their country, and destroyed their persons, as they were left destitute without all succour, or hope of relief: 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 man's 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 blindness and ignorance, being left without the light of the Gospel to guide, and comfort them in that their miserable condition?  
Yet now in these happy days of deliverances, behold how in their greatest extremity, when all humane means failed them, the Lord of hosts hath beyond all hope afforded them much peace and quietness; and provided for them new Churches, built with their King's good leave, yea and at his cost and charges, because they had been demolished by the fury of impious soldiers, and by the outrage of superstitious people.  
Thorough that liberty which now they enjoy, their Churches are diligently frequented, and all God's ordinances duly observed, and their religion with less scorn and derision professed, then formerly.  
Their peace and security is now greater than when they had the forementioned means to embolden them to stand upon their own guard.  
This is the Lords doing. It is marvellous in our eyes.  
They had no Moses, no joshua to work for them.  
As they had no power within to defend them from the might and malice of their enemy, 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 vain.  

Isa. 11. 6. etc.  God is all in all to them. He that said, The wolf shall dwell with the lamb, and the leopard shall lie down with the kid: and the calf 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 weaned child shall put his hand on the cockatrice den, hath wrought this concord betwixt them and the adversaries of their religion.  

Pro. 21. 1.  The King's 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 undertake 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 God's late mercies to the Low-Countries.  
FRom reformed Churches in France we will pass to the Low-Countries who are of the same profession.  
In recounting Gods late mercies to them (which is the task that we have undertaken: thereby to show what great cause we now have to set out the praises of the Lord) it would be too far 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 throughout 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 national Synod, not without the counsel and consent of our royal Defender of the Faith, King JAMES, was assembled at Dort, whereunto most grave, learned, and judicious Divines out of all the reformed Churches in Christendom came; who all with one unanimous consent determined sundry fundamental 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 yield, at which time also Grave Maurice, Prince of Orange, their brave General, died, great fear there was of much mischief, if not of utter ruin, to befall that State. But by God's Providence, their great enemy Spinola was called into another country, and a supply made of the loss of their former General, by substituting in his room his own brother, whose prudence and prowess success hath crowned: so as they are now better secured than they were before.  
3 Spain provided an exceeding great treasure for the foresaid States, which it never intended to them. The whole fleet of gold, silver, and other rich merchandizes which the Spaniards by the help of the West-Indians had been sundry years gathering together, the Nether-landers took on a sudden: whereby their enemies were much disfurnished, and they themselves so plentifully furnished, as they were the better enabled, not only 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 attain: namely to take in the Bosche, a very strong frontier town: well fenced, well manned, and every way well prepared and provided for. But they so besiege it, as no relief can be afforded to it: they so assault it, as there is no standing out against them. They take it, and keep it.  
5 While they lay at this siege, another booty falls into their hands. wesel the magazine of their enemy, wherein all warlike provision was in great abundance stored up, sending out some of their garrisons abroad, notice thereof comes to the army of the States in siege at the Bosche. They forthwith send some troops to surprise weasel on a sudden. They come to it unexpected, and quickly take it. Thus are the States again furnished with their enemy's provision. They take a strong town of great consequence, which is as an inlett for them into the Palatinate. And by this means an enemy that with a great army was entered into their country, and burnt and spoiled all before him, was forced back again.  
6 This last year while the army of the States is quiet at home, the enemy having plotted some mischievous design against them, unexpectedly sends an army by water into their territories, which (like a flock of foolish birds) flew into nets that were not laid for them: and were taken.  
What can we think, but that the finger of God hath been in the ordering of these successful matters for the better security of them who profess and maintain 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 years together hath Germany been sore vexed with intestine and civil war.  
Who can without a melting heart, think on the much blood that hath been spilt: the ruins of many fair Cities, Towns, Castles, Churches and other edifices that have been made: the distresses that many exiles of all sorts, Princes and Subjects, Noble and Mean, Clergy and Laiety, Male and Female, Old and Young have been brought unto: the miserable bondage under which such as have remained in their own territories and habitations, have groaned: the heavy and undue taxes that have been 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 hear of or think on those and many other pressures and oppressions? 
See the Narration of the Protestants Diet at Leipsich. Feb. 8. 1631.   
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 intolerable) if not of full redress.  
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 
Exo. 5. 21.  Pharaoh, and in the eyes of his servants. They were in a worse case than before.  
So proud was the enemy by reason of the great armies that he had gathered together, and so fleshed 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 ebb, and so near to the pits brink, as they were upon tumbling down to their utter ruin, that man's extremity might appear to be God's 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 down, of a little ball it comes to be a great heap that can hardly be stirred, is likewise by experience found verified in his army.  

judg. 7. 13, etc.  We read of a dream which a soldier of the huge host of the Midianites that for multitude was as the sand by the seaside, thus related to his fellow, I dreamt a dream, and lo, 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 son of joash, 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 Gospel: and into his hand hath the Lord delivered his Church's enemies.  

Isa. 45. 1.— 44. 28.  This King proves to be as another Cyrus, the Lords Anointed, whose right hand the Lord hath holden to subdue nations before him. He shall perform the Lords pleasure.  
Cyrus, the Persian Monarch, though he were to admiration victorious, yet did he not with such expedition gain in and bring under his power, so many Forts, Castles, Walled Towns and Cities, every way well manned, fenced and fortified (no nor that hammer of the world great Alexander) ●s this Anointed of the Lord hath done in so short a time.  
The Enemy spent more years in subduing Cities and Towns in Germany, than this Deliverer hath spent months 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 
Nec citiu● 〈◊〉 quam 〈◊〉 qua 〈◊〉 〈◊〉 &c Cic. Orat. pro M. Ma●●el Plut. in vit. Caes.  than another could have done by paces. This is indeed an hyperbolical speech: but yet thereby exceeding great celerity is set out: which also is implied by another hyperbolical phrase used by Caesar himself in a letter to his friend, in these three words, Veni, Vidi, Vici, I came, I saw, I overcame: meaning thereby that so soon as he came to a place, and took a view of it, he forthwith took it.  
Yet in much shorter time hath Gustavus subdued and taken in more towns and cities than Caesar did: and that after another manner than 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 ammunition, such provision of all things requisite to repel an enemy, in the places which Caesar subdued, as in those which Gustavus took?  
Never did Caesar at least for the time that he was in Germany meet with so strong opposition as Gustavus hath met withal.  
Never was that General brought unto such hazards as this King hath been brought unto.  
In no part of Germany did Caesar ever meet with such a pitched held, or such a set battle, as Gustavus did on Gods-Aker near Liepsich. Nor ever was a battle maintained with such prudence and providence, with such courage and constancy, against an enemy that was so strong and stout, so seldom foiled, so much prevailing: against an army supposed invincible by reason of former successes and present preparations: against all the advantages that an enemy could desire, as the battle at Leipsich by valorous Gustavus▪ And all this after a great, if not the greater part, of his own army was put to rout, and the Enemy thereupon made so confident, as he cried Victory, Victory, Follow, Follow: but with such success, as the Benjamites had, when in the beginning of the battle they had smitten the Israelites, and 
judge 20. 32, &c  thereupon cried, They are smitten down before us.  
On the seventh day of September (the Birthday of victorious Queen ELIZABETH) was this never to be forgotten victory obtained. And on the seventeenth day of November (the Coronation day of the said puissant Princess) was the high and mighty King of Sued entertained in the Imperial city of Frank-ford on Main, the city where the German Emperor useth to be elected.  
Since the forenamed incomparable victory at Leipsich all things with very good success have fallen cut.   

§. 126. Of the causes of the Suedish Kings entering 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.  

Causa non p●●●a facit martyrem. Aug. Epist. 61.  All confess that it is not so much the punishment that maketh martyrdom glorious, as the cause.  
So is it in war. The cause rather than the event makes it warrantable and praiseworthy. Good success in just war brings much glory to the undertakers thereof.  
In this respect victorious Gustavus carrieth away more glory than Sennacherib, Nebuchadnezar, Darius, Cyrus, Alexander, Caesar, or other the great Conquerors among the heathen.  
Of those Conquerors who are commended by the Holy Ghost, it is said that they subdued kingdoms and wrought righteousness.  
Might and Right must go together. Right without might may be much wronged. Might without right may do much wrong.  
Take we therefore a brief view of the causes of sundry other conquerors, and we shall find might without right.  
Take we a view of the causes which moved the conquering King of Sued to undertake his wars, and we shall find might regulated by right.  
The cause which moved conquering Monarches in former times to enter into other men's dominions, and to subdue nations, was especially the pride of their heart, and their ambition to have the supreme sovereignty over the whole world, if possibly they could achieve it.  
It is said of Alexander the great, that when he heard the Philosopher's conclusion concerning the unity of the world, he wept because there were no more worlds for him to overcome. Behold the ambition of men's minds, how boundless, how unsatiable it is.  
The forementioned Caesar invaded Germany, France, England and other nations, to enlarge the dominion of the Roman Empire. So did other Roman Generals before and after Caesar.  
True it is that God in his unsearchable wisdom stirred up many of them to be his instruments to punish people's rebellions against God. In which respect they are called the 
Isa 10. 5. jer. 12. 1●. Ezek. 30. 24. Isa. 45. 1. jer. 25. 9 Isa. 44. 28.  Rod of the Lord, his staff, 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 styled The Lords Anointed, his servants, his Shepherds. Yet notwithstanding this secret intent of the Lord which he by their Ministry brought to pass, they were stirred up by pride and ambition to do what they did. So saith the Lord of Ashur: O 
Isa 10. 5, 7, 13.  Assyrian, the rod of mine anger, etc. I will send him against an hypocritical nation, etc. I will give him a charge to take the spoil, etc. Howbeit he meaneth not so, etc. For, he saith by the strength of my hand I have done it, and by my wisdom, etc. And further to show that they by their inward wicked disposition were set on work, it is said, that when God gave 
Isa. 47. 6. Z●c 1. 15.  people into their hands, they showed them no mercy: and again, 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 own Dominions, by forcing away other men's rights from them, hath embroiled him in these Germane-warres.  
Great wrongs were done to him by the Enemy, and fear given of greater, if he looked not the better to himself. So as he was forced to take up arms to secure his own dominions, and his neighbours bordering upon him.  

2 Sam. 5 17.  It is noted of the Philistimes that they came up to seek David. Whereby is implied that they first provoked him to war: and his setting upon them, and destroying them is thereby justified.  

2 Sam. 10. 4, etc.  It is also recorded of the Syrians, that they helped the Ammonites who had most despitefully used David's Ambassadors; Thereby David's warring against the Ammonites and Syrians is justified. Against the Ammonites for wrong done to David: against the Syrians for aiding David's enemies.  
Such provocations had King Gustavus to enter upon these later wars. He was first sought by the Enemy. His Ambassadors were basely used. This later Enemy sent armies under his own Ensigns in aid of the Pole his former enemy, with whom he was then in war.  
Besides these wrongs done to himself, 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 drawn into these wars, wherein the divine providence hath given him so good success, and so great glory.  

Gen. 14. 14.  Abraham on such a ground as this later is, was moved to take up arms against those that spoilt Sodom where his brother Lot was: wherein the Lord gave him good success.  

Ios. 10. 6, etc.  joshua also on such a ground made war 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 joshua to the camp, saying, Slake not thy hand from thy servants, come up to us quickly, and save us and help 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 God's Spirit have done before him: and that as well for securing his own dominions, as for relieving others. For, had that flood of war, which over flowed and in a manner ruinated the greater part of Germany, been suffered to swell and run longer and further, it might have made an irrecoverable breach even unto the very Kingdom of Sued.  
Where that flood of war had a current, it carried away the true Religion before it: it bore away Princes out of their principalities, other Governors out of their jurisdictions, Ministers of God's Word from their charges, Owners from their possessions, and others from their places, and callings: it deprived free cities of their immunities and privileges: and brought many mischiefs 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 Governors, Ministers, Owners, and others to their own rights: to recover to free people their privileges: 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 cruel massacres and persecutions for the Gospel's sake, hath this contrary stream of war been opposed; so as violence by violence (as necessity required) hath been resisted: and a strong stream of sweet waters hath beaten back a great flood of salt waters.   

§. 127. Of the effects of the Suedish Kings wars.  
THe blessed events that have followed upon the King of Sued his wars in Germany do give evident proof to the truth of the ends and intents before mentioned. For, thereby true Religion is in many places reestablished, and a free liberty for exercise thereof procured to the professors of it: Ancient immunities and privileges are recovered: Princes, other Governors, Ministers of the Gospel, 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 greatness of the house of Austria, and such a diminution of the power thereof, as that they who have been the chief pillars of the Church of Rome, are by these late victories got against them, disabled (as we hope) from helping forward the Pope's design of reducing the Christian world to an absolute obedience unto his chair; yea and from further promoting their own ambitions desires of the Monarchy of Europe.  
By the forenamed success 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 scandal of the Profession, and dishonour of those worthy lights of the Church, Luther and Calvin, have been 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 terms wherein they now are, so long as the Protestant Princes in Germany retained freedom and power in their own dominions.  
A way is also hereby opened to the very gates of Rome: whereby the threatenings 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 foresaid mercies.  
TO make a brief recapitulation, and to gather up the Sum of all, for the better application of the main 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 than ordinary success prospered the affairs of our nearest Neighbours, the States general 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 clear evidences of his fatherly care over his Churches every where, and of his gracious providence towards them, even now in these our days:  
Should not our souls be affected with all and every of these mercies? Should they not be incensed with an ardent zeal 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 forementioned 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 sufficient thanks? Nay, whose soul can be satisfied in rendering 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 Gospel make their Churches to ring again with sounding forth God's praises?  
Should not publishers of books make mention of these mighty works of the Lord to the further publishing of his name?  
Should not the wits of all divine Poets be set on work to indite due forms of praises for the better magnifying of his name, who hath done so glorious things for us?  
Should not every Christian soul in the best manner that it can, add something to the magnifying of God's 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 arrows of plague, famine, and sword, humble our souls 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 graciously heard our prayers for ourselves and others be hearty and zealous, instant and constant in rendering all possible praise and thanks unto him?  
It hath been before declared 
a §. 51 79.  how true gratefulness hath especial relation to God, and ascribeth the glory of all deliverances to him: and that 
b §. 85.  Praise is the best gift that can be given him: and that thereupon 
c §. 108.  Saints are never satisfied in setting forth God's praises: They content not themselves with an inward affection of praising God in their own souls, or secretly betwixt God and themselves, but they must needs break forth into praises of God, and 
d §. 86.  manifest their inward gratitude by outward gratulation▪ and that 
e §. 116. 118  publicly, boldly, among much people, in the midst of great assemblies: 
f §. 120.  exhorting and inciting others to praise God with thee: and 
g §. 121.  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 own and others spirits to do it heartily and zealously: that God finding his blessings conferred on a grateful people may never repent any kindness done: but may go on to add victory to victory, success to success, blessing to blessing, till he have finished the good work done for his Churches, and accomplished the promises which he hath made for destroying the kingdom of Antichrist, calling the jews, bringing in the fullness of the Gentiles, and consummating all things by his last, and most glorious coming.  
Wherefore, Bless the Lord, O my soul: and all that is within me bless his holy name. Bless the Lord, O my soul: and forget not all his benefits. My heart is fixed O God, my heart is fixed: I will sing and give praise. Awake up my glory: I myself will awake early. My tongue shall speak of thy righteousness, and of thy praise all the day long.  
Behold, bless ye the Lord, all ye servants of the Lord. Give unto the Lord glory and strength: give unto the Lord the glory due to his name.  
O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so: whom he hath redeemed from the hand of the enemy. 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 he hath eased of their heavy 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 ye the Lord, who quietly sit on your thrones of judgement, to execute righteous justice and   


Chance. See Fortune. 31.  
Children to be dedicated to God betimes. 220.  
Children, so soon as capable attend to instruction. 221.  
children's 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 press it. 217.  
Confidence manifested by earnestness. 218.  
Counsel how one may himself. 97.  
Courts of God's house. 253.   

D  
DAnger. See Distress.  
Death may be prayed 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 God's house. 266.  
Delight therein how wrought▪ 268  
Evidences of that Delight. 268.  
Deliver. See Preserve.  
Despair not. 109.  
Distress whereto Saints brought. 22. 34.  
Distress no ground of censure. 35.  
Distress in the extremity of it to be acknowledged after deliverance. 37  
Directions how to do it. 38.  
Distress requires enquiry after a remedy. 40.  
Distress requires prayer. 42.  
Distresses particular in which prayer is to be made. 43. 44.  
Distress moves God. 60.  
Distress none so extreme as to exceed▪ God's ability. 77.  
Distress in extremity is God's opportunity to help. 802.  
Distress may soil Saints. 107.  
Distress procures answerable remedy. 110.  
Distress cannot suppress faith. 140  
Distress make question God's promises. 146.  
Distress makes not forget God. 157  
Distress removed binds to praise God. 228.  
Draw near to God in faith. 47. 51  
Dullness in praising God. 263. 264.  
Duty to be practised. 115.  
To Duty bind thyself. 129.  
With Duty answer mercy▪ 130.   

E  
Earnestness with God. 218.  
Earth the land of the living. 114. 123.  
Ejaculations not sufficient. 21.  
England's mercies. 120.  
Esteem God aright. 147. 148.  
Expiatory sacrifices. 240.  
Extenuate not distress. 37.  
Extraordinary praise. 6.  
Extremity of distress to be acknowledged after deliverance. 37.  
Extremity none exceeds God's ability. 77.  
Extremity of man God's opportunity. 80.   

F  
FAith in God's goodness an encouragement to call on him 68  
Faith works boldness of speech. 138  
Faith how it makes to speak. 139  
Faith's stability in trials. 140.  
Faith may be with fear. 153.  
In Faith draw near to God. 47, 51  
Faith nourished by continued evidences of God's favour. 220.  
Faith justified by works. 116.  
Faithfulness of God in promises. 58  
Faithfulness of God ground of faith. 59  
Familiarity of Saints with God. 46. 47.  
Familiarity with God, how wrought. 100  
Favour of God ground of Saint's 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 seek to be. 210.  
Fear 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 jews. 244  
Give to God the poorest may. 245.  
Give to God what the rich must. 246.  
God heareth prayer. 19 23.  
God forward to hear prayer. 23.  
God as known by name to be called upon. 45.  
God affords familiar access to Saints. 46.  
God's attributes of goodness. 52.  
God's righteousness or faithfulness 53. 58.  
God's graciousness. 53. 56.  
God's mercifulness. 54. 60.  
God's goodness from himself. 56.  
God worthy of all praise. 58.  
God's faithfulness. 58.  
God moved with man's misery. 60  
Gods greatness. See Greatness.  
God's goodness. See Goodness.  
God to Saints hath a particular relation. 64.  
God most careth for such as wholly depend on him. 73▪  
God able to help in all extremities. 77.  
God perfectly saveth. 78.  
God only to be trusted to. 79.  
God helps at a pinch. 80.  
God's favour ground of Saints rest▪ 92.  
God can deliver from death. 103.  
God's 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.  
Goodness of God from himself. 56.  
Goodness of God agreeing with his greatness. 62.  
Goodness of God mixed with greatness to be meditated on. 63.  
Goodness of God especially to Saints. 67.  
Goodness of God an encouragement to call on him. 68  
Goodness moves God to deliver his people. 69.  
Gratefulness. See Praise.  
Gratefulness makes inquisitive. 157.  
Gratefulness makes ready to do any thing. 159.  
Gratefulness hath especial relation to God. 160.  
Gratefulness is wrought by right understanding God's benefits. 162.  
Gratefulness, from one kindness raiseth the mind to all. 163.  
Gratefulness is most stirred up by sense of kindness to ones self. 165  
Gratefulness works acknowledgement of kindness. 166.  
Gratefulness manifested by gratulation. 174.  
Gratefulness joined with invocation. 177.  
Gratefulness to God testified by duties of piety. 242.  
Graciousness as in God. 53. 56.  
Gratulatory actions. 177.  
Gratulatory sacrifices. 240.  
Greatness of God agreeing with his goodness. 62.  
Greatness of God as mixed with his goodness to be meditated on. 63.   

H  
HAters of God. 14.  
Hear. See Prayer.  
Heart with voice in prayer. 21.  
House of God, what it is. 251.  
House of God diversely taken. 251.  
Houses of God are all places set apart for God's 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 conceals kindnesses. 167.  
judge. See Censure.   

K  
Kindness of God seasonable. 110.  
Kindness of God to be observed. 131.  
Kindness apprehended works a care to please. 160.  
Kindness applied to one's self makes grateful. 165.  
Kindnesses to be acknowledged. 166. 167.  
Know God by name. 46.  
Knowledge of God's goodness an encouragement to call on him. 68  
Knowledge without practice vain. 116.   

L  
LAnd of living earth. 114. 123.  
Land of living how to be used. 126.  
Life time to please God. 126. 128.  
Life-time let slip prejudicial. ●27  
Life of Saints how many ways preserved. 208.  
Living many are dead. 124.  
Love, what it is, when good. 9, 11.  
Love due to God. 13.  
Love must be servant. 15.  
Love nothing as God. 16.  
Love inflamed by apprehension of kindness. 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.  
mercifulness as in God. 54.  
Misery. See Distress.  
Mourning to be moderated. 107.  
Muzzles five in man's 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 God's mercy to others works acknowledgement of his mercy to us. 8●.  
Observe kindness to thyself. 165.  
Opportunity of life. 118.  
Oppressors of oppressed inhuman. 88   

P  
Parent's to dedicated children betimes to God. 220.  
Parents pious an honour to children. 222.  
Passion in Saint. 104. 141.  
Passions to be kept down. 142.  
Passions distempered cause unadvised speech. 144.  
Passion judges all alike. 151.  
Passion settled blameworthy. 152.  
Persevere in good. 118.  
Plague how great with us. 7.  
Of a Plague a wonderful 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 kindness. 26  
Duties hereon inferred. 26.  
Prayer heard, a motive again to pray. 28.  
Prayer heard to be observed. 30.  
Prayer how known to be heard. ib.  
Prayer in affliction. 42.  
Prayer to God as known. 45.  
Prayer servant. 48.  
Prayer in danger of death. 50.  
Prayer and praise together. 177.  
Pray after prayers heard. 179.  
Prayer quickened by vows of praise. 249.  
Praise. See Gratefulness.  
Praise the best gift. 173.  
Praise solemn for great deliverances. 6.  
Praise to God for all. 160.  
Praise outwardly to be manifested. 174.  
Praise and prayer together. 177.  
Praise deliverer from distress. 101.  
Praise never sufficient by soul affected with God's mercies. 233.  
Praises could not acceptable. 234.  
Praise must be with zeal. 235.  
Praise fit to be vowed. 247.  
Praise vowed quickeneth prayer. 249.  
Praise to be boldly published. 263.  
Rules for that end. 264.  
To praise God others must be provoked. 269.  
Practise duty. 115.  
In practice persevere. 118.  
Practise ourselves we 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 distress 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 distress. 146.  
Prosperity of world not to be envied. 67.  
Providence impaired by fortune. 31.  
Provoke others to praise God. 269.  
Public duties in public assemblies. 199. 256.  
Public assemblies have many benefits. 257.  
Public duties distinguished from private. 257. 258.   

Q  
Question made of God's promises in distress. 146.  
Quicken themselves men may. 96.  
Quickened how men may be in praising God. 271.   

R  
RElations betwixt God and us may boldly be acknowledged. 64 217.  
Remedy to be 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 spiritual. 89. 90.  
Rest of Saints in God's favour. 92.  
Rest of worldlings restless. 93.  
Rest not till true rest attained. 94  
Righteousness of God. 54.  
Righteousness 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.  
Saint's familiarity with God. 46, 47.  
Saints particular relation to God. 64.  
Duties thereon arising. 66.  
Saints especially partake of God's goodness. 67.  
Saints oft unsettled. 87.  
Saints have a rest. 89.  
Saints rest spiritual. 90.  
Saint's condition different from worldlings. 91.  
Saint's rest on God's favour. 92.  
Saints quicken themselves. 96.  
Saint's subject to passion. 104. 141.  
Saints failed by distress. 107.  
Saints due respect to God in their greatest straits. 147.  
Saints fit witnesses of sacred duties. 199.  
Saint's Gods favourites. 204.  
Saint's favours. 205.  
Saint's death precious. 207.  
Saint's death seasonable. 208.  
Saints need not fear death. ●09.  
Saint's servants of God. 214.  
Saints may profess interest in God. 217.  
Scorn of men not to be regarded. 123.  
Seasonable kindness. 110. 111.  
Bind thy self to duty. 129.  
How one may counsel him self. 97  
Sense of kindness to ones self stirs up gratitude. 165.  
Kindness to ones self especially to be regarded. 165.  
Practise thy self what thou provokest others to. 273.  
Men may quicken them selves. 96.  
Weakness 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.  
Soul how delivered. 49.  
Speech of faith. 139.  
Stoics condemns all passion. 104.  
Stupid persons. 41. 

Straits. See Distress.    
Sudden passions in Saints. 141.  
Sympathy. 105.   

T  
TAbernacle God's house. 252.  
Tears effect of sorrow. 98.  
Temple house of God. 251.  
Temple typified Churches prerogatives. 267. 

Thanks. See Praise.    
Thankfulness. See Gratefulness.  
Thoughts undue of God. 148.  
Tongue unruly. 145.  
Trials establish faith. 140.   

V  
Ungrateful after deliverance neglect God. 162. 167.  
Unworthiness keeps not from God. 57  
Voice in prayer. 20.  
Voice and heart together. 21.  
Vow, what it is. 182. 184.  
Vows must be absolute. 185.  
Vows sacred only to God. 187.  
Vows may inwardly be made. 187.  
Vows to be made. 184.  
Vows made must be paid. 190.  
Vows broken to be lamented. 191.  
Vows broken how made up. 192.  
Vows, how they may be kept. 193.  
Vows with speed to be performed. 195.  
Vows broken by delay. 196.  
Vows are debts. 197.  
Vows secret openly paid. 197.  
Vows, which are best. 197.  
Vows to be paid before Saints. 199.  
Vows to praise God. 247.  
Vows evidence of respect to God. 248.  
Vows to testify gratitude. 243.  
Vows to bind to duty. 249.  
Vows of praise quicken prayer. 249.   

W  
WAit to the uttermost. 81.  
Walk, what it importeth. 112.  
Walk continually. 119.  
Walk before God. 120.  
Weak established by God. 108.  
Weakness to be suspected in ourselves. 147.  
Works to be done. 116.  
Worldlings condition different from Saints. 91.  
Worldlings rest restless. 93.  
Words o●● of passion violent. 144.  
Worship of God a testimony of gratitude. 242.  
Worship of God, wherein it consisteth. 243.   

Z  
Zeal in praising God. 235.  
Directions thereto. 235.   
FINIS.