Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	spirit_n	zion_n	17	3	8.8708	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

body whereof Christ is the head Be we then exhorted as sensible of being in the presence of God to the love one of another which as learned Scaliger defines it Appetitus unionis Scaliger Exercitation a desire and inclination to a quiet union Charity is the soveraign preservative of peace and nothing makes us more like God than it saith one As all things are fill'd with his goodness so the universal is partaker of the good mans spreading love Let me also dehort from malice and envie which is a grand enemy to peace Invidia siculi non invenere Tyranni majut tormentum the Sicilian tyrants never invented a more cruel a more cursed torment Give it no countenance no harbour for it ever thirsteth after revenge and attributes to it self what belongs to God vengeance It is like Vipers wine which being drunk will never leave working until it discover it self and those intestine humours that depend upon it by stirring up strifes for hatred stirreth up strifes Prov. 10.12 Pliny Nat. Hist lib. 8. cap. 28. Mark the monstrous nature of this unnatural humour whereas all plants and other creatures have their growth and increase to a period and then their declination and decay except only the Crocodile Dalington in his Aphorism who ever groweth bigger and bigger even till death as Plinie did observe So saith ingenious Dalington have all passions and perturbations in the mind of man their intentions and remissions increase and decrease except only malicious revenge for this the longer it lasteth the stronger it waxeth and worketh still even when the maligne humour of avarice and ambition are setled or spent And would you know how this Crocodile-like sin growes bigger and bigger I will tell you It is Galens observation Galenus ' that when a humour is strong and predominant it not only converteth his proper nutriment but even that which is apt for contrary humours into its own nature and quality Of like force is this strong and wilful vice it not only feeds upon agreeable motions but makes even those reasons which are strongest against it to be most for it and so swells immeasurably big If therefore any one be troubled with this malady whereby this peace of Christians is disquieted I will give him a receipt of a medicine taken out of St. Cyprian which will cure him Venena fellis evome Cypr. lib. de Zelo livere discordiarum virus exclude purgetur mens quam serpentinus livor infecerat amaritudo omnis qua intus insederat Christi dulcedine leniatur Disgorge thy self of the poyson of thy gall cast out the venome of discords purge thy mind which is infected with serpentine envie and let all bitternesse which setled in thy heart be gently mittigated with the sweetnesse with the meeknesse of Christ Jesus It is the voice of God Thou shalt not hate thy brother in thy heart Levit. 19.17 1 Joh. 3.15 Eph. 4.31 32 Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec minum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremelius of Cranmer he that hateth his brother is a murderer and ye know that no murderer hath eternal life abiding in him This may somewhat satiate and allay the boiling heat of a revengeful mind Lest then this sin kill your souls following the Apostles counsel let all bitternesse and wrath and anger and clamour and evil speaking be put away from you with all malice and be ye kind one to another tender-hearted forgiving one another even at God for Christs sake hath forgiven you For Christs sake then in the bowels of compassion forgive and forget all offences Cyprian 1. Forgive Demittentur tibi debita quando ipse dimiseris accipientur sacrificia cum pacificus ad Deum veneris saith Cyprian Thy sins shall be forgiven thee of God when thou forgivest other thy sacrifices of praise and thanksgiving shall be acceptable to the Almighty when thou shalt come peaceably before him Xenophon No mercy shall be shewed to them that shew no mercy 2. Forget Xenophon reports of Trasibulus that after he recovered his countrey he ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forgetfulness of all injuries as indeed not worth keeping in mind the part truly of a generous spirit and heroick disposition which may well befit the best Christian to imitate O let Abrahams speech to Lot beget in every one of us ever hereafter a well grounded resolution of preserving peace Let there be no strife between me and thee for we be brethren saith he Religion tyes us beside reason to keep and maintain the Kings peace on earth if we will have the peace of Kings in heaven I have read of one Archidamus being chosen to decide a controversie between two that disagreed being sworn to stand to his judgment I lay this injunction upon you that neither of you depart this place until ye be reconciled to each other The like charge I lay on all Chistians by authority from heaven that at least ye depart not this life but in peace having your hearts cleansed from the leaven of malice and hypocrisie and filled with Christian amity and brotherly love I charge you as Joseph did his brethren at their departure from him see that ye fall not out by the way Ye are in the way to heaven go close together as hand in hand so heart in heart until you come to your journeys end heaven Now for a conclusion of the point I will use the same prayer for you which Paul did for the Thessalonians 1 Thes 3.12 The Lord make you to encrease and to abound in love one towards another and towards all men And thus much concerning Civil peace The second is Ecclesi astical the peace of the Church which is interrupted either by Heresie or Schisme Gal. 1.8 9. the one breeding dissention in Doctrine the other disorder in Discipline Against the authors and upholders of the first Saint Paul hath pronounced an Anathema If any man preach any other Gospel unto you than that ye have received let him be accursed Against the abettors of the second it is his judicial and Apostolical sentence seperate them from among you As faction divides so infection devours the Church of God if not prevented We who are Messengers of peace ought to walk like Paul and Titus Eodem spiritu iisdem vestigiis in the same spirit touching faith in the same steps touching good life Acts 4.32 It was reported of the Beleevers that they were all of one mind and one heart Oh! I would to God that all of us that bring the message of peace in our mouths who should be the sons of peace and brethren of unity were so affected as to suppresse all pragmatical dispositions in us Beleeve me my brethren fiery spirits apter for innovation than administration become not the servants of Christ Jesus The principles of Religion which Hereticks call into question are infallible grounds where on we should build our faith not disputable points

like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto

blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS

〈◊〉 〈◊〉 God hath a revenging eye Vice is made vertues Ape in an hypocrites practice if he see Chushi run this Ahimaaz will outrun him he mends his pace but not his path the good man goes slow but he will be at heaven before him In a word an hypocrite is the most hardly saved publicanes and sinners enter into heaven before them And most hellishly damned such and such saith the Scripture shall have their portion with hypocrites Beware of the leaven of the Scribes and Pharisees Luke 12.1 which is hypocrisie Deceit Jesabel is fair without Q●●●quid id est timco D●nao● dona ferentes but 't is under painting hony in the mouth but gall in the heire whose mind conceales Aloes when the mouth distilleth nectar some respect to Aloes sure I am t is true of flattery that the juyce thereof causeth the faster for to sleep and sleeping for to dye so he that tasteth hony in the cup of flattery shall assuredly find the gall of death in the bottom of security A great many do verify the old proverb They perswade the Hare to flie and the Hounds to follow The Temple that Rome did erect to Castor and Pollux in time came to be called onely Castors Temple Godw. Antique So of the two Consuls Biblius and Julius Caesar though the expences went deeper on Biblius side yet Caesar carried away the thankes insomuch that whereas they were used to subscribe Charters with both the Consuls names it was contrariwise viz. Julius and Caesar being Consuls He who is untrue in his word Ille mihi tam exosus est quàm inferni portae Qui aliud animo occultat aliud ore profert Turk Hist fol. 466. and unjust in his actions is apt to perpetrate all other nefarious villanies and to suborn others to do the like It is said of Pope Alexander that he was a man beyond example for flalshood seldome true in any of his Promises or just in any of his dealings Selymus Emperour of the Turks practising with Haman a Jew his Father Bajazets Physician to poison him he accomplished it pretending it was a potion But afterwards coming to Constantinople and expecting some great reward for his foul treason by the commandment of Selymus he had his head presently struck off with this exprobation of his trechery that opportunity serving he would not stick for reward to do the like against Selymus himselfe Bloody and deceitful men shall not live out half their dayes Psal 55.23 Flattery Words many times are like waters to Physicians full of flattery and uncertainty Court Parasites or Parrots know no other dialect Tuta frequensque via sub amici fallere nomen Tuta frequensque licet sit via crimen habet but what may delight the eares of their Masters Omnia loquuntur ad gratiam nihil ad veritatem Mel in ore verba lactis fel in corde fraus in factis Sigismund the Emperour when a fellow flattered him above measure gave him a good box on the eare In vitâ Alphon. and when he asked why smite you me he answered why clawest thou me When Aristobulus the Historian presented Alexander the great with a flattering piece concerning his own worthy acts he cast the book into the river Hydaspes and told the Author he could find in his heart to cast him after it The Lord shall cut off all flattering lips and the tongue that speaketh proud things Psal 12.3 Sobriety It is a power or gift No men sobrietatis sumitur à mensurd enabling men to use moderately all lawfull pleasures of this life and to refrain from all unlawfull There are two branches of sobriety First the limiting and abounding of our desires and affections that they exceed not measure in pursuit of earthly things 1 Tim. 6.8 Any thing in measure sufficeth nature Natura minimum petit Senc● Unto this Solomon gives a good motive Eccl. 1.4 Consider 1. The vanity of them all especially in respect of any spiritual profit And we fancy in them more good than they can possibly afford us 2. Though nothing in themselves yet of sufficient activity to inflict vexation upon the spirit of a man They do but fill the soul with wind and winde got into the veins is a fore vexation Solomon speaks by experience they draw with them in their loose a great deal of trouble so fat are they from making a man truly happy A second branch of this respects the use of them pointed at by the Apostle 1 Cor. 7.30 31. viz. with as little of our desires and delights therein as may be The truth is there is a drunkennesse wherein even Nazarites may be overtaken Very cares of the world and voluptuous living have a kind of inebriating power Dr. Slater as much disturbing reason and oppressing the senses as wine and strong drink Our Saviour else had never coupled them together Luk. 21.34 Nothing more infatuating and besotting the mind than these in spiritual things Ebrietas non solum in potione vini sed in omnibus rebus ostenditur quibus in contractibus in negotijs saeculi damnis lucris amore Hieron in Ezek. 44. odio mens inebriatur fluctuat statum suum tenere non potest O thou that are drunken but not with wine In property of speech sobriety is a branch of Temperance of which more afterwards moderating the appetite in use of drinks Moralists say it respects 1. The quality of drink not permitting to any frequent or ordinary use of wine or strong drink Pro. 31.8 1 Tim. 5.23 Modicè hoc est medicè To cure infirmities not to cause them Pro remedio parciùs non pro delicio redundantiùs saith Ambrose Epist 82. The effects and fruits of it are luxurie and outrage Pro. 21.1 St. Paul very fitly yoketh together drunkards and raylers 1 Cor. 6.9 And no wonder for when the wine is in the wit is out 2. The quantity of drinking some set these bounds 1. Necessity to satisfie nature to quench thirst 2. Cheerfulnesse and alacrity which is called poculum hilaritatis 3. But to the third which they call the cup of wantonnesse no man proceeds without the violation of sobriety The truth is Impletus venter non vult studer● libenter the measure is best taken from the fitness it brings to do the duties of general or particular calling And what ever measure exceeds that limit transgresseth against sobriety This sobriety is such a vertue as that the name it hath usually amongst Greeks is amiable viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the keeper and guard of wisdom It is a moderation Ex judicio rationis and a keeping of a man in his right wits And so long as a man hath his wits about him he is master of his lusts The grace of God that bringeth salvation hath appeared to all men Tit. 2.12 13. teaching us we should live soberly Let us

place to another so the Christian life is a continual moving of the heart from sin to sanctification departing from our selves and drawing neer to God Multi bene ambulant pedibus male moribus They go not toward Zion but abide in Babel and Aegypt where they walk but in Circuitu in a circle the centre whereof is Satan the circumference several sorts of sins beyond which they walk not From one of these they walk about to another so as they return to the same They weary themselves in a way of iniquity 2. Walking includes that we are not yet where we should be We should remember what the Angel said to Elijah as most pertinent to us 1 King 19.7 Torophilact Arise and walk for thou hast yet a great journey to go Quidam sunt in Patriâ quidam in vi● Some are got into the heavenly countrey and some are but yet in the way No setling here but forward according to that of the Psalmist They go from strength to strength untill every one of them appeareth before God in Zion 3. It includes our care of keeping the right way The Devil walks but it is to and fro up and down Worldlings walk but it is on the left hand Hereticks walk but it is on the right hand yea Apostates run but it is retrograde so as they fall backward But this is a walking to God not a wandring from God Eamu● post Christum q●●a veritas per Christum quia via ad Christum ●uia vita Christ is the way if we walk in it we walk with God as Enoch before God as Abraham toward God as David Christ is the end the way the guide Let us walk after Christ because he is the truth in Christ because he is the way and unto Christ because he is the life 4. It concludes a continual progresse in godliness In walking one foot interchangeably goes before the other till we come to our desired place of rest so in piety Thus every good man is a great Peripatetick walks much and happy he who neither goes back with Hezekiah's sun nor stands at a stay with Joshua's ●●n but rejoyceth as a strong man to run his race as Davids sun Yea shining 〈…〉 unto the perfect day Aust The walking Christian is the most wise All knowledge without practice being but like a precious stone in a Toads head Surgunt indocti rapiunt C●lum nos cum omnibus doctrinis nostris detrudimur in G●hennam What greater folly than for learned men to be disputing of heaven and others lesse knowing to surprize it This is like him that gazed upon the Moon but fell into the pit Phil. 1.27 Onely let your conversation be as becometh the Gospel of Christ Example The Lord that made us knoweth our mold Facile est errare cum pluribus quando veritas cun paucisametur Tertul. l. de Pudic. c. 2. and how easily we are perswaded to taste of the forbidden fruit and how prone to be carried head-long to Error and therefore gives us many Caveats and sets Bars in our way to stop us that we run not to evil because we see others lead the way before us Mahometisme hath more under it than Christianity Austin teacheth us to take Religion not by tale but by weight numbers make not a thing good but weight of truth some are so mannerly that they will not go one step before a great man no not to heaven Many will say with Hushai Whomsoever the people and all the men of Israel chuse 2 Sam. 16.18 his will I be but not with Ioshua chuse you what Gods soever you will serve but I and my house will serve the Lord. The inferiour Orbs have a motion of their own contrary to the greater good men are moved by Gods Spirit not by the Planetary motion of Popular greatness Let us prize righteousnesse highly because it is found seldome The pebbles of this world are common but the pearls rare The vulgar stream will bring no vessel to the land of peace In matters of faith its good to build upon a surer foundation than numbers whom it was never safe to follow Hieron And in matter of practice to walk by rule not by example Multitudo errantium non parit errori patrocinium And again Quid sit agendum prudens specta non quid agatur That oftentimes is verefied That in Synodis conciliis major pars saepe vincit meliorem But it was not so with Paphnutius who perceiving the unjust proceeding of the Counsel at Cesarea-Palestinae took Maximus Bishop of Jerusalem by the hand saying come let us rise and be gone for it becomes not us that have suffered so much for the truth of Christ to be present or to communicate with wicked men in their sins Thou shalt not follow a multitude to do evil Exod. 23.2 Vivitur exemplo Especially men of repute are as seeing-glasses by which most men dresse themselves The commpn people are like temper'd wax whereon the vicious seal of greatness makes easy impression It was a custome for young Gentlemen in Athens to play on Recorders at last Alcibiades seeing his blown cheeks in a glasse threw away his pipe and they all followed him Our Gallants instead of Recorders embrace scorching lust staring pride staggering drunkennesse till their soules are more blown than those Athenian cheeks I would some Alcibiades would throw away these vanities that all the rest might follow Thus spreads example like a stone thrown into a Pond that makes circle to beget circle till it spread to the banks There was nothing so forcible with David to cause him to praise God and to hope in him as the approbation of the Saints concerning hope and thanksgiving Which approbation no doubt he saw to be in them by some external exemplary good deeds Psal 52.9 I will give thanks unto thee for that thou hast done I will hope in thy name the reason is for thy Saints like it well Christians must walk Exactly and Exemplarily According to the counsel of our Saviour let your light so shine before men that they may see your good works Mat. 5.17 It is not enough to do good works in secret but we must shew them openly and though we must abhorre to do our works for this end that they may be seen yet we must so do them as they may be seen It was spoken of Constantine that he was Preteritis melior venientibus auctor better than his Predecessor● and a good president to those that succeeded him Of Gregory the great who sent Austin into England to propagate the Christian saith that he was Preteritis pejor yet venientibus auctor bad in comparison of his Pred●cessors but good in comparison of his successors Like Fabullus in the Poet Mart. Optimus molorum so he worst of the good Popes best of the evil But Epiphanius so lived that vitam doctrina doctrinam vita comprobaret As

nature he had made ours by grace And here we may be as bold as to conclude we are the sons of God because the natural Son of God assumed body of our body flesh of our flesh and bone of our bones that he might be the same with us and we the same with him Thus he became our Kinsman to whom of property by the old Law it did belong to redeem his brethren Which that he might effect he did conquer Death and who could do this but he who is our Life He did vanquish Sin and who could do this but Righteousness it self He did bring into his subjection the Forces of the world and the Powers that rule in the air and who could do this but he that is the Power of God And who is this Life this Righteousness this Power of God but Jesus Christ very God of very God and yet the Son of Man Christ was God and Man Man that sin might be punished in the nature offending yet Man without sin to fulfill that Righteousness which none of us sold under sin can fulfill He was Man that as by the disobedience of the first Adam sin entred into the world so by the obedience of him who is the second Adam righteousness should bring justification to life And as by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous By the righteousness of his obedience Active and Passive Active in perfecting all the duties injoined by the Law Passive in suffering the wrath of God the punishment of our disobedience Thus our confusion is taken away and life and righteousness are restored unto us And he was God withal that the Justice of God might receive compleat satisfaction by a punishment that should be infinite or equal to infinite which none but God could give And therefore Christ is said as God to have purchased his Church with his own blood Act. 20. 1 Joh. 3.16 and to lay down his life for us And though his punishment was not so infinite but that it was finite yet it was only finite for time but was for value as it ought to be infinite Thus the Son of True God did bear the burden of his Fathers wrath in our nature which no other Nature ought to do but the soul that sinned which no other but God could do because God is a consuming fire and his wrath unquenchable by any creature Forasmuch as God alone could not die because not subject to passion nor Man alone overcome death because too weak It was requisite that our Redeemer who should die for our sins should be both that by the weakness of the one nature he might submit himself to the power of death thereby to undergo punishment due to sin and by the strength of the other he should by sustaining the Manhood make good his part against death and swallow it up in victory O death where is thy sting O grave where is thy victory But thanks be to God Sarcasmo conflat hostili derisione quâ mors ridenda propinatur saith one that hath given us the victory through our Lord Jesus Christ And thus much of the Person humbled which is Christ God and Man The next point to be discuss'd is Wherein his Humiliation did consist that is in general He suffered From the time of his nativity to the very hour of his death was he not free from suffering He was no sooner born but Herod sought his life He was subject to the infirmities of our nature sin excepted He was hungry and thirsty weary and faint sorrowful and discontented his poverty was extream though Lord of all and Possessor of heaven and earth he had not so much as whereon to lay his head Grievous was the temptation he suffered by Satans onset infinite were the injuries that were offered him by the cursed brats of Satan both in word and deed In word by false calumnies and forged accusations by contumelious detractions and cursed blasphemies In deed by framing of projects and laying of plots how to take away his life He was despised and rejected of men a man of sorrowes and acquainted with grief and we hid as it were our faces from him Isa 53. He was despised and we esteemed him not surely he hath borne our griefs and carried our sorrowes Yet we esteemed him stricken smitten of God and afflicted His whole life was a perpetual passion He was never let alone until upon the Cross he gave himself a ransom for all and his enemies never ceased until they drew out his hearts blood which he for our redemption in his loving kindness was willing to part withall He had power in his own hand to lay down his life and he had power to assume it again For albeit his life lay at the stake yet could he were he so disposed command legions of Angels beside his own power which was alsufficient to deliver him either by putting his enemies to flight or by repressing their violence that either they would not or they should not hurt him or by utterly subverting them But being that he came into the world to the end to suffer to compass for us a world without all end he withdrew not his neck from the yoke but set himself forward to bear the iniquity of us all laid upon him Thus Christ was subject to passion but not according to his divine but humane nature For as he is God he is Actus purissimus and cannot suffer but yet he being God suffered in the nature assumed which was capable of suffering that is in his Manhood So that here we have the highest Person and the lowest Humiliation met together Wherefore in this suffering of our Lord there are three things according to Bernards observation specially noted Bernard Opus modus causa In opere patientia in modo humilitat in causa charitas commendatur Patientia singularis humilitas admirabilis sed charitas inestimabilis There are the work the manner of performing and the cause In the work which is suffering his patience is commended in the manner his humility in the cause his charity for charity moved him to suffer with patience and humility His patience is singular none like it his humility admirable none ever came never shall come near it his charity inestimable for it is incomparable All which may appear unto you by presenting to your view his special sufferings immediately preceding his death In these sufferings of our Saviour you may see the foulest act of Treason that ever was committed the greatest Cruelty that was ever heard of both hatcht in the pit of hell Judas his familiar friend comes and betrays him with a false-hearted complement a Kiss his love was only from the teeth outward deceit was in his heart and the poison of asps under his lips but no wonder the Devil was in him Peter his Disciple than whom none more forward in times past to confess him to be

exceeded the capacity of Nico● Cum primum nascimur in omni continuo pravitate versamur Tully though a Master in Israel to become like him did not he mould out hearts anew and fill them with the invaluable riches of his mercy and the treasures of his graces we had been of all creatures the most miserable Sinful was our conception sinful was our birth and striful is all our life Nature makes us sons of wrath being deprived of the life of grace as soone as we are sons of nature Damnatus homo antequam natus Aug. there is none that doth good no not one All are sold under sin whence the Apostile upon his own experience averreth that in him that is in his flesh or natural estate dwelleth no good thing Rom. 7. We are born dead as soone as we come into the world alive spiritually dead naturally alive Now in whom no good thing dwelleth by nature they are by nature void of grace and who by nature are void of grace do not by nature participate of spiritual life whereof whosoever is not partaker is by nature spiritually dead and who by nature are spiritually dead are destitute of the Spirit of grace who is the sole Author of life and finisher of our salvation All saving graces and heavenly benedictions flow from him in whom the fulnesse of all graces dwells and all return to him again as rivers come from the sea and to the sea return U●lesse therefore God sends forth the Spirit of his Son into our hearts to sanctifie 〈◊〉 to cleanse us to put new spirit and life into us which is a work of the highest power to which nature can never actain we shall come short of performing the least act that may be any wayes advantageous for our falvation A dead man●s not in action hath no living motion neither is there in his power any possibility of regaining life a so is every one spiritually whose heart is not quickened and moved by the holy Ghost to whom it is alone possible to raise from the death of sinne whose property it is to infuse grace and make the hearts and souls of men beautified with the richest furniture and most precious 〈◊〉 of divine 〈…〉 Tomles for himself to dwell in And thus the passage is clear and open for another observation grounded on these words which is this That the heart of the child of God is the seat or dwelling place of the holy Ghost Of all things in man God desireth the heart of man My son give me thine heart for as naturally evil actions proceed from it so must all good being first set awork by the first mover unto all good the good Spirit of God It is in man by nature according to the dictates of natural Philosophy Primum vivens the first in man that lives and divine Philosophy informs us that it is so in grace too For the convernon of the whole man depends upon the conversion of the heart to God there new life is begun Nature gives it a vital faculty distributing to all parts the vital spirits whereby they are embled to work and so doth grace for in what good soever any part of the body is imployed the power of effecting it is derived from the heart which as it is called Principium vitae in the body of man so it is made by the grace of God the original of a holy life and the first subject of grace without which all our best services are but glittering sins for with the heart we beleeve and with the heart we work out our salvation The Chymicks compare the heart to the Sun call'd by them Cor mundi the Sun is in the midst of the great world this in the midst of the little world man The Sun is the sountain of heat in this wherewith all sublunary creatures are cherished and quickened so from the heart to apply things otherwise than they do wholly taken up with the sanctifying Spirit doth proceed such a heat and fervent zeal as that every part is made nimble in the execution of what God commands us It makes the feet swift in running to the house of prayer the hands pliable to minister to the necessities of the poor the tongue voluble in uttering the praises of Almighty God ● 1. 〈◊〉 the eares ready to hear with joy the Gospel of peace preached the eyes to be busied in looking up to heaven from whence cometh our salvation the whole man to be wholly taken up in heavenly contemplations of God and his works and holy exercises of devotion Hence the heart may challenge a principality over all the members of the body all are at its service and it exerciseth dominion over them all Arist in lib. de gederatione tanquam rex in regno as King in his Kingdom saith the Philosopher and it is ruled by the Spirit say Divines Naturalists raise a large discourse and ample dispute upon this Argument and as yet the controversie lies undetermined but this one principle of Divinity alotting the heart to the holy Ghost for his chief mansion in man doth end the controversie for in what part of man the holy Ghost doth principally reside and on what part of man mans conversion doth principally depend must of necessity be the principal part of man But to return more particularly to the rule hitherto amplified that the heart of man is the seat of the Spirit my discourse shall be limited 1. To the proof here of by Scripture 2. To a declaration of those circumstances whereby the being of the Spirit in our hearts may be discovered and by necessary consequence without all peradventure coucluded It is the general voice of the Scripture which is without exception that the Spirit dwelleth in the elect Rom. 8.9 Ye are not in the flesh but i● the spirit if so be that the Spirit of God dwell in you And in ver 11. it is thus written That if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you The Apostle in 1 Cor. 3.16 propounds this question the ignorance whereof is reputed grosse absurdity Know ye not that ye a●d the temple of God and that the Spirit of God dwelleth in you It is part of Pauls divine prayer for the Ephesians in Ephes 3.17 that Christ may dwell in their hearts by saith that is that Christ may possesse their hearts and the whole man by his Spirit working saving faith in them This dwelling is an admirable good expression of the being of the Spirit in us which is not in regard of substance which the heaven of heavens cannot contain being infinite much lesse can the body or soul of man bounded within strait limits comprize but in regard of a special operation out of the reach of a created power It carries with it an intimation of the holy Ghost abiding

enemies God in Christ Jesus his Son hath adopted us to be his sons And because thus sons behold a further pledge of his never failing-favour to us he hath sent forth the Spirit of his Son into our hearts Crying Abba Father So that upon the Spirit of God confer'd is confer'd the gift of prayer for in whose hearts he dwels he is not idle neither is he as that spirit that Christ did cast out of the man in the Gospel dumbe a dumbe spirit but a crying spirit not that the spirit properly cryes Abba Father for God the Father is not the Father of the spirit but of the Son and the beginning or fountain from whom as also from the Son the Spirit doth proceed but that it makes them in whom he ever is to be ever crying Abba Father Wherein is to be observed 1. An act Crying 2. The Object Abba Father This crying is praying and not every kind of praying but a vehement and ardent praying with all the affections and powers of the soul assembled together whereby the desires of our hearts are made known unto the God of heaven the soules voice is drawn up to the height Thus our Saviour in the dayes of his flesh is said to have offered up prayers and supplications with strong crying and tears Conqueror tibi lachrymis Jesu Christi said one unto him that was able to save him from death Hebr. 5.7 We read how Jacob wrestlest with the Angel and would not let him go untill he had blest him Even so the spirit of prayer makes us to strive and wrestle with God and never cease crying until he hear us untill he grant us our requests It is so with us as it is with children that cannot relieve themselves without the aid of others they raise the strong cry and so continue without intermission untill their wants be contented and supplied so do we who are the children of God cry continually unto him who is the giver of every good and perfect gift until our desires be accomplished And forasmuch as we are compassed about with a world of infirmities so that sometimes we have not the heart to cry or at least cry not with all our hearts Quom do enim non exauditur spiritus à Patre qui exaudit cum Patre Aug. then the Spirit helpeth our infirmities And seeing our ignorance is so great as that wee know not what we should pray for as we ought the Spirit it self makes intercession for us informs us what we should ask for or ●od knowing the spirits intentions grant us what indistinctly and indirectly we beg by the Spirit Hence he is called the Spirit of Supplications Zech. 12.10 I will poure upon the house of David and upon the inhabitants of Hierusalem the spirit of grace and supplications Hence he is called again an Intercessor for he makes continual intercession for the Saints according to the will of God Rom. 8.27 and in the 15. vers of that chapter the Apostle certifies the Romanes that they have received the spirit of adoption whereby they cry Abba Father Wherefore when the sons of God perceive the fiery darts of Satan flying about their eares on every side and themselves subject to infinite perills they fall a praying alwayes with all prayer and supplication in the spirit Eph. 6.18 and watching thereunto with all perseverance When the children of Israel as is reported in the book of Judges were in the heat of Gods anger sold unto their enemies many a time opprest many a time in desperate cases many a time vanquished for their revolting from God and forgetting his loving kindness they are said then to cry for life unto God whose eares were ever open to receive their hearty prayers Psal 40.1 Thus saith David I waited patiently for the Lord and he inclined unto me and heard my cry This crying is either mental only conceived in the heart or mind alone and only or vocal published by the mouth alone The mental cry onely conceived in the heart by the spirit is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that confidence and assurance which the Sons of God have that they are the Sons of God and that all things are theirs in Christ Jesus or more plainly it is the elevation of the heart to God in a secret manner preferring their petitions unto him with confidence that he will grant them what they humbly and earnestly sue for according to his will altogether this crying is internal Moses egit vacis silentium ut corde clamaret yet God to whom all hearts are open hears it as a cry when Moses spake not a word to God but onely desired in the secret cogitations of his heart his aid and protection at the red sea against the Egyptians the Lord sard unto him Wherefore cryest thou unto me Exod. 14.15 When Hannah prayed unto God for a manchild she spake with her heart onely her lips moved but her voice was not heard 1 Sam. 1.13 When Nehemiah made request unto King Artaxerxes concerning the City which was the place of his fathers sepulchres he had not at that instant any time to pray to God with his voice to prosper his suit yet saith the texts he prayed to the God of heaven Such indeed may be the sorrow and anguish of the heart as that the tongue shall not be able to utter the intentions of the soul and this doubtlesse was the case wherein Moses Nehem. 2.4 Curae leves loquuntur tngentes stupent Hannah and Nehemiah were David profest as much Psal 77.4 I am so troubled that I cannot speak bodily infirmities may cause this silence for we see that men at the last gasp when the soul is ready to flie out of the body and they in a manner by reason of the weaknesse of the Organ of speech not able to utter one syllable they lift up their eyes to heaven thereby signifying the hearts raising of this crying unto God Hence proceed those groanes in the children of God when their speech fails them which are the onely messengers of their thoughts and they are said to be the spirits groanings in their hearts whereby intercession is made for them They are called unspeakable groans unspeakable say some for their greatness and so indeed they are great in the ears of God unspeakable say others by reason of their weakness caused either by outward crosses or inward pressures of the soul expressions they are certainly of a good heart listed up to God and though weak proceeding from the special instinct and proper motion of the Spirit of prayer And albeit they be weak and confused in the hearts of Gods children so that they themselves can hardly discern or utter them in themselves Rom. 8.27 yet God who is the searcher of the hidden things of the heart knows the mind and meaning of the Spirit so that by the cryes sigh's or sobs to God never so small and in a manner insensible and seeble

gather stones together a time to embrace and a time to refraine from embracing a time to get and a time to lose a time to keep and a time to cast away a time to rent and a time to sow a time to keep silence and a time to speak a time to love and a time to hate a time of warre and a time of peace here time is not lost but all these times well used in their time the Devil hath no time to tempt us sin hath no time to over-power us Now then we must make account of our time By 1. Numbring our days 2. Redeeming the time For the first Lord saith David teach me so to number my dayes that I may apply mine heart unto wisdom God gives a number of dayes but few number them or make account of them but I fear it is because few know how to number them this therefore I shew briefly To number our dayes is to consider the misery which we purchased to our selves by the evil of sin the evil of guilt the evil of punishment It is to make a recapitulation or take a just account or summe of all the ungodly acts we have committed as neere as we can in thought word and deed It is to look narrowly into the crooked passages of our lives to see what we have omitted in Gods service and what we have committed against him that we may mend what is amisse We must come to our tryal every day which is called Examen Pythagoricum thus we become more wise every day than other Hence we must take a note of all our impious acts and summom them up in the Court in our hearts to appear before conscience as Judge which if it play the honest Judge condemnes us racks us This done we are pincht with a sense of our misery causing us to run with all speed to God for his mercy Hard and stony are their consciences that make no conscience no reckoning of numbring their years or days they cast up one grosse sin on another in grosse they adde they multiply never subduct never divide But he that learns Davids Arithmetick which is Ars bene numerandi the Art of numbring well all his ill is a good Artist divides subducts and casts away all sin reserves nothing in his mind but adds vertue to vertue multiplies one good deed on the head of another he remembers Gods Ordinance Crescite multiplicamini increase and multiply as well in grace as in other businesses Make we but a due computation of our daily actions we shall find a tincture of sin that cannot be separated Prie we into our thoughts the imaginations and purposes of mans heart are only evil continually Gen. 6. Examine we our words we shall find that our tongues ost over-run our wits our wits wisdom Observe we our habitual sins whereby we get a kind of dexterity in Rhetorical repetition of the same sins we shall smell out in our hearts a den of theeves Habits are acquired by continual actions so that sinful actions make rank sinners Those that continue this custome of sinning without numbring their dayes that they may apply their hearts unto wisdom are like to make a fair reckoning at the years end the end of their dayes but he that would prevent all mischief must make a profession of making a daily inquisition and casting up all those fractions of the Law of God that God may make him whole upon confession This should be our daily work thus to number our dayes neither is it to any end except it be continued to the end of our dayes Secondly We must redeem the time for the dayes are evil saith the Apostle A forcible reason Eph. 5. I promise you We are to make the best we can of our time because the dayes are evil In evil dayes we must do good d●y-deeds and out of evil draw good as God out of darkness drew light If we redeem not the time we cast away our selves like Cast-aways without redemption Now would we know what it is to redeem the time It is only to take time while time serves to serve our turn Austin was a Manichee nine years he took his time to turn bias another way for the good of Gods Church Luther was a Monk a long time but he shortned the time by redeeming it he found after that he had done nothing when he thought he had done something worth the doing Paul was a blasphemous Persecutor of the Christian Church but he in time redeemed the time and proved a faithful Minister of the Gospel of grace Titus the Vespasian never thought the day well spent wherein he had not done some work of charity Theodosius the Younger conferr'd daily with the learned Bishops of his time whereof his Court was full Sigismund the Emperor did delight always to do good works of piety and religion Idle creatures think the time tedious but those that are taken up in serious affairs especially of Salvation think the time to pass away too soon No time too soon to do good for to do good is always high time Therefore to pretermit no occasion which once past there is no looking for it after no time of performing what God requires and avoiding what God disallows is to redeem the time and to make evil days good days for us our best days Those then may justly be reproved who neither number their days nor redeem the time They run on the score till the day of payment come then they impoverished through sin and found unable to satisfie or pay God God pays them home with a witness And these are such as betake themselves to no lawful Calling but calling for alms they live rambling up and down like catholick or universal men upon every mans devotion or at every mans elbow who scarce ever call upon God but for Gods sake on man These are Common Beggars But I pass by these without any more adoe Again They are worthy to be reproved who neglect the affairs of their general or particular Calling or both to follow their Pleasures altogether God gave Adam a Garden as well for action as for contemplation as well to busie himself about the dressing of it as to recreate himself in it Praestat otiosum esse quàm nihil agere 't is true it is better indeed to do something though it be nothing to the purpose than to do nothing at all What needs either Nero will cage himself up in a Closet to catch Flies rather than do nothing but hoc aliquid nihil est this doing is as good as do nothing for haply they are acting that which the Devil would tempt them unto had they been with Solomons sluggard altogether wrapt up in idleness This cannot excuse them The fellow that we read of in the Gospel that married newly he was busie at home with his wife he could not come to do what he should have done I am married I cannot come but that excused him not

another end the supream which will be acquired Gods glory and their salvation The head and the members agree in continuity So man and wife single themselves out from all the world and by an indissoluble conjunction until death according to the Divine Ordinance of God the first instituter of this Order are made one one in body one in affection by a loving consent on both sides Ephes 5.3 They two shall be one flesh saith Saint Paul and he that hateth his wife hateth his own soul which in nature is most monstrous No earthly unity is comparable to this Where whom God doth thus joyn together let none attempt to put asunder it was never the intention of the prime efficient of this sacred Ordinance that who were lawfully knit together hand-fasted and heart-fasted should be ever parted or really dis-joyned but should continue one and the same unto their dying day Ephes 5.23 Sic equidem ab initio so I am sure it was from the beginning Thus the husband is the head of the wife as Christ is the head of the Church And thus much for the first point in what respects the man is the head of the woman The second part of my discourse shall be concerning the Offices mutually to be performed by man and wife I will begin with the wife it is the Apostles exhortation unto them Wives submit your selves to your own husbands as it is fit in the Lord. Colos 3.18 Ephes 5.24 And in another place as the Church is subject unto Christ so let wives be to their own husbands in every thing This submission this subjection doth import three things 1. An internal act of the heart conceiving and acknowledging their inferiority to their husbands albeit for nobility of birth and honourable descent for riches or vertue or prudence they may perhaps excel Hence doth proceed as from its proper fountain outward subjection which cannot be without the former but either forced or feigned This disposition of the heart discovered by outward expressions the Apostles speech seems to reflect upon And the wife see that she reverence her husband For wives to be in subjection to their own husbands Ephes 5. last was the fashion in the old world thus Sara obeyed Abraham calling him Lord 1 Pet. 3.6 Let it O let it ye that are the daughters of pious Sara as long as ye do well be the fashion now So shall not the resolute combination of your faithful hearts admit an interruption nor your hearty harmony the least jarring 2. This subjection of wives imports an endeavour of conforming themselves to their husbands humours in all lawful and different matters It is indeed a difficult task but so much the more laudable when the work consummated An ingenuous nature will quickly effect it Hence saith the Apostle She that is married careth for the things of the world how she may please her husband The principal way to attain present felicity and undisturb'd contentation in this life for a woman is 1 Cor. 7.34 to be industrious in framing her disposition and composing her affections in that manner as that her actions may be correspondent to her good mans desires When the rib whereof Eve was made was taken out of Adam Adam was in a deep sleep free from perturbation or pain intimating as one wittily observes that women must be neither troublesome nor painful unto their husbands but ever good and pleasing 3. This subjection hath this importance that the love wives ought to bare their husbands ought to be entire The care of their estates and children perpetual their bearing with their infirmities patient their application of comfort in every condition Sicut in ligno vermis ita perdit virwn suum u●or malefica Hierom. constant And if any husband be of dissolute behaviour it is the part of a pious Matron by prayer and sweet conversation to endeavour a reformation A woman thus vertuous is a crown unto her husband Prov. 12.4 Contrariwise she that maketh ashamed is as rottennesse in his bones Wherein the wise man expresseth the mischief of an evil wife by an apt similitude And that of Hierom is not much behind it As the worm eats into the heart of the tree and destroys it so doth a naughty wife her husband Now secondly ye men whom God hath blest with the happinesse of a wife and ye that intend this holy estate observe your duties also It is an Apostolical Edict dictated by the Spirit of Truth husbands love your wives and be not bitter against them A twofold Precept the one commanding love the other prohibiting bitternesse Your love must be pure and upright according to the example of our Saviour urged by the Apostle Ephes 5.25 Husbands love your wives as Christ also loved the Church and gave himself for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lov'd the Church there 's the affection of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave himself for it there 's the effect of that affection First then you must love and bestow your hearts upon them and because that the demonstration of your love doth consist in the exhibition of effects there must be secondly an expression of the inward affection in outward acts which may be reduced to these three A joyful and contented cohabitation with your Consorts your presence unlesse necessity force your absence is much desired Christ promised that He would be with his Church unto the end of the world Inter utrunque ardor amoris summus ut Opianus de cervis agens scribit Prov. 5.18 19. So be ye with your espoused wives until death shall work a seperation Rejoyce saith Solomon with the wife of thy youth let her be as the loving Hind and pleasant Roe let her breasts satisfie thee at all times and be thou ravisht with her love Velut extra sis rerum aliarum obliviscare saith Mercer An instruction of them in all things that tend either to the procuring of temporal felicity in this life or the compassing of eternal glory in the suture If they learn any thing let them ask their husbands at home 1 Cor. 14.35 You are their Tutors and Supervisors whose directions are not limitted to secular affairs wherein they are your co-partners but extend also to religious employments and the divine matters of a more glorious and everlasting Kingdom Vxoris vitium aut tollendo aut tollerando Varro whereof with you they are co-heirs Dwell with them saith Saint Peter according to knowledge giving honour unto the wife as unto the weaker vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being heirs together of the grace of life 1 Pet. 3.7 There is for further expression of love in man required a careful and sollicitous provision of all things necessary for their wives He that provides not for those of his houshold is worse than an infidel Our Saviour supplies his Church which is his Spouse with what conduceth to the happinesse thereof So do