man no more with the inhabitants of the world Thus also is Christs death set out He was cut off out of the land of the living Isa 53. 8. that being dead in earth after that life which he had there lived he might for ever live in heaven In this sense the time while we live in this world is called the day and the light of the living Ioh. 9. 4. Psal 56. 13. Fitly is this world so called in relation to all kind of lives naturall spirituall eternall 1 Naturall life which is subject to mortality corruption and all manner of infirmities is here onely in this world lived After this life corruptible must put on incorruption and mortall must put on immortality 1 Cor. 15. 53. This life was meant when Hezekiahs departure out of this world was thus threatned thou shalt not live Isa 38. 1. 2 Spirituall life which is the life of grace is also lived in this world For the Apostle speaking of it thus saith The life which J now live in the flesh I live by faith c. 3 In this world we first lay hold on eternall life They that doe not here get a right unto it shall not hereafter attaine to the possession thereof How unmeet how shamefull how odious a thing is it that dead men should be here on the face of the earth which is the land of the living That there are such is too true She that liveth in pleasure is dead while she liveth Sardis had a name that she lived but was dead The dead bury their dead All naturall men are dead in sinnes Much more they that unto their naturall corruption adde prophanenesse uncleannesse all manner of riotousnesse These are as dead and putrified carions that infect the aire round about them To prevent noysome savours which might arise from dead corps we use to bury them under the ground Though Sarah was a deare wife to Abraham yet when she was dead he took order to bury her corps oâ—â— of his sight Note the care that was taken to bury Gog with his multitude because the stinking savour was so great as it caused them that passed by to stop their noses Assuredly if the spirituall sense of our soules were as quicke in spirituall matters as the senses of our body are in earthly things we should feele a more noisome and loathsome savour to arise from such as in relation to spirituall life are dead then from such as are dead in relation to naturall life God that is most sensible of this spirituall stanche is oft moved to sweep the land of the living with the broome of his judgements and to remove noysome dead persons especially when by their multitude they â—ause the stanche to be too too intolerable I will sweepe Babel with the besome of destruction saith the Lord of hosts Thus the Lord swept away the stinking carions of the old world and of Sodom and Gomorrah the rebellious carkasses of the Israelites in the wildernesse the foule corps of the nations yea and the unsavoury bodies of all Israel and Iudah Of Ierusalem in another metaphor thus saith the Lord I will wipe it as a man wipeth a dish wiping it and turning it up side downe There is just cause to feare that the stanche of the sinnes of this City and other places in this Land was so ranke in the nostrels of the Almighty as thereby he was provoked to sweepe away so many as he did with the broome of the pestilence If it be said that many righteous ones were swept away who have presented even their bodies as well as their soules a sacrifice living holy acceptable and of a sweet smelling savour unto God and many wicked ones left I answer that God may take away in a common judgement many righteous ones the more to aggravate the judgement and yet therein shew mercy to those righteous ones by translating them to eternall blisse and reserve wicked ones to bring them by that judgement executed on others to repentance or els to make them the more inexcusable The day of thorow cleansing the Lords floore is not till the day of judgement The harvest is the end of the world Then shall the Sonne of man send forth his Angels and they shall gather out of his kingdome all things that offend and them which do iniquity and shall cast them into a fornace of fire Yet least the stanch of sin even in this Land of the living should be too great as in former ages so now science void of offence toward God and toward men 2 The things which God by vertue of the Gospell requireth of us he hath promised to worke in us The summe of his promise is this I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my judgements and doe them Now Saints resting in assurance of faith on God for accomplishing of this and other like promises are emboldened to promise that to God which God hath promised to enable them to do 3 All the promises of obedience which Saints make to God they make with reference to the assistance of Gods Spirit whereof they assure themselves As when they promise any temporall civill matter they do it either expresly or implicitly with relation to Gods will and leave as they ought Iam. 4. 15. so in holy duties to the worke of Gods Spirit in them Thus in the absolute promises which Saints make they arrogate nothing to themselves above their ability and yet manifest an unfained heart and unalterable resolution to God wards So as where they say I will walke I will hope I will do this and that it is as if they had said this is my desire this is my purpose this is the intention of my heart By these meanes as true intention earnest desire prudent jealousie and holy zeale are manifested so is a dull spirit much quickned and the weake waiward revoulting flesh bridled and curbed yea and bound to her good behaviour §. 65. Of mans answering Gods mercy with dutie VII MAnifestation of Gods good pleasure to man must make man carefull to please God Where God saith I wil be their God which is an evident manifestation of Gods good will to them this is thereupon inferred They shal be my people which as it noteth a dignity for it is a prerogative to be Gods people so also a duty for it is added They shall returne unto me with their whole heart Yea in another place where God is brought in to say to them It is my people they are brought in to answer The Lord is my God More plainely Hezekiah having thus expressed Gods good will to him The Lord was ready to save me maketh this â—â—ference Therefore will we sing And the Psalmist yet more directly to the point in hand saith to the Lord I will praise thy name for
Moses Miriam Deborah Barak Samuel David Asa Iehosaphat Hezekiah the Iewes in captivity the Apostles and many other in all ages yea and the blessed spirits in heaven also All deliverances are wrought by God Whatsoever the instrumentall meanes be he is the principall efficient and author As he is the Creator of all things so the Governour the disposer and orderer of all And all creatures in the world are his servants his instruments used by him according to his will If therefore by any right victory be ascribed not to the munition but to the Generall recovery of health not to the potion but to the Physitian good-workmanship not to the materialls or tooles but to the Artificer by much more right victory recovery all deliverances all blessings are to be ascribed to God who enableth Generalls Physitians and all others to do what they do and giveth all efficacy to the means that are any way effectuall It is therefore most just and equall that that which is done by God be ascribed to him His right it is and shall he not have his right Will subjects deale so unjustly with their King souldiers with their Generall servants with their master Fie on them therefore that either take no notice at all of such deliverances as they have or els impute them to any other then to God whether it be to themselves to other men to any secondary causes to fortune or to any thing els Three sorts of men do especially offend herein Idolaters that ascribe Gods due to Idols Flatterers that attribute it to men Ambitious persons that take it to themselves Two great evills are thus committed The Creator is robbed of his due To creatures is given more then their due He the onely true God is esteemed as no God They that are no Gods are accounted as Gods O my soule come not thou into their secret unto their assembly mine honour be not thou united Be rather of the communion of Saints whose understanding being rightly informed in the extent of the divine providence wherby every good thing that is wrought is wrought they are so in their hearts affected therewith as they cannot conceale the same but make their tongues their glory in acknowledging and making known what God hath done to their soules This though it be most due to God yet he accepts it as a kindnes as an honour done to him And in testimony of his gracious acceptance of this gratefull remembrance he will afterward on other occasions be ready to deliver For he never repenteth any goodnesse shewed to such as duly acknowledge the same If we thankfully commemorate his blessings we shall excite him to conferre greater blessings upon us Behold then a ready way to give glory to God and to gaine good to our selves §. 52. Of Gods delivering from death III. GOD can deliver from the power of death He can deliver 1. In such cases as threaten death wherein men have cause to feare death as the Israelites had when Pharaoh with a mighty hoste pursued them and they had no way to fly but thorow the sea Exod. 14. 2 c. and againe when they were besieged by the Syrians 2 King 6. 24 c. 2. When death hath begun to lay hold and to ceaze upon them as a lion and a beare did upon the lambs which David kept Thus it seemeth that death had ceazed on Paul and on Hezekiah who notwithstanding were both delivered 3. When there is no possibility of avoiding death by any ordinary meanes Thus was Ionah delivered out of the sea and Shadrach Meshach and Abednego out of the hot fiery fornace God hath promised to be with his in fire and water in most desperate distresses 4. When they are in the very power of death and death actually ceazed upon them and deprived them of life Hereof we have many instances both in the old and New Testament The vision of dry bones that came together were knit with sinewes covered with flesh and skinne and had breath of life breathed into them and lived was a visible demonstration hereof But that evidence which farre surpasseth all is the generall resurrection of all at the last day Supreme and absolute is the power and soveraignty of God over all even grave and death and him that hath the power of death the Devill They are all his vassals to hold or to let go whom he will 1. Admirable is the comfort which hence ariseth to such as being well instructed in the power of God can in assurance of faith rest on him as David did who when he knew not whither on earth to flie for succour encouraged himselfe in the Lord his God For nothing can befall us without the limits of his power no danger can happen out of which he is not able to deliver us Quest. May Saints in confidence expect any deliverance that God is able to give Answ Not simply but with a willing subjection of themselves to his will as they who said Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us from thine hand O King But if not be it knowne to thee O King that we will not serve thy gods Herein then lieth the comfort which ariseth from Gods power that our God who is able to deliver us will deliver us if in his wisdome he see deliverance fit for us For thus we may safely conclude What God seeth to be good for us he will do What God will do he can do What God can and will do shall be done Therefore what God seeth to be good for us shal be done Iust cause is here given unto us of looking to God when death presents it selfe before our eyes and to say unto him We know not what to doe but our eyes are upon thee Cast not therefore thine eyes too much downeward Fixing eyes aright on God worketh faith §. 53. Of Passion in Saints IIII. SAints may be much affected with afflictions They may weepe as this Prophet did and cry yea with a loud and bitter cry and roare all the day long and waile and houle and expresse other symptoms and signes of much anguish and great griefe Is their strength the strength of stones Or is their flesh of brasse Flesh and bloud remaining in the best while they remaine in this world maketh them sensible of smart of paine of losse of disgrace of other crosses which lie heavy upon them and presse and pinch them sore 1. Away with the senslesse and blockish opinion of Stoicks who say that no passion beseemes a wise man The Heathen Philosophers by that light of nature which they had have sufficiently refuted that paradox To us that have the light of Gods Word which commandeth expression of passion when
To presse toward the marke From this his walking and proceeding on he maketh this inference Let us walke by the same rule or as some not unfitly translate it let us proceed For the word which the Apostle useth properly signifieth to go on in order The vertue of such as appertaine to the kingdome of heaven is in this proceeding set out by many metaphors as The shining of light more and more unto perfect day The waters of the Sanctuary which increased from anckle deepe to knee deepe from thence up to the loines and after to such depth as could not be passed over An edifice that from the foundation riseth higher and higher till it be a compleat building Runners in a race which run on till they come to the goale Plants Palme-trees and Cedars which all grow till they come to their full growth Corne and Mustard-seed which grow to ripenesse and a body which groweth to the full stature thereof To leave all the metaphors but that which is in my text The way wherein we must walke is a long way while here we live we cannot attaine to our journeyes end we must therefore walke as long as we live and still goe on â—s we must not turne backe againe If any draw backe my â—oule saith the Lord shall have no pleasure in him Heb. â—0 38. so may we not stand at a stay He that beginneth a building and continueth not till it be finished maketh himselfe ridiculous to all that see it Luk. 14. 30. He that beginneth the Christian race and giveth over before he come to the end doth not onely lose the crowne but treasureth up wrath unto himselfe This will assuredly fall out if we proceed not daily in our Christian course For one of these two things will fall out either to go on or to fall backe Let all that set foot in the race to heaven hence learne to take to themselves an invincible resolution to run the race that is set before them He saith not to run in the race but to run the race which phrase implieth an holding out till it be finished All that run would willingly obtaine Yea God would have us so run as we may obtaine But this cannot be without perseverance and that to the end of our life For the goale is set at the last period of life Let our eye be thereupon more minding what is to come then what is past As many as wil be perfect must be thus minded A fore-setled resolution is of great force to make us hold out And that we may the more fully expresse that which is implied in the very conjugation here used which imortpeth a reiteration of the action let us yeare after yeare moneth after 1. We shal be restâ—â—ined from many sinnes whereunto secrecy of place solicitation of superiours or other temptations might otherwise allure us This restrained righteous Ioseph when by his mistresse in a secret chamber they two alone together he was tempted to folly This answer How can I do this great wickednesse and sinne against God sheweth that he set God before him and thereby was kept from yeelding to that temptation Gen. 39. 9. 2 We shal be moved to keepe our hearts upright Where Hezekiah professeth that he walked before God he addeth in truth and with a perfect or upright heart Hereby he implieth that his setting of God before him made him more watchfull over his heart to keepe it upright No such means as this to make a man upright For he that walketh before God knoweth that God is a searcher of the heart As the presence of men makes us carefull of our outward actions so the presence of God will make us Keepe our hearts above all keepings 3 We shal be brought into an holy familiarity with God so as he will account us his friends Abraham was a man that walked before God and God himselfe giveth him this stile my friend This makes us seeke how to please God and answerably God most kindly accepteth this our mind and endeavour 4 We shall have much confidence in Gods providence protection and in all manner of divine blessing wrought in us When Abrahams seruant made some question of successe in that businesse whereabout his master sent him Abraham thus resolveth the doubt and setleth the mind of his seruant The Lord before whom I walke will send his Angell with thee and prosper thy way Because he walked before the Lord he assured himselfe of successe 5 We shall with much assurance of faith call upon God in our greatest distresses Conscience of walking before God added much power to Hâ—zekiahs prayer and faith as is evident by his putting God in mind thereof where he saith O Lord remember now how I have walked before thee 6 We shal be encouraged against the slanders of malicious adversaries For though such as have approved themselves to men may notwithstanding have cause to feare that God may have something against them yet they who have beene carefull to approve themselves to God need not care what man can say against them When Davids enemies laid many matters unjustly to his charge he appeales to God which he durst not have done if he had not walked before God 7 We shal be emboldened against all that man can doe against us This is rendered as a reason why Moses feared not the wrath of the King For he endured as seeing him who is invisible This put life into Iehosaphats fainting spirit For where he saith We know not what to do he bewraieth a languishing spirit but where he addeth Our eyes are upon thee he manifesteth a revived spirit 8 We shall persevere and hold out so long as we live For God before whom we walke ever liveth ever remaineth the same which men doe not While good Iehojada lived King Ioash maintained true religion when Iehojada died he revolted Because he walked before a mortall man with the death of that man he fell away But Hezekiah who walked before the immortall God ever remained faithfull §. 62. Of the land of the living here on earth IIII. THis world is a place and time of life Thus he that expected succour from the Lord in this world saith I beleeved to see the goodnesse of the Lord in the land of the living and in the very same sense said to God Thou art my portion in the land of the living And where it is said to the wicked man whose memory God would destroy in this world God shall plucke thee out of thy dwelling place by way of exaggeration of the sâ—me judgement it is added and root thee out of the land of the living When Hezekiah expected nothing but death he said I shall see the Lord no more in the land of the living Isa 38. 11. and to shew what he meant thereby he addeth I shall behold
bound with the roots of it as with strong bars and kept within the two leav'd gate of the lips and the percullis of the teeth notwithstanding all which strait charge is given to him that desireth life and loveth many daies that he may see good to keepe his tongue For Death and life are in the power of the tongue And who so keepeth his mouth and his tongue keepeth his soule from troubles and the Psalmist well knowing that he of himselfe was not able to rule that unruly evill thus prayeth to God Set a watch O Lord before my mouth and keepe the doore of my lips Seeing passion openeth the gate pulleth up the percullis and maketh a passage for this wild beast and not only so but stirreth up the rage of it and sharpneth the deadly point of it surely this one effect is motive sufficient to make men doe what possibly they can to moderate passion For the tongue is as slippery as an â—ele It being placed in moisture it must needs soone slip Hereby take notice of the corruption of man in soule and body As the eyes and eares are windowes to let in corruption into the soule so the mouth is a doore to let it out whereby it comes to be the more infectious to the damage of others For evill words corrupt good manners in our selves and others Thus the tongue that is the pen of a ready writer in one is a sword in another not in its owne nature but by the different use of it For the nature of this and that mans tongue is the same but the use is not the same Which should make us the more watchful over our tongue §. 71. Of Saints questioning Gods promises in distresse VI. EXtremity of distresse maketh Saints account promises of release to be vaine Which that worthy Saint did who said in his heart I shall now perish one day by the hand of Saul and againe speaking to God I am cut off from before thine eyes After that God had promised to Abraham that he would Make of him a great nation and make his sâ—ed as the dust of the earth he and his wife being both old he thus said Lord God what wilt thou give me seeing I goe childlesse Did not this speech shew that he accounted Gods promise to be vaine Yea and this speech also of Moses I am not able to beare all this people alone because it is too heavy for me And if thou deale thus with me kill me I pray thee out of hand And this Shall the flocke and the heards be slaine for them to suffice them Or shall all the fish of the sea be gathered together to suffice them Did not Christs Disciples and others that believed in him account the promises of his resurrection to be vaine Too evident fruits of the great weakenesse of those worthy Saints were these For not to be stedfast in faith is a great weaknesse Afflictions do oft so stirre the corrupt humour of the flesh which is in every Saint as it sendeth up such abundance of vapours of infidelity as they cause a great mist to spread it selfe before the eyes of mens understanding so as they cannot clearely see the light of Gods promises whereby they are brought to make question of the truth thereof even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overspread the face of the skie and hindereth the beames of the Sun from shining on the earth The best many times thorow the violence of temptations in the things of God shew themselves as children and fooles Let us all learne by such patterns of the weaknesse of the flesh even in the best to suspect our selves and to seare lest a promise being left us of entring into his rest any of us seeme to come short of it Before the time of triall come let us pray as Christ did for Peter that our saith faile not and according to the promise made to Paul that Gods grace may be sufficient for us and that the Lord would not suffer us to be tempted above that we are able Above all take we heed of presumptuous selfe-conceipt that we be not like him who in too much confidence of his owne strength said to Christ Though all men should be offended because of thee yet will I never be offended and againe Though I should die with thee yet will I not denie thee A worthy profession and resolution this was if it had not beene uttered upon too great a confidence of his owne ability to stand and withstand all temptations But it being uttered on presumption of his owne strength the issue thereof was most wofull Nothing more provokes God to leave men to themselves and to suffer Satan to prevaile against them then an high conceipt of themselves It is most meet that such should know their owne weakenesse But nothing can give to man a more evident demonstration of his frailty and weaknesse then his slips and falls when he is brought to the triall This will make him say Behold I am vile what shall I answer thee I abhorre my selfe I repent in dust and ashes §. 72. Of Saints reverend esteeme of God in their greatest straits VII SAints in their disturbed passion beare a reverend respect to God So did they who said to God Righteous art thou O Lord when I plead with thee c. I will lay my hand upon my mouth Once have I spoken but I will not answer yea twice but I will proceed no further And he who said of God How unsearchable are his judgements and his waies past finding out And thereupon made this inference O man who art thou that repliest against God Though the Apostle were not disturbed in his passion when he uttered these speeches yet the occasion which made him utter them was such as did amaze many But his respect to God made him admire and adore that which others excepted against 1 There are certaine principles against which men of understanding will not oppose or dispute no nor search after the reason of them Among and above all other principles those which concerne the infinitenesse and perfection of Gods essence properties word and works are most infallible and undeniable Saints therefore who have a true and right understanding of God dare not impeach Gods truth justice wisdome power mercy or any thing els in God though the works of God and Gods dealing with them do seeme very strange unto them Knowledge of Gods perfection works such reverence in them towards God as they had rather remaine as in a maze not knowing what to say then impute any blame to God If they lay any blame it shal be rather on man then on God 2 The spirit never wholly leaveth the Saints Though the weaknesse of the flesh be very great yet will the
flower is yet to spend and strength of youth Ars That flower thou soone wilt crop and wast the seed This In time I may at night expect me sister Ars I le waite you home This If this my plot doe hit Nere was the like devis'd by womans wit Exeunt Enter Demeneta and Thisbe againe with a candle Thisbe Come mistris let me make you unreadie instantlie all that I promised you is done I will goe fetch young Cnemon unto you who is making merrie here by and returne suddenlie lye downe take your pleasure and say nothing Exit Thisbe Enter Thisbe followed by Aristippus This Bind the adulterer fast master With that she ran to the doore and made it give so great a crash as she could crying out in this manner O wonderfull thing the villaine is fled take heed sir that you be not againe deceived Arist Peace be of good cheere I have this wicked and mischievous woman which I most desired O thou much hated of the gods I have thee And all thy shame about thâ—e come thou shalt With me unto the City to receive What punishment the lawes allot to such As live unchast and wrong their husbands bed Which is no lesse then death Aâ—iâ—tâ—ppâ—s dragges her along but she pulling herselfe out of 〈…〉 mâ—â—s hands sell suddenlie of purpose into a pit made 〈◊〉 the stage and so ended her life Aristip See Thisbe is she dead This Oh yes her necke Is broaken sir Aristip Then hath thy punishment Prevented what the law should have inflicted I le to the people and declare this matter And with my friends consult what meanes to use For to call home my sonne from banishment Whose truth and innocence doth open lie By this unheard of strange discovery Exeunt Actus tertii Scena sexta Enter Cariclea she lieth downe upon the bed indispos'd her kinsfolks weeping about her then enter Caricles and Calasiris Caric. My child my daughter deare tell me thy father The cause of thy disease have a good heart This wise man Calasiris is requested By me to finde some remedy to cure thee And he can well performe it as a man Of heavenly knowledge and a sacred priest My most â—ndeered friend you shall doe well To suffer him to exercise his art And holy spels for your recovery For I perceive thou art ore-look'd my child Caric. Sir t is my duty to obey your will In all things you command me Calas Then depart Deare Caricles and all the rest avoyd The roome we must be private here together Fetch me a little Laurell and a stoole Having three feet some fire and frankincense And let no man disturbe us till I call It shall be done forthwith heavens crowne your worke Exeunt all but Cariclea and Calasiris Calasiris begins to burne frankincense to mumble with his lips to lay lawrell upon her from top to toe to gape make strange gestures while Cariclea wagged her head oft and smiled Caric. Father you are deceived in my griefe You cannot ghesse at it for all your art Calas Nay daughter say not so but cheere your selfe For what doth vex you is a malady Common and easie to be cur'd by me Thou west ore-look'd not onely at the pompe Of Pirrhus funerall rites but at the race In armour too when you were overseer And gave the prize unto the conquerour Theagenes was he that overlook'd you Whose want on eye was alwaies fixt upon Your splendant beauty object of his sight Caric. Whether he daign'd to looke on me or no Apollo have him in his custody But whence is he and what 's his pedegree Calas He 's a Thessalian borne and as you hear'd Descended from Achilles who although He have bewitch'd you with an envious eye He suffers more than you by the reflex Of your Sun-burning eyes upon his heart Caric. 〈…〉 you wrongfully accuse the man Of witchcraft â—ho hath done no harme at all There 's no such matter t is some other sicknesse Calas Then tell me daughter and conceale it not If you desire to find a remedy I am no stranger to you but your friend and old acquaintance of your loving father I am of your profession too a priest I 'le keepe your counsell and be bound by oath To helpe you what I can all griefes are cur'd In the beginning but if left alone At length they grow incurable declare Your minde at full Caric. I love Theagines Calasiris I knew so much before he loves you too I 'le be your faithfull friend and true assistant Enter Caricles with Acestinus a skilfull physitian Caric. Deere friend what have you done what newes have You to tell me that is good Calasir All shall be well Caricles shall be heal'd to morrow morne Of her infirmitie I now will leave you To prosecute my busines for her health Caric. Adiew deere friend the gods reward thy paine Heere Acestinus lies the sicklie patient Exit Calasiris You are well read in physicke feele her pulse And give your wise opinion Acestin fairest maid Where doth your paine lie most She turn'd her face from him and repeated with a loud voice this verse of Homer Achilles to the bravest man of all the Greekish rout Acest Her state of heart I finde Priest Caricles My labour is in vaine no physicke can Restore her to her health Caric. The gods forbid Why say you so must my deare daughter die Without all hope of her recovery Acest Peace make not such adoe but here 〈…〉 speake Our art sir doth extend no further then He drawes Caricles aside To cure distempered bodies if the mind Diseased be without the bodies sicknesse We have no helpe for that the maids disease â—â—es in the mind her bodie 's in good state No humours doe abound there no headach No fever burnes her all is free within Caric. What then should be the cause of these her fits Utter what you perceive doth trouble her I doe beseech you skilfull Acestinus Acestin T is love doth trouble her which who knowes not Is an affection and griefe of the heart Doe you not see her eyes swolne in her head Rouling one every side her visage pale Her halfe distraction how she uttereth What ere comes in her minde and sleepes but little In briefe I doe perceive that she hath lost The moisture of her body and indeed Just amplitude thereof my counsell is You finde her out a man and that with speed Exit Acestinus Caric. A man heavens grant she be enclin'd that way Then Calasiris hath plaid well his part How fares my daughter now what sicknesse hast thou Shall I send for more Doctors yet Caric. T is needlesse Send none to me but Calasiris onely He hath the art to ease me and none else Caric. I le send him to thee sleepe Cariclea Untill he come if Alcamenes love Possesse her heart thanks to the gods above Exeunt Actus tertii Scena septima Enter at one doore Theagines at another Calasiris Theag. My worthy friend most
opportunely met Calasi What beautifull Theagines Theag. How can he Be beautifull that pleaseth not Cariclea Calasir No more you make me angrie thus to doubt My skill by which she is entrap'd in love And longs to see you Theag. What is that you say Doth faire Cariclea wish to see me father Why doe you then detaine me here and not Conduct me to her Theagines offers to run forth Calasiris catcheth him by the cloake and holds him fast Calas Nay sir stay a while Though you are very nimble of your feet You must not thinke this matter must be handled As if it were a prize for every man That list to get it take my counsell first Know you not that her father Caricles Is the chiefe man in Delphos that the lawes Give present death to such as stâ—ale a maid Without their friends consent be wise my sonne Theag. The matter were not great although I dy'd After I had enjoyed Cariclea Death for her sake is life but Calasiris If you thinke good let us demand her of Old Caricles her father for my wife I doe suppose my blood is high ynough To be commixt with his Calas We shall not speed Not that he thinkes you any way unworthy But ' cause she 's promis'd to his sisters sonne By him in marriage Theag. O ye gods above It cannot be nor shall it by your leaves Theagenes and none but he shall wed Cariclea who ere presumes to touch My goddesse but my selfe shall sure repent it This hand is not benum'd nor this sword blunt But it can take revenge Calas It shall not need Theagines be patient be but rul'd By me and we will bring all things to passe According to your wish now leave me here Alone to project on your good be carefull You be not seene oft-times to talke with me But when you come come private and alone To shun suspition Theag. Farewell reverend Father Exit Theagenes Enter Caricles So efficacious is your wisdome sir So forceable our friendship as it hath wrought That effect I wish'd upon my daughter Cariclea is in love and quite subdu'd By strong affection who before was stubbornâ— Unto so sweet a yoake Calas I knew my charmes Were of sufficient force to doe the feate But can you tell aswell what man she loves As that she is in love Caric. No by Apollo Would Alcamenes were the man she lov'd My sisters sonne I have indeavour'd it All that I can to make her fancy him Calas T is best you bring him to her and so try The aime of her affection mutuall sight Of lovers kindleth sparkes which else would die Rak'd up in ashes of forgetfulnesse Caric. I le take your counsell Calas And returne with newes How you have sped Caric. I le give you a relation Exit Caricles Calas I must convey them hence this taske is laid Upon me by the gods but where I know not The Oracle is mysticall and darke I cannot well interpret what it meanes We must begin our voyage by sea it seemes As may be gathered by the Oracle Where it is said and sayling surging streames Shall come at length to countries scorch'd with Phoebus burning beames If I could by any meanes get the Fascia now which was laid out with Cariclea wherein Caricles said he heard all the maids estate was notified I should be instructed more particularly what I ought to doe and whether the Ladies of destiny would send us Enter Caricles Now brother what successe Caric. Oh wofull newes My daughter seemes distracted such a strange Infirmity doth seise her when I brought My nephew Alcamenes to her sight Freshly apparel'd as if Gorgons head Appear'd or some more fearefull thing she cri'd With a loud voice and turn'd her countenance From him and me withall she put her hand Unto her throat threatning to kill her selfe And bound it with an oth if we departed Not suddenlie the chamber which we did In Lesse time then she spake it least she should Put that in execution which she said Now Calaâ—iâ—is once againe I come Most humbly to beseech you that you will not Suffer the maid to pâ—â—ith nor her father Be frâ—strâ—te of his purpose Calasiris Caricles T is true your daughter is distrest in mind For she is moved with the multitude Which I have burthen'd her of purpose with They are not of the leâ—st but such as should Force heâ—to doe what she abhorred most Aswell by nature as decreâ— of minde But I suppose some god doth take in hand To hinder this 〈…〉 and strive to crosse My mâ—niâ—ters therefore 〈…〉 And time you they me that same Fascia You said was 〈…〉 with faire 〈◊〉 Amongst her costlie ieâ—â—lls 〈…〉 Least that it be enchâ—â—nted 〈◊〉 and wrought With such things as doe now exaspeâ—ate Her mindâ— by reason that some enemie Assoone As 〈◊〉 was borne had this ordain'd To keepe her from all love and thought of marriage That the might die 〈…〉 behind noc issue Cariâ— T is probable it may be so indeed Come goe with me and I will shew you all What in the Fascia is contain'd and written I undeâ—stâ—nd it not character Is Aeâ—hâ—opiâ—n and the letters aâ—â— Nâ—t commâ—n but such as the prinâ—es use Oâ— Aegyâ—t in thâ—ir holiâ— businesses Câ—â—â—s understand thâ— Aethiopian tongue Which unto thâ—â—â— must interpreâ— wrong Exâ—unt 〈…〉 Actus quarti Scena prima Enter Calasiris Theagines and Carâ—cleâ— Calas Come let 's away my children let 's away Why do we linger hereâ— the gods commands Must be obeyd all things are ready for Our secret flight a ship for Memphis bound Waites us without the wind comes gently from Th' adjoyning shore and stayeâ— to swell the sailes With pride till you imbarke see here the Fascia Which by a slie devise from Caricles I have obtain'd nothing doth hinder us To meet this long wish'd opportunity If you have got your jewels deerest jewell From your supposed father Caric. Calasiris I have them all but how gat you I pray The Fascia from old Caricles for when He had receiv'd me from Sysimethres Who brought me up he brought me here to Greece I know not how and tooke the Fascia from me Which in a chest he did preserve and keepe Calas How I came by it you shall know hereafter But can you tell me what it doth containe Caric. How should I as being never told by any Besides although I oftentimes had seene it I could not understand the character Pray sir interpret what it doth containe Calas It doth declare your parents and your Countrey And all your fortunes thus I read it to you Verbatim as it stands give your attentions The Fascia Persina Queene of the Aethiopians to her daughter onely in sorrow by what name soever she shall be called 〈◊〉 wriâ—â— in haste this laâ—enâ—ation contaâ—ned â—â—rein as her lust gift My daughter the sunne being authour of our storke is â—â—â—nesse that for no mis-deed I have cast thee forth and concealed thee from thy
Am made a Poet by remembring now An answer which last night some spirit gave me Who seem'd to say this To morrow shalt thou with the maid escape Arsaces hand And soone be bâ—ought with her into the Aethiopian land Caric. That Oracle hath but a sad construâ—tion Which thus I darâ— interpret Aethiopia Is meant that land that is beneath the ground That with the maid is meant with Prosâ—rpine And the escaping of Arsaces band Doth signifie the soule and bodies parting Theag. Still how you erre calamity hath made you Forget your selfe and alwaies doubt the worst Turning all things to a sinister sense The Oracle is plaine you are the maid The gods do point at whom I shall convey Out of Arsaces power into your Land Of Aethiopia but how this shall be Effected unto us doth not appeare Yet it is credible the gods can doe it We must leave that unto their secret workings Now what your verse should meane I cannot ghesse Which doth containe sumany contraâ—ieties For Pantarbe in its true signification Is taken for all fearefull yet it would not Have you to feare the 〈◊〉 Caric. I doe believe This ring preserv'd us both from force of fire Wherein is set a pretious stone calld Pantarbe And round about some holy letters written My Fascia if you doe remember well Did mention such a one among my jewels And to be briefe I thinke that stone containce Some heavenly vertue which withstandeth fire Theag. But then how was 't that Aura perish'd not She had no Pantarbe to defend han Caric. No But I still held her alwaies in my hand Whereon my ring was Theag. This is probable But now what other Pantarbe have we left To shun the next daies danger for Arsace Will not end here but practise still new mischiefe Aura Despaire not but rely upon the promise The gods made you last night Caric. Distressed Aura What wilt thou doe Aur. Run on in the same fortune That you doe be it life or be it death With that enters an Officer from the Campe of Oroondates to fetch Theagines and Cariclea Officer Be not afraid I come not to destroy you As you suppose but to deliver you From hence my Lord and Generall Oroondates Hath sent me hither from the campe to bring you Unto him for the fame of your rare beauty And vertue in resisting his wifes lewdnesse Hath wrought so much upon his disposition As he desires your presence come with me Delay breeds danger I have fifty horse Shall safe convoy us to the camp the way Is cleere Theag. Lead on then we are bound to obey Exeunt Actus quinti Scena quinta Enter Arsace sola Arsa Ye sterne Eumenides and direfull powers Of the infernall kingdomes muster all Your troops together by a generall summon For I doe cite you to the court of hell My grievances beget this invocation Have I so long serv'd you and bent my thoughts To your low centre have my actions beene As lewd as you would wish them and as blaâ—ke As you your selves and could you suffer me To faile in this atchievement of my lust So much your instigation is this justice Justice that is a word not knowne in hell Is this injustice no then are you rebels To your owne lawes I doe insist on this What other doctrine preach your ministers But foule injustice rapes impieties Adulteries murthers slaunders ignominies False accusations and the like all which My life hath practis'd yet ye punish me With justice ne're till now heard in your courts You thought it just Cariclea should escape The poison'd cup and afterward the fire You thought it just Theagines and she Should scape my hands and Oroondates know All my proceedings cursed fates of mine Wretched Arsace wilt thou live and feele Thy punishment augmented by thy shame Shall the lawes triumph o're Arsaces will Or Oroondates say he was reveng'd Upon the high and royall blood of Persia For wrong I did him no since I have fail'd In my desire these fates I will withstand And die by none but by this Persian hand She fals upon a sword and kils her selfe Actus quinti Scena ultima Enter Hydaspes Persina his Queene Sysimethres with attendance Hydasp Persina welcome to our campe how durst Our fairest Queene adventure forth to see The angry face of Mars this is no object For Ladies eyes dame Venus sport 's more proper Pers Where you are sir there is my object fixt Whether at home or here all 's one to me Besides where Mars is there will Venus be Hydasp This was a favour we expected not I must imbrace thee O Sysimethres What is there wanting in the curious modell Of this rare Architecture built by nature That mortall or immortall eye can see To adde more beautie to it then it hath Nothing I know you 'll grant it then what pitty Thinke you it is so beautifull a frame And building should containe within it's wombe No living creature no inhabitant That might support it's ruines but stand rather For prospect then for benefit Pers this pointes At my unfruitfull wombe aside Sysim I graunt it sir But if the gods have order'd that this house So statelie built by them this temple rather Shall be reserv'd for their immortall uses And have forbid that any mortall seed Shall dwell therein it argueth in you Sinne and impietie so to repine At their decrees and secret operations Enter a gentleman attendant Gent. Sir the fore-riders of your royall army Have tane two prisoners the most beautifull'st That ere were seene a young man and a maid They waite without attending what 's your pleasure Hydasp Let them be brought forthwith into our presence They may be found a fitting sacrifice And an oblation to be offered Unto our gods for this our victorie Being the first fruites of the warres Enter Theagines Cariclea Aura and Bogoas the officer of Oroondates lead in prisoners Yee gods The king raiseth himselfe from his throne And sits downe againe in a studie Be mercifull unto me Sysim What doth aile Your royall majestie that you remayne In such a studious meditation Hydasp I had a dreame last night Sysimethres That did present unto my fantasie A beautious virgin such as is this maid Telling me that she was my naturall daughter But whence are you and of what countrey borne Theag. Great King I am her brother she my sister Both borne in Greece Hydas O noble Greece that still Producest what is good and at this time Hast given us such faire offerings to present Unto our gods but O thou beautious maid Why dost thou hold thy peace and answerest not Unto my question Caric. At the sacred altars Of the immortall gods to whom we are Reserv'd for sacrifices you shall know Me and my parents Pers O sir what a mayd Have you appointed to be sacrific'd Ne're have mine eyes beheld a fairer creature With what a stout and an undaunted courage Beares she her fortune I am mov'd with pity At
be resisted and that by resisting of them they will be vanquished They can set a catalogue of promises before others in their conflicts and bee plentifull and powerfull in perswading others to bounden duties and disswading them from disgracefull vices If thus they would deale with themselves what good might they do to themselves Thus should they neuer want no not when they are most retired most private even by themselves alone an instructer a directer a counseller a comforter And no counseller no comforter can be more powerfull with a mans soule then himselfe §. 49. Of the exposition and resolution of the eight Verse PSAL. CXVI VIII For thou hast delivered my soule from death mine eyes from teares and my feet from falling THe forementioned kindnesse of God is here particularly exemplified by the deliverance which God gave him from his distresse How his soule may be said to be delivered hath beene before shewed on vers 4. § 24. Death is here put for such a desperate distresse as threatned death In the case wherein he was to use the Apostles phrase he despaired even of life he had the sentence of death in himselfe and thus God who raiseth the dead delivered him from a great death The words therefore are not literally to be taken of a miraculous raising from death but his distresse is thus by this word death set out to aggravate his danger and to amplifie Gods deliverance Hereof see more on Vers 3. § 15. The teares of his eyes are here mentioned to shew how he was affected with that affliction Teares are outward effects and signes of inward anguish When Ierusalem was caried captive into a strange land She wept sore in the night her teares were on her cheeks Yea Christ who with the nature of our infirmities assumed the infirmities of our nature yet without sinne had in his bitter agony teares forced from his eyes Gods delivering of this Prophets eyes from teares implieth a removall of that distresse whereof these teares were◠signe with which his soule was so troubled as his eyes gushed out with teares so as the effect or signe is here put for the cause Falling of his feet doth yet further aggravate the distresse The word translated falling signifieth such a violent forcing of one as he cannot stand as where it is said in forcing thou hast forced me to fall Now feet are the supporters of a body when they fall downe fals all the body Hereby is declared that the violence of his affliction was such as like a boisterous storme it was enough in his best strength to overthrow him and it also so wasted his strength and weakned him as he could not stand but was ready againe and againe to fall it foiled him exceedingly By removing that affliction God delivered his feet from falling But this is spoken in an Allegory For by his feet are meant his spirit by falling the fainting thereof So as his very soule was preserved from being overwhelmed Some distinguish the three particulars thus He hath delivered my soule from death by giving me a good conscience mine eyes from teares by giving a quiet and a good conscience my feet from sliding by giving a secure conscience This is the Exemplification of the motive mentioned in the latter clause of the former verse Herein note 1. The Manner of expressing it 2. The Matter whereof it consisteth The Manner is by a direct turning of his speech to God thus Thou hast c. The Matter consisteth in a particular Enumeration of the deliverances which God gave him So as here is expressed 1. The Author of his deliverances Thou 2. The Kinds thereof And these are three 1. His soule from death 2. His eyes from teares 3. His feet from falling For the Manner In the former verse he spake of the Lord in the third person thus The Lord hath dealt bountifully with thee but here to the Lord in the second person thou hast delivered which implieth a familiarity The apprehension of Gods bounty had quickned his spirit and made him in a reverend manner the more bold so as 1. By a due consideration of Gods favour to us we are made more familiar with God This Prophets thus speaking to God Thoù hast delivered sheweth that 2. Deliverances are to be ascribed to God The first kind of deliverance my soule from death giveth evidence that 3. God can deliver from the power of death The second kind of deliverance mine eyes from teares implieth two points One intended the other expressed 4. Saints may be much affected with afflictions 5. God can remove all matter of mourning The third kind of deliverance My feet from falling importeth also two points viz. 6. Great distresses may foile Saints 7. God establisheth such as are ready to fall The fit applying of deliverances to the distinct distresses as soule or life from death eyes from teares feet from falling demonstrateth that 8. Gods remedy is answerable to mans necessity §. 50. Of the meanes to become familiar with God I. BY a due consideration of Gods savour to us we are made more familiar with God Thus Moses having duely observed how God knew him by name that is tooke especiall notice of him is emboldened to desire further to know God and to see his glory And David well weighing that gracious message which by Nathan God sent to him concerning the establishing of his throne maketh this inference Therefore hath thy servant sound in his heart that is beene bold to pray this prayer unto thee So Isaiah so Hezekiah so Daniel so many others Manifestation of Gods favour worketh faith the more that the evidences thereof are pondered the more strength gathereth saith Meditation on Gods good-will to us is to faith as a seasonable supply of oile to a lampe which continueth to preserve the light thereof Now by faith we have boldnesse and accesse with confidence and the stronger faith the more boldnesse O let not any evidence of Gods kindnesse passe by without due notice taken thereof Doe in this case with God as the servants of the King of Syria did with the King of Israel diligently observe whether any thing come from him that may demonstrate his good-will to thee Thus maist thou gaine assurance that thou art in the number of Gods friends This was it which made Abraham to be accounted the friend of God because he beleeved Gods kindnesse to men sheweth that they are his favourites As wise favourites therefore are in a reverend manner familiar with their Soveraigne so may such as know the Lords mind be with him and have free entrance into his presence and assurance of gracious acceptance A great priviledge §. 51. Of ascribing deliverances to God II. DEliverances are to be ascribed to God This hath constantly beene observed by such as have beene guided by the Spirit of God as by Melchizedech Iacob
pronenesse to fall well weighed of them who by reason of some gifts bestowed on them wax insolent and secure Surely this is one use which is to be made of Saints fals that no man boast himself of his owne good deeds when he beholdeth the storms of such men to be taken heed of and wrecks to be bewailed §. 56. Of Gods establishing the weake VII GOD estâ—â—lisheth such as are reâ—die to fall This he did when he delivered this Prophets feet from falling He that falleth faith the Apostle shal be holden up for God is able to make him stand Very fitly to the point in hand saith the Psalmist He brought me up out of an horrible pit out of the miry clay and set my feet upon a rocke and established my goings And againe When I said my foot slippeth thy morcie O Lord held me up As Gods power so his pity and prudence are more clearely manifested hereby Where the Lord saith My strength is made perfect in weakenesse he meaneth that the lower men be brought and the more weake and unable to be established they may seem to be the more divine is that power manifested to be whereby they are established and then doth pity and mercy most brightly shew it selfe when in falling a man is preserved so as if then he had not been preserued he had perished Thus e Christ shewed his pity in saving Peter even when he began to sinke Mat. 14. 30 31. This then must needs be a principall part of prudence In these and other like respects God is so ready to uphold him that is falling and to hold him that is departing that he may seeme to mind such alone and to leave all others 1. Despaire not now though thy foot be slipping or thou sinking in a sea of sorrowes God is as neare at hand in all out troubles as Christ was in that sea where Peter was As a tender mother though she suffer her weake and feeble child to go alone yet will she not suffer it to be alone or out of sight If it slide or fall she presently catcheth it up againe Yea she will give her servants charge over it to keepe it and to take it up in case it fall Thus deales thy heavenly Father with thee poore weake feeble brat He will not suffer thy foot to be moved namely to thy ruine He that keepeth thee will not slumber And lest thou shouldst think that by reason of his greatnesse he will not take care of thee He giveth his Angells charge over thee to keepe thee in all thy waies They â—â—all beare thee up in their hands lest thou dash thy foot against a stone Psal 9â— 11 12. Despaire not then Mercy grace and indulgency is promised Who can despaire that knoweth and beleeveth this 2. When thou findest thy selfe sinking and thinkest thy selfe lost doe as Peter did Cry out to God and say Lord save me Call to mind his promise When thou passest thorow the waters I will be with thee Plead his dealing with others whose feet he hath delivered from falling Perswade thy selfe that thy heavenly Father as farre surpasseth earthly parents in pity and goodnesse as he doth in Majesty and greatnesse Hereupon ponder with thy selfe and consider if earthly parents can suffer their children when they are fallen to lie and crie and not come and take them up Yea they may Yet will not I saith the Lord forget thee If now being fallen thou liest still and cryest not for helpe doest thou not justly deserve to be let alone even for punishment of thy stoutnesse Surely it becommeth every soule to eye God continually not onely as an helper at a pinch but also as one that taketh the care and charge of us upon himselfe §. 57. Of Gods seasonable kindnesse VIII GODS remedy is answerable to mans necessitie That which was a cloud in the day to shelter his people from the scorching heat of the Sun was a pillar of fire to give them light in the night that they might go by day and by night When they had no bread he rained downe Manna from heaven When they had no water he opened a rocke and gave them water to drink When they had water enough but it was so bitter as they could not drinke of it he made it sweet When their enemies infested them he overthrew those enemies According to all their needs he afforded them fit helpe Thus while his people were in the wildernesse he gave extraordinary but visible demonstrations of his more invisible but ordinary providence towards his in all ages Hereby is accomplished that of the Psalmist Psal 121. 6. The Sun shall not smitâ— thee by day nor the Moone by night Which not unfitly may be applied to mens severall estates of prosperity and adversity Remedies answerable to mens necessities are seasonable seasonable remedies are profitable profitable remedies are acceptable acceptable remedies are most availeable to provoke men to all gratitude gratitude makes them diligent in observing what may most make to the honour of God and zealous in promoting the same Thus the very kind of remedy which God affordeth maketh most to mans good and his owne glory Learne hence wisdome of this wise God and that in two especiall points 1. Seeke of him such things as are seasonable for thee to receive as they who in the daies of Christs flesh came to him for succour The blind for sight the deafe for hearing the dumbe for speech the lame for sound limbes and so others 〈…〉 remedy sit for their particular malady Answerably art 〈…〉 danger of death Seeke preservation from death with a â—â—â—erâ—ation to Gods good pleasure Doth any anguish so worâ—â— on thine inward passion as to force teares from thine eyes pray to have those teares wiped away Dost thou find thy â—eet sliding thy spirit fainting Desire God either to keepe thee from falling or to raise thee againe and to revive thy Spirit Seeke not unnecessaries seeke not superfluities seeke not to satisfie thy lusts Well weigh what an Apostle saith in this case Ye aske and receive not because ye aske amisse that ye may consume it upon your lusts 2. Let thy kindnesse be as seasonable as thou canst Give bread to him that is an hungry drinke to him that is a thirst Endeavour to allay the passion of such as are in passion raise up those that are fallen Instruct the ignorant bring into the way of truth such as wander Comfort such as are troubled in conscience Herein lieth a maine difference betwixt a skilfull Physitian and a deceitfull Emperick The Physitian enquireth after the kind of disease constitution of person temperature of climate season of yeare and answerably prescribeth his remedy The Empirick gives his remedy without any respect to the forenamed respects If it do any good then it s well if it do none it was all that he could do and
spiritually violent by opposition 1 Triall is hereby made of the truth and measure of faith If they that beleeve speake what may be thought of them that speake not Will charity that beleeveth all things that hopeth all things suffer to believe and hope that â—aith is in him who hath no heart to pray no boldnesse to professe the name of God no spirit to praise him He that is altogether silent hath assuredly no faith He that speaketh faintingly and coldly hath but a fainting and cold faith This is one of those workes whereof we ought every one to say as we are taught by an Apostle I will shew thee my faith by my works 2 Be perswaded now to give this evidence of thy faith Speake man speake if thou believest Be not tongue-tied Open thy mouth wide God hath promised to fill it Speake to God secretly in thy closet Speake of him openly before men Speake to him and of him in thy family in assemblies of Saints at all times in all places Speake in the poores cause Speake in matters of charity and justice In supplication Poure out thy soule before the Lord. Set all thy desire before him In profession of his name be not ashamed note for this the Apostles inference I am not ashamed saith he Why I know whom I have believed If thou beest ashamed of Christ here he wil be ashamed of thee when he commeth in the glory of his Father In gratulation With a loud voice glorifie God Herein the tongue of that man who was a man after Gods owne heart was his glory O that Magistrates Subjects Ministers People Houshold-governours Parents Neighbours All of all sorts would do this That Magistrates who believe would boldly speake in the cause of God and man Speake boldly for maintaining truth and purity of religion speake freely in executing good justice and righteous judgement That Subjects would be bold and free in consenting to the holy covenants wholsome ordinances which their pious and good governours make That Ministers who believe would open their mouth boldly to make knowne the mystery of the Gospell and pray and give thankes zealously chearefully That people would testifie their faith by manifesting a joint consent and saying Amen Amen! That parents and housholders would command their children and houshold to keepe the way of the Lord That neighbours would admonish exhort and as just occasion by sinne is offered reprove and every way edifie one another Had men faith Gods word would be in their heart as a burning fire shut up in their bones they would be wearie wâ—â—h forbearing Their mouth would be opened their heart enlarged Much would Gods glory be advanced much good would be done to man if every one of us in our places could in truth say I beleeved therefore have I spoken Yea doubts arising against that which is meet to be uttered would be suppressed Faith would soone quell them all He therefore gave a good advice that said when inextricable doubts do trouble thee let faith be ready to make resolution and to give satisfaction §. 68. Of faiths stability in trialls I. FAith remaines firme in troubles III. No affliction can utterly suppresse faith How firme in the uttermost triall was their faith that said Though he slay me yet will I trust in him Though I walke thorow the vally of the shadow of death I will feare none evill We are troubled on every side yet not distressed we are perplexed yet not in despaire c. I am perswaded that neither life c. That these instances may not bee thought to bee so extraordinary as they should not bee exemplary note the Apostles ample extension thereof We having the same spirit of faith he saith not in the singular number I as speaking of himselfe alone but in the plurall we as speaking of many and that indefinitely as excluding none We also believe and therefore speake It is noted of the ancient Christians that many cruell stroaks and much affliction long raging could not overcome their impregnable faith The true faith of all Saints is rooted in Christ Col. 2. 7. who is able to minister vertue vigor and refreshing unto it in the most blustering blasting and nipping times that can be If a tree that is planted by the waters and spreadeth out her roots by the river shall not see when heat commeth but her leafe shal be greene and shall not be carefull in the yeare of drought neither shall cease from yeelding fruit how much more shall they flourish who are planted in the house of the Lord and rooted in Christ who wil be in them a well of water springing to everlasting life It is said of hope the daughter of faith that it entreth within the veile which is above As hope herin is different from other anchors which are cast downward so faith from other trees which grow downwards Though they therefore that are planted in the most fertile soiles and by the best rivers may wither yet will not saith saile Admirable is the benefit of faith It sheweth it selfe in all seasons it serves for all turnes It cheeres us in prosperity it revives us in adversity It ever keepeth us in a golden meane so as we be not too much puffed up with prosperity nor too much dejected with adversitie In prosperity it moveth us to acknowledge the bounty and magnificence of the Lord. In adversitie it maketh us roule our eyes up to God and to sustaine and comfort our selves in him yea when the clouds of crosses hide the brightnesse of his favour from us it maketh us wait till those clouds be driven away Among and above other gifts and graces get faith Having gotten it keepe it In keeping it nourish it so as it may increase All these are implied under this metaphor Take the shield of faith whereof having published a large Treatise it shal be sufficient here to have pointed at them See more in The Whole Armour of God Treat 2. Part. 6. § 16. c. §. 69. Of sudden passion whereunto Saints are subject PSAL. CXVI XI I said in my sudden feare All men are lyars IIII. SAints are subject to sudden passions So much in another place acknowledgeth the Psalmist of himselfe thus I said in my haste I am cut off c. The very same word is here and there used It was a sudden and distempered passion that Moses and Aaron manifested at the water of Meribah and David at Nabals churlish answer and Ionah at Gods mercy shewed to Nineveh and Iames and Iohn at the Samaritans refusing to receive Christ and Paul and Barnabas about receiving Iohn Marke The flesh remaineth in such as have the spirit in them By virtue of the Spirits abode in them they are Saints true Saints but by reason of the mixture of
them under their feet Be wise now ye that are moved to give open and publike testification of your inward and private resolution Be wise in making choice of your company You that have escaped sundry dangers on sea and land that have had victory over enemies that have beene eased and recovered of any maladies that have beene preserved from the plague that have had any other evidence of Gods speciall providence and favour let not play-houses let not tavernes ale-houses and tobacco-houses let not assemblies of profane persons of swearers of drunkards of riotous and licentious persons be the places whither you resort to recount the deliverances which God hath given you This rather beseemeth such as have vowed vowes to Bacchus to Ceres to Priapus to Venus yea and to Devils then to the great Lord of heaven and earth Associate your selves with the Saints with such as feare God with such as may encourage you in that which you do well and instruct and direct you in that whereof you are ignorant and wherein you do amisse Goe to that place where that God who hath preserved delivered or any way blessed you delighteth to be where he most manifesteth his presence where he expecteth that your vow should be paid to him Let your heart bee set upon that place while by force you are kept from it as Davids was So soone as possibly you can come to it You Captaines Souldiers Merchants Mariners Travellers or others that come from the sea or other dangerous places you women that are safely delivered in childbed you that have beene sicke and are recovered you that have beene cut of the stone or cured of any other malady you that are loosed out of prison you that after any restraint have liberty Let this be the first publike place that you come unto So soone as you can say say it in truth say it and do it I will pay my vowes unto the Lord now in the presence of all his people Amen §. 95. Of the meaning and method of the fifteenth Verse PSAL. CXVI XV. Precious in the sight of the LORD is the death of his Saints THe second reason to enforce the equity of the duty before mentioned to praise the Lord is here expressed being taken from the high account which God had of his life This is here indefinitely set downe in the third person without any expresse application therof to himself yet so as by the precedent and subsequent matter it may evidently be gathered that he meant himself as well as others For in the verses before and after he useth the first person and expresly speaketh of himselfe thus I will pay c. I am thy servant c. To good purpose is this tender care of God thus indefinitely set downe as 1 To shew that his case was no other then the case of others Others and those Saints too might be brought even to death as well as he 2 To declare the impartiall respect of God to all to others as well as to him to him as well as to others 3 To intimate the ground of that care God had of him even because he was a Saint and yet not himselfe to give that title to himselfe least hee might seeme to doe it on vaine-glory Thus we see how this change of person from the first vers 14. to the third vers 15 from the third vers 15. to the first vers 16. as it hath an elegancy in it so also an especiall emphasis The persons among whom implicitly he reckons himselfe stiled Saints are in the originall set out by a word that importeth an especiall respect of God towards them The root whence that word issueth signifieth mercy Whereupon the Hebrewes have given such a name to a storke which kind among foules is the most mercifull and that not only the old to their young ones as most are but also the young ones to the old which they use to feed and carie when thorow age they are not able to helpe themselves This title is attributed to men in a double respect 1 Passively in regard of Gods mind and affection to them 2 Actively in regard of their minde and affection to others Gods mercy and kindnesse is great towards them and their mercy and kindnesse is great towards their brethren They are therfore by a kind of excellency and property stiled men of mercy In regard of this double acceptation of the word some translate it mercifull tender or courteous Others with a periphrase with many words because they have not one fit word to expresse the full sense thus Those whom God followeth with bounty or to whom God extendeth his bounty This latter I take to be the most proper to this place for the word being passively taken for such as are made partakers of Gods kindnesse it sheweth the reason of that high account wherein God hath them even his owne grace and favour We have a word in English that in this passive signification fitly answereth the Hebrew which is this favourite By death he meaneth their soule or life which is subject to death For in another place he saith Precious shal be their bloud in his sight What here he calleth death there he calleth bloud And in Scripture phrase bloud is said to bee the life of living creatures Very fitly is this privative death mentioned in setting forth Gods care over their life because by their death it is manifested partly by preserving them from death and partly by providing for them in death A Trope not much unlike to this is used where God saith I wil be mercifull to their unrighteousnesse that is to them in freeing them from their unrighteousnesse The word translated precious is in Scripture attributed to things Rare or scarce The Word of God was precious Sweet A good name is better then precious ointment The preciousnesse of an ointment is in the savour of it Eccl. 7. 1. Pure or holy Take forth the precious from the vile Ierem. 15. 19. Honourable Kings daughters among thine honourable word for word precious women Psal 45. 9. Deare or beloved Ephraim my deare word for word precious sonne Much set by or of great account His name was much set by word for word precious 1 Sam. 18. 30. Of great value or worth Such were the stones which the Queene of Sheba brought to Salomon Precious stones 1 King 10. 10. The soules of Saints are every way precious to God especially in the three latter respects as they are deare much set by of great worth being redeemed by the precious bloud of Christ For hee deales with them as men doe with things deare much set by of great value Men use to keepe precious jewels safe They make more esteeme of them then of all other things They will not be prodigall of them They will see good cause why they should part with them or else they will
not part with them This is Gods mind towards the soules of his favourites Saul acknowledgeth that his soule was precious in Davids eyes because he did not take it away when he had opportunity Surely then their soules must needs be precious to God who doth not only not take them away when he may but also preserve them when they are in great hazard of death On the contrary when S. Paul esteemed not his life in comparison of the Gospell but was rather prodigall therof he saith I count not my life precious or deare to my selfe This phrase in the sight word for word in the eyes of the Lord is used by way of resemblance to shew that God taketh notice of our life and death and is watchfull over the same as men take notice of the things which are before them and by fixing their eyes on things doe manifest a watchfulnesse or otherwise it may indefinitely be used as a note of application onely and so in the sight of the Lord imports no more but to the Lord as if it had been thus said Precious to the LORD is the death of his favourites In this verse is set out Gods esteeme of men More particularly here is noted 1 What these men be His favourites 2 Wherein that esteeme consisteth Their death is precious in his sight These two parts give evidence of these two points I. God hath favourites II. God is tender of his favourites death §. 96. Of Gods favourites I. GOD hath favourites Without all question they were his favourites that had these testimonies following The Lord had respect to Abel and to his offering Enoch was translated that he should not see death for before his translation he had this testimony that he pleased God Noah found grace in the eyes of the Lord. Abraham was called the friend of God The Lord spake to Moses face to face as a man speaketh to his friend The Lord said to Ioshuah I wil be with thee I will not faile thee nor forsake thee And to David I have found David a man after mine owne heart Salomon was called Iedidiah because of the Lord the Lord loved him Daniel a man greatly beloved Zerubbabel as a signet Iohn the disciple whom Iesus loved The rest of the Disciples he called friends And Paul a chosen vessell Yea to the whole communion of Saints these titles are given A peculiar treasure above all people A chosen generation a royall Priesthood an holy nation the apple of Gods eye dearely or onely beloved children first borne heires of God joynt-heires with Christ Begotten againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If they that are made partakers of such prerogatives be not compassed about and followed with mercies if they be not favourites and that in regard of the favour of the great Lord and King of heaven and earth surely there can be no favourites at all These and other like to these being chosen in Christ are given of the Father to him and by him are redeemed reconciled sanctified cleansed made holy and without blemish and made accepted The beloved one of God hath taken these for his wife and made them members of his body by vertue of which mysticall and reall union God loveth them with that love he beareth unto Christ and so maketh them his favourites The very word of this text is primarily attributed to Christ and in and thorow him to others Good and great ground of comfort have Saints by reason of this prerogative that they are the favourites of the great King What needfull thing doe they want that they may not confidently expect from this their Liege What hurtfull thing need they feare Is not the King who favours them able to supply all their necessities Is he not able to protect them from all enmities If he be what doubt can be made of the one or of the other Consider what mortall Monarchs do for their favourites They invent they consult how to doe them honour Though it oft fall out that they have unworthy favourites instance Haman yet a King can deny his favourite nothing Let a favourite aske Honours Mannours Offices Immunities for himselfe or for his friends he soone obtaineth what he asketh In the light of the kings countenance is life and his favour is as a cloud of the later raine and as the dew upon the grasse He is therefore counted an happy man that may come to be a Kings favourite Such an one scorneth the envy the disdaine the backbiting and all that the vulgar can doe against him As for all his enemies he puffeth at them If it be thought an happinesse to be a mortall Kings favourite what is it then to be a favourite of the King of Kings Kings on earth are not alwayes able to do what they will Their favourites may desire and they may be willing to grant more then they can They have not alwayes understanding to know what is best for their favourites Their favourites may beg and they give that which is pernicious They doe not alwaies retaine the same mind Their favour may be cleane alienated from their old favourites and cast upon new They do not alwayes live They may die before their favourites and their favourites then be the worse dealt withall even for that favour sake which by the deceased King was shewed unto them Most of these may be exemplified in Ahashucrosh and his favourite Haman But the Lord our God is subject to none of these He is able to doe what he will and what his favourites can justly aske He knoweth what is good what not good to be granted to his favourites He is alwais of the same mind His favor is stable and perpetuall He ever liveth It never did it never shall it cannot repent any to have beene this Kings favourite As Christ himselfe that high and chiefe favourite said so may every one that is in him accepted for a favourite say The Lord is the portion of mine inheritance and of my cup thou maintainest my lot The lines are fallen unto me in pleasant places yea I have a goodly heritage If thou wilt acknowledge the truth God is thy delight thy rest thy health thy joy thy happinesse thy refreshing thy glory and whatsoever thy soule may piously desire God wil be all that to thee Boldly and safely may we also on this ground encourage our selves against all the envy malice ill language and evill intreating of the men of this world What if the world account us forsaken desolate so long as God saith to us Hephzibam my delight in them Isa 62. 4. That we may the more soundly and safely comfort and encourage our selves in this great prerogative of being Gods favourites let us distinctly note what
evidences of Gods favour towards his favourites the Holy Ghost doth expresly set downe and that in one booke the booke of Psalmes 1 The Lord sets apart him that is a favourite to himselfe Psal 4. 3. 2 Every favourite shall pray unto God in a time when he may be found Psal 32. 6. 3 Gods praise is in the congregation of favourites Psal 149. 1. They are incited to sing to the Lord and to blesse him Psal 30. 4. 145. 10. 4 The Lord will speake peace to his favourites Psal 85. 8. 5 He preserveth the soules of his favourites Psal 97. 10. 6 He exalteth the praise of his favourites Psal 148. 14. 7 Favourites shall shout aloud for joy Psal 132. 16. 8 This honour have all his favourites Psal 149. 9. That we be not puffed up with this prerogative but rather provoked to walke worthy of the Lord worthy of the vocation wherewith we are called our care must be 1 To understand his will Eph. 5. 17. 2 To love him with all our soule Deut. 6. 5. Psal 31. 23. 3 To cleave to him â—os 23 8. 4 To give thanks to him Psal 30. 4. 5 To do that which is well pleasing in his sight Heb. 13. 21. 6 To be followers of his ancient favourites Heb. 6. 12. God hath beene pleased to choose us in their roome they being translated hee beares such a mind to us as he did to them Is it not then most just and equall that the same mind should be in us that was in them towards God that the faith of Abel conversation of Enoch uprightnesse of Noah obedience of Abraham meeknesse of Moses courage of Ioshuah devotion of David repentance of Salomon constancy of Daniel love of Iohn such readinesse to follow Christ as was in the Disciples and other like properties in other favourites of God may be in us that so it may never repent the Lord that he hath cast his favor upon us and made us his favourites God still remaines the same the same in his essence the same in his mind affection to such as are so minded and affected towards him as his ancient favourites were Wherefore though Abel Henoch Noah Abraham and other favourites be dead and gone yet let their spirit appeare to live in us that while we live God may not want favourites on earth but that we for the present may shew that we have so set before us the life of our predecessors as we become examples and patternes to our successors §. 97. Of Gods account of Saints death II. GOD is tender of his favourites death Their bloud he accounts precious If he have a bottle for their teares what hath he for their bloud Christ doth forcibly inferre his Fathers care of the life and death of his favourites by arguments from the lesse as first from one of the meanest of creatures thus One sparrow shall not fall on the ground without your father Then from the meanest accident that is inherent in man his haires which are no forcible then death Assuredly their name estate liberty and every thing els is precious to him to whom their life and death is precious 2 Admirable is the comfort which on the fore-named ground Gods favourites have or may have in their death Naturall men account death the most terrible thing that can befall a man because they conceive it to be the period of a mans happinesse But they whose death is precious in Gods sight cannot conceive it to be so terrible much lesse such a period For then would God keepe them from death In that their death is precious Blessed are they that die in the Lord Rev. 14. 13. When they die there is good cause they should die The wise God will not let go a precious thing without cause Yea he will not let it go without advantage Their death is advantageable to God to themselves to others This may surviving friends apply to the death of such as are taken away be they Magistrates Ministers Husband Wife Parent Child Neighbour Kinsman or any other especially if they have left any evidence of Gods favour towards them Such are but gone before us not cleane gone away from us Missed they may be they may not be lamented as lost Occasion is not to be given to Pagans of just reproof in that we lament those as perished lost whom we avouch to live with God so by 〈◊〉 expression of our inward affection disanull that faith which by word we professe 3 This high account which God maketh of his favourites death is a forceable motive to stir us up to give all diligence to be of the number of these favourites that so our teares may be kept in Gods bottle our complaints in his bosome our cries in his eares our bodies within the guard even in the hands of his angels our soules bound in the bundle of life our life and death in the treasure of his jewels as a precious thing For Precious in the sight of the Lord is the death of his favourites Yea the soule of one Saint is more precious to him then infinite multitudes of sinners Let us covet therefore and with our utmost power endeavour to be of this blessed Society of Saints and not consorts of sinners §. 98. Of the exposition and resolution of part of the sixteenth Verse PSAL. CXVI XVI O LORD truly I am thy servant I am thy servant and the sonne of thine hand-maid THe third reason whereby the Prophet was the rather induced to render solemne praise to God is here laid downe And it is taken from the constant favour of God towards him God of old had taken him even from his mothers wombe to be his servant and still continued that grace to him Therefore he would praise him The argument may be brought to this briefe forme Godsancient servants must praise him But I am Gods ancient servant Therefore I must praise him I deny not but that this acknowledgement of Gods ancient kindnesse to himselfe in particular may be referred to the argument indefinitely set down in the former verse and here added as an application thereof For having indefinitely noted how the death of Gods favourites was precious in his sight here he giveth instance thereof in himselfe and saith I am Gods servant and my death was precious to him for he loosed my bands This reference is not impertinent But I take this for another distinct argument rather then for an application or confirmation of the former There is in the originall a word premised which is diversly expounded because in Scripture it is diversly used namely as a note of attention or obsecration or demonstration or asseveration and translated Behold Truly I beseech thee But in all the acceptions thereof it hath an emphasis and here questionlesse it is used for emphasis sake as every of the other clauses are For first here is an apostrophe
repent the wrongs And disrespect they gave thee contrary Unto the lawes of Nations doe they not Wish that they had surrender'd to our Crowne Those lands we justly challeng'd for our owne Sysim I thinke they doe and curse their arrogance That hath brought home the warres unto their dores It cannot choose but vex their very soules To see so fruitfull and so faire a soyle Their native Country over-runne and spoyl'd By the incursions of a hostile army Hydasp T is fit they suffer for their usurpation But where lurkes Oroondates since his flight In our last battaile no newes yet of him Sysim Fame gives it out he is within this towne Of Syene with the remnant of his army Hydasp Will not the Towne yet come to composition Will it hold out yet longer notwithstanding Our water-workes to drowne them Sysim Royall sir As soone as we had cut the banks of Nile And let the river in upon the towne Th' inhabitants began to see and feele Their misery for suddenly the water Encompassed faire Syene round about That it became an Iland and by sinking Into the earth below the walls foundation The weight above begin to shake as if It would have â—allen downe in every place Then suddenly arose a piteous cry Amongst the people of the towne imploring The gods assistance and the Deputy It seemes by this extreamity constrained First camed letters â—yed to a stone As messengers to be shot to our campe Out oâ— a sling and archers from their bowes Sent their swift winged arrows to speak for them But both fell short and perish'd in the water At last when we by signes perceiv'd their mindes As holding up their hands in token of Submission and sometimes behinde their backes In token they were reâ—ly to receive Bandes â—o they might finde me â—ie we sent out Some bootes to talke with them who brought us word They would surrender to your royall hands The towne of Syene if you would be pleas'd To grant some poore conditions Hydasp What are they Sysim First Oroondates makes request that he And all his souldier without interruption May march forth as best sinteth their profession With all their martiall habiliments And armes about them next to be convoy'd to Elyphantina with you royall guard Else he would rather die then live to be Condemned as a traitor to his king For yielding up the City and betraying The armie and besides be put to death With rackes and tortures Hydasp What a foole is he To make his owne conditions or to argue Of such a matter doth he not conceive He is not in his owne power but in ours To live or die why what a madnes is it For conquered men to argue of conditions But t is not noble to destroy a number For one mans folly goe Sysimethres Take heere our seale and signe their articles For pitty workes upon a noble spirit Exit Sysimethres Hydasp If I could entertaine ambitious sparkes Within my royall breast or never enter Into examination with my selfe Of right or wrong as many politicians And proud usurpers doe not what should let me From adding this large kingdome to my owne Stretching my Empire to the mouth of Nile But iustice sets downe limits to my thoughts Boundes my ambition in so that I dare not Advance one foote beyond it sacred goddesse Divine Astrea though all kings rebell And pay no reverence to thy deitie Hydaspes shall adore thee and his might shall never be more potent then his right Exit Actus quinti Scena secunda Enter the Persian magistrates as judges with Arsace then enters Caricles with Aura bound they sit 1 Magist Is this faire maid the prisoner Arsa Faire without but foule within 2 Magist T is pitty vice should beare A semblance of faire vertue or be mask'd Under so sweet a vaile Sure by her lookes 3 Magist I should not judge her guiltie Arsa That 's a rule Deceives us for the choicest fruites of all Ofttimes have rotten cores and underneath The fairest flowers lurke most the foulest snakes That cannot hold Bring forth the prisoners You are accus'd for poysoning Cibile How doe you answer this Caric. Who 's my accuser Arsa My selfe and these my servants who were present When the old woman dy'd and heard her name Thee and that other guilty of her death Canst thou deny the fact Caric. I le answer thee Proud dame if my Theagines live yet I say I am not guilty of this murther But if by thy most damnable attempts His purer soule hath left the earthly prison Of his faire body I declare my selfe Guilty of this and whatsoever else Thy malice can invent I was the woman That poison'd then thy nurse who train'd thee up To all those goodly vertues of thy mind I doe desire to suffer kill me straight That I may meet my lover who so stoutly Resisted thy soule lust and lewd enticements Choosing to die rather then condescend Arsa Base queane how durst thou take unto thy selfe Such liberty of speech judicious sirs And magistrates of Persia understand That this she saith is false touching my honour I take the gods to witnesse that when first This woman and her friend came to the Palace I entertain'd them as became the state Of greater persons and so long continued My favours to them till by open proofe I found they came as spies to 〈◊〉 sent From King Hydaspes army then indeed I did begin to draw backe my affection Many more things inciting me to doe it Which I forbeare to speake of but in briefe Although I lov'd this maid so as to make her My bosom-friend and my most deare companion She hath repaid me as you see and poison'd My trusty woman is 't not to be doubted Her purpose stretch'd yet further even to me Caric. I doe confesse yet once againe I poison'd Thy nurse and would have done so much to thee Had I not beene prevented Aura O Cariclea Unhappy maid why dost thou wrongfully Accuse thy selfe and draw on death upon thee Heare me right grave and most impartiall Judges There is no fault in her I onely I Gave Cibile the poison by mistake Which was prepared for this vertuous mayd By that old beldame this is true or else Ye gods hurle downe your thunder on my head 2 Magi. But how came this mistake make it more plaine Aura Old Cibile my mistris did prepare This cup for faire Cariclea I was forc'd To have a hand in 't too when I should give The poison'd cup unto Cariclea And Cibile the other I know not Whither being troubled with so strange a deed Or hastily cal'd on by Cibile I chang'd the cups and poison'd the old woman Arsa This is a forg'd devise believe it not This woman is a traitor and conspires With them in all their plots as privie to them 3. If she that cals herselfe Cariclea Be guiltlesse of this businesse what should make her To cast herselfe into the jawes of death By her so free confession
of the fact Aura Sir I believe she 's weary of her life And being in desperation e're to see Much lesse t' enjoy her husband without whom Life seemes a burthen hastens on her death 1. Madame you must produce some witnesses Or we shall cleere the prisoners Arsa Here are five Will be depos'd they heard Cibile charge These two here with her death 2. What say you friends Dare you sweare this All 5. We dare and will by Isis And â—l the gods t is so 3. Then we must passe Sentence according to the law which most Depends on witnesses your doome is death Carry these two forthwith unto the fâ—â—e Caric. O 〈◊〉 and earth and all you blessed creatures That are above or un lerneath this ound Terrestriall ball you that doe take revenge On such as worke impiety beare witnesse I die an innocent and willingly Submit my selfe to death for to avoyd Th intollerable griefes that burthen me Vouchsafe to take me gently to your hands And speedily inflict your punishments Upon this whore Arsace who hath plotted This mischiefe to no other end and purpose But to take from me my Theagines Exeunt Actus quinti Scena tertia Enter Caricles solus Nebulo listning Caric. Cariclea rap'd O gods how can it be Where is your justice then where our reward For serving at your altars when you suffer Your sacred temples to be rob'd and spoyld Of its chiefe jewell and my life Cariclea O sacriledge unheard of can you sleepe And winke at this or is your anger to me Implacable and therefore to torment My heart the more you seeme not to regard it Was 't not ynough O cruell powers to kill My daughter at her Nuptiall and my wife For griefe thereof but to augment my sorrow Beyond the bounds of reason give consent Unto Caricleas rape who was my joy My onely comfort heart yea life and all Well I will once more put on pilgrimes weedes Nebu. Ha what was that a dreadfull sound me thought More pilgrimages stay but listen yet Caric. And goe in quest of thee throughout the world First to Thessalia where that thiefe was borne That stole thee hence then unto Memphis City Where Calasiris that false priest remaines Nebu. I am confirm'd in horror t is too true He 'll travell once againe but soft attend Caric. And if I finde thee not I le travell further Even to the utmost bounds of Aethiopia Where I suppose thy parents live and raigne Nebu. To Aethiopia what strange land is that I marvell oh oh now I doe remember Sysimethres was borne there as he said Nebulo discovers himselfe We shall be blacke as divels it we goe there Caric. What Nebulo my trusty friend and servant Prepare thy selfe to accompany thy master Nebu. Where sir unto the temple of Apollo Caric. Beyond the seas I meane Nebu. Beyond the â—eas He 's mad I thinke or hath some worse disease aside Caric. I heare you sir it seemes your growne a Poet You rime so well Nebu. I care not who doth know it Caric. Raptures still flow upon thee more and more Nebu. But this bad newes of yours doth vex me sore That you will crosse the seas the bare conceit Will keepe me seven daies without taste of meat Caric. Why that is profitable saves thy purse Nebu. But hurts my body siâ— and that is worse Caric. Why th art a second Ovid all he saies Doth flow in verse Nebu. Then I shall weare the Bayes Caric. But Nebulo no more of this you are content to accompany me this journey are you not Nebu. Good sir do not urge me to it you know how willing I should be to wait upon ye did not one thing crosse it Caric. What 's that thy wife Nebu. You have hit the marke t is dangerous I can tell yee for me to goe abroad and leave her at home I had woefull experience on 't after our last peregrination Caric. What did she make thee a cuckould in thy absence Neb. I know not but she dub'd me knight of the forked order Caric. Why that honour is for terme of thy Life man thy staying at home cannot take it away nor thy going abroad adde unto it Nebu. No doe they not rise by degrees I suppose yes as in this manner from Knight to Lord from Lord to Earle from Earle to Duke of the forked order and so forward but my ambition is not to climbe so high therefore I 'le stay at home and prevent that promotion Caric. fie prevent thy honour Nebu. My Nebulona will heape ynough such honours on my head If I follow your counsell but I tell you againe I am not ambitious so to be promoted yet notwithstanding so well I love you that rather then you shall goe alone I 'le once more adventure my fortune Caric. Spoken like a right honest man come let 's away then withall expedition Delphos and Greece farewell your priests hard fate Denyes him still t enjoy a setled state Exeunt Actus quinti Scena quarta Enter Theagines Cariclea and Aura Theag. And hast thou scap'd the fire my dearest love Miraculous deliverance let me heare The manner on 't related Caric. Thus it was After we were condemned to be burnt By foule Arsaces slanderous report For poisoning Cibile a blazing fire Was made and we two cast into the same And whereas it was thought by everie one The fiercenesse of the flame would soone consume us It prov'd cleane contrarie for we stood in The middst of it untouch'd for everie side It gave us way and never sing'd our cloaths Although Arsace with a threatning voice Commanded the tormentors to lay on More wood and reed yet all prevailed not For no hurt would approach us which the whore Arsace seeing presently declar'd Before the people with an open voice That we were witches though good Calasiris Did what he could to free us from her hands We by her guard were apprehended and Brought here againe to thee my deare for which I 'm glad that we may suffer both together Theag. I have not heard a stranger miracle This doth proceed from favour of the gods And their unbounded justice Caric. It should seeme so But still to be tost on the angry seas Of rigid fortune and ne're see an end Of our sad miseries should rather argue Their hate and fierce displeasure if thâ—â—e be not Some secret and more hidden mystery We mortals understand not which restores us After our sufferings when all hope is fled Unto a happier state and peacefull being Theag. Oh sweet let not the sence of misery Make you offend the gods thus but be patient Caric. T was rashly spoken and I doe repent it My deare Theagines now I remember A dreame I had last night but had forgotten Till now to tell it you this was the verse By vertue of Pantarbe let feare of fire removed be An easie thing to Persaetiâ— though else right strange to see Theag. The gods are good to us for I likewise